2 CORINTHIANS 5


1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

The point of time when the Spirit is not clothed with this multitudinous cloud, is from his first touching ground at his coming to the completion of the judgment of his household. How many months may be occupied in this judicial cleansing of the house, I am not prepared to say. In ch. xi. 18, it is styled, "the time of the dead that they should be judged;" but how long the time of their judgment may be, is not revealed. It will not be the work of an instant; for the dead in Christ have first to be brought out of their graves; and then gathered by angelic agency from one end of heaven to the other (Matt. xxiv. 31).

After this "gathering together unto the Lord Jesus Christ" (2 Thess. ii. 1); the risen dead, and the contemporary living, of the household, have all to give account of themselves to the Deity (Rom. xiv. 12). This is "the dead, small and great, standing before the Deity; and being judged out of those things written in the books, according to their works" (Apoc. xx. 12).

Whosoever of them cannot give a scripturally good account of themselves, are rejected, and expelled into the darkness of the outer world of "the earth" and "the sea," where they will in body receive things evil (2 Cor. v. 10); and "of the flesh reap corruption" (Gal. vi. 8); but, on the other hand, those whose account of themselves is deemed good, they will receive in body things which are good, and "of the Spirit reap life everlasting."

This is their quickening, transformation, or change, "in a moment, in the twinkling of an eye, at the last trump;" that is, the seventh, to which the rainbowed angel belongs (1 Cor. xv. 52). This is their being "clothed upon with their house which is from heaven," not from the grave; a clothing in which, in relation to each one so clothed, "mortality is swallowed up of life"

Eureka 10.1.



2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: 


11. Where does the spiritual body come from? "Out of heaven;" ex ouranou; "the Second Man is the Lord from heaven." (1 Cor.15:47.)

12. Does not the spiritual body come out of the grave?

How is that possible, in view of Paul's principle, that what comes "out of the earth is earthy," not spiritual; and that the spiritual body is "our house, which is FROM HEAVEN?" (2 Cor. 5:2.)

13. Is there any principle involved in the development of the spiritual body? and if so, what is it?

There is: as contained in the words, "that is not first which is spiritual, but that which is natural; and afterward, that which is spiritual." (1 Cor. 15:46.) '

14. What is to be understood by this?

The meaning obviously is, that in the development of a spiritual body there must FIRST be an earthy body as a BASIS for the spiritual. A man must first exist, before the tailor can make a gentleman of him by clothing him in broadcloth.

15. But could not the Deity make a spiritual body in the grave, and bring it forth a finished creation?

There is nothing impossible with Him. The question, however, is not what He can or cannot do; but about what He has revealed He will do, and upon what principles He will develop His work. According to the principles Paul has laid down, the spiritual body cannot come out of

the earth. It must come "out of heaven."

16. Why must an earthy body be first formed?

Because of the existence of an earthy body in a previous state. To restore a person, who has no present existence, to identify him with a former self, he must be created anew after the old model, and be impressed with the mental and moral characteristics thereto belonging.

17. What is that which comes "out of heaven?"

All-subduing energy, or power, (Philip. 3:21), styled in Rom. 8:11, "Spirit of the Father."

18. When this power operates upon an earthy body, or basis, what is the result?

"In a moment, in the twinkling of an eye," it changes the "vile" or earthy basis, or body, into a like form with the body of Christ's glory; in other words, it transforms the earthy body into a spiritual body; which becomes thus "a house which is from heaven."

19. What are the characteristics of the spiritual body?

It is incorruptible, glorious, powerful, and immortal "flesh and bones." (1 Cor.15:42, 43; Luke 24:39; Eph. 5:30.)

Catechesis



3 If so be that being clothed we shall not be found naked.

4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.

Deity in Man the future ruler of the nations; and that man the Spirit-Man of Multitude, symbolized in Apoc. i. 13. This is a grand idea -- a multitudinous Spirit-Man, every individual member of which will have been either raised from among the dead like Jesus; or transformed, like Enoch and Elijah. This is the "One Body the Ecclesia," which is the pillar-house of Elohim; the Christ. This is the Seed of Abraham, or the Christ, that rules the world for a thousand years -- a Christ, or Anointed Body, consisting of Jesus and the Saints, every one of whom is "a pillar;" and collectively, "the temple of Deity" from which "he shall not at all go away out more."

But before this post-resurrectional state can be attained, "the earth and all its inhabitants" must be "dissolved." Its constitution, as symbolized by the beasts of Daniel and John, must be abolished. This is the work of Jachin and Boaz in the Porch, which, as we have seen, typify omnipotence in the saints in the execution of judgment. When they shall have become "victors," they will pass from the brazen into the golden state. They will then be fixed, or established, as the golden pillars of the earth under its millennial constitution.

Once a pillar in the house of wisdom in the golden state, he will "not at all go away out more" To perceive the force of these words we must remember that "the Temple of Deity" exists in two states -- the present, and the future. Paul, addressing the saints in Corinth, who were as we are, of the present, or flesh and blood, state, says to them,

"Ye are a building of Deity -- a temple of Deity, and the spirit of the Deity dwells in you."

But they have all "gone away out" of "the tabernacle in which they groaned being burdened" (2 Cor. v. 4); "the earthly house of the tabernacle," formerly the temple of Deity in Corinth, is all "dissolved;" and its constituents are all sleeping in the dust of the earth unconscious of everything. There they lie awaiting the action of the power which shall raise them from the dead; and constitute them "a building, a house not made with hands, an AION-HOUSE in the heavens;" when they shall become pillars in this house where they will continue fixed. Death will affect them no more, and consequently, being then immortal they will "not at all go away out more."

Eureka 3.2.7.



7 (For we walk by faith, not by sight:)

This is a day of darkness


of no open vision-of no miracle.‭ ‬If we remember this,‭ ‬we shall not be overthrown by the apparent forsaking of the earth by God.‭ ‬We are called upon to walk by faith,‭ ‬not by sight.‭

If our eyes could but penetrate the vail that now hides the unseen from view,‭ ‬we should realise that the forsaking was only so in semblance.‭ ‬Christ and angels innumerable are interested and actively employed in human affairs.‭ ‬though we see them not.

‭ ‬Brethren,‭ ‬let us not grow weary and faint.‭ ‬The walk of faith will soon be ended-the veil will be drawn aside,‭ ‬and the darkness dispelled.‭ ‬The Son of Man‭ ‬shall come.‭" ‬Meanwhile it is for us to believe though we see not.‭

Let us steel our hearts against the influence of the wicked,‭ ‬for all men have not faith.‭ ‬The children of God and the children of the world are well represented in Christ and his murderers.‭ ‬The latter knew not that the dark hour of the crucifixion was in Heaven's revealed programme‭-

‭"‬He trusted in God‭; ‬let Him deliver him now,‭ ‬if He will have him:‭ ‬for he said,‭ ‬I am the Son of God.‭"

Though appearances‭ (‬humanly speaking‭) ‬were against Christ,‭ ‬he knew that God was working out His purpose in him,‭ ‬and patiently endured to the end.‭ ‬Who was wise,‭ ‬Christ or his enemies‭? ‬His resurrection is the answer.

Let us profit by this beautiful lesson.‭ ‬The present is our dark hour.‭ ‬Shall‭ ‬we view it as do the wicked-shall we curse God and die-or shall we patiently go through it and reap the reward‭?

Bro A Jannaway

The Christadelphian, Nov 1887



9 Wherefore we labour, that, whether present or absent, we may be accepted of him.

10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

They stand there to be made manifest; that is, for it there to be made known whether in their former life they "walked after the flesh" or "walked after the Spirit."

..."Whatsoever doth make manifest is light." -(Eph. 5:13.) The light which manifests character at the tribunal, is the account which every one will give of himself; for, says Paul,

"Every tongue shall confess to the Deity, every one of us shall give account of himself to

Him." (Rom. 14:11,12.)

...the man who hath done well, will receive "glory, honour, incorruptibility, and life eternal;" but he that hath done bad, will remain an earthy body, and through it receive "indignation and wrath, tribulation and anguish." Thus, "the Deity renders to every man according to his deeds." (Rom 2:6-9).

Catechesis



à...every one gathered to that grand assize will be called upon to give an account of himself. Of this there can be no doubt, for Paul says again,

"everyone of us (saints) shall give account of himself to the Deity."

This relation of experiences will consume time; and one would conclude no little time. Some will doubtless be very brief, having little to say, while others will be even "speechless;" but some will have a longer account to give, as in the case of Paul and others like him.

Then there will be the verdicts with all their attendant circumstances; for after the accounts given, come the personal recompenses; for they appear at the tribunal that they may

"receive in body the things according to that they have done whether good or bad."

For what a man sows in body he must reap in body --

"he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting."

Saints who have sown to the flesh, and there have been many such, will, in this "time of the dead," be left in the body recently created from the dust; and of that body they will reap corruption that will utterly and finally destroy it.

"This is the Second Death."

Eureka 11.4.1.




....every one gathered to that grand assize will be called upon to give an account of himself. Of this there can be no doubt, for Paul says again,

"everyone of us (saints) shall give account of himself to the Deity."

This relation of experiences will consume time; and one would conclude no little time. Some will doubtless be very brief, having little to say, while others will be even "speechless;" but some will have a longer account to give, as in the case of Paul and others like him.

Then there will be the verdicts with all their attendant circumstances; for after the accounts given, come the personal recompenses; for they appear at the tribunal that they may

"receive in body the things according to that they have done whether good or bad."

For what a man sows in body he must reap in body --

"he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting."

Saints who have sown to the flesh, and there have been many such, will, in this "time of the dead," be left in the body recently created from the dust; and of that body they will reap corruption that will utterly and finally destroy it.

"This is the Second Death."

Eureka 11.4.1.




Had Adam been able to give a good account of himself in probation, he would have been permitted to eat of the tree of lives, that, eating, he might live for ever ; but he was self condemned in the account he rendered, so that he was sentenced to perpetual exclusion from Paradise, and to " receive through the body for what he had done evil " (2 Cor. v. 10) ; which evil is defined in the penalty attached to the law he had transgressed according to the exposition thereof by the law-giver and judge, in the words, " dust thou art, and to dust thou shalt return " ; and which, after a life of labour and of sorrow, took effect A.M. 930, when he died, and, by corruption, became dust again.

Anastasis


At this epoch "the Great White Throne" is placed, styled by Paul in Rom. xiv. 10; and 2 Cor. v. 10, "the Judgment Seat of Christ," before which all constitutionally in Christ appear.

They stand before it bodies, or living souls, such as Adam was when he was created from dust of the ground. Their resurrection brings them back to nature, and so restores to them identity, and enables them to "give account of themselves to God."

Eureka 5.2.3.





It is impossible for me to see any other relation of Adam's race towards himself than that of possessing his sinful nature‭; ‬that it is a nature condemned to dust again‭; ‬that the members of the race are in nowise personally responsible for Adam's sin‭; ‬that they are responsible alone for their own sins‭; ‬that God has revealed to the race of sinners His purpose with them and the earth‭; ‬that He holds such of them as have attained to an understanding of His purpose to a personal account for their use or abuse of the knowledge of His purpose‭; ‬that those enlightened ones who have died before the arrival of the day set for the rendering of accounts will be brought forth from the grave for judgment,‭ ‬and will either be rewarded or punished according to the use made of that knowledge‭; ‬that among this number are all enlightened ones who had rejected the light and refused the obedience commanded‭; ‬that it is all a matter arising out of God's after dealings with the race of sinners‭; ‬that it is exclusively a personal matter with which Adam had nothing to do‭; ‬that after God's purpose is accomplished with the race of sinners,‭ ‬all the disobedient ones who have not already gone to dust will be returned to the dust,‭ ‬and the race of sinners will be no more‭; ‬and that finally a righteous and immortal race will alone be upon the earth,‭ ‬even a race in harmony with God's holiness.‭ ‬Such appears to me to be the Bible teaches me in relation to Adam and his race.‭"-

L.‭ ‬B.‭ ‬Welch,‭ ‬Shire Oaks,‭ ‬Pa.,‭ ‬U.S.A.

The Christadelphian, Oct 1894. p386



From this condensed view of the subject, it will, then, be perceived, that, according to the scripture teaching, there are in the arrangements of Deity, two bodies of life; that is, two kinds of body through which life is manifested: the one body in its organization is essentially perishable; the other, essentially imperishable. Each body is formed, or organized, before it is made the medium of the life peculiar to it. At this crisis, they are simply nephesh, psuche or soul; but when the mechanism of each body is put into motion, the one becomes nephesh khayyah, psuche tzosa, living soul or natural body; and the other, soma pneumatikon, a spiritual body, "spirit;" pneuma agiosunes, spirit of holiness, or holy spirit nature.

But these bodies of life are not absolutely independent of one another. Their relationship is similar to that between the wheat standing in the field in winter time, and the same plant in harvest. The perishable body is projected from the earth in the resurrection period, when it stands a body of life, waiting for the Deity to give it a body according to his own good pleasure (1 Cor. xv. 30; John v. 21) to give it a white robe if approved.

No body of life is resurrected except such an one, whose organization will give expression to a character extant before death. Such a corporeally expressed character is the restoration of personal identity. The resurrected body of life, thinks, remembers, feels and acts, like Paul, or, it may be, Judas; therefore, it is Paul or Judas to all intents and purposes.

But, in this stage of the affair, the resurrected body of life, so named because of identity, is a body capable of perishing again, if left to itself; or, of becoming imperishable eternally if acted upon by the power of Deity.

This alternative, then, has to be determined by the Judge. Paul informs the saints of both classes -- of that class who have "walked worthy of their high vocation," and of that, who have "walked after the flesh," since their immersion -- he says to both these, "Every one of us shall give account of himself to the Deity;"

"for we must all appear before the judgment-seat of Christ; that every one may receive dia tou somatos, through the body the things according to that he hath done, whether good or bad" (Rom. xvi. 12; 2 Cor. v. 10).

Hence, Paul and Judas will both be there to tell the story of their lives in a previous state of existence. While they are giving account of themselves they are both of them bodies of life, like two plants of the same species in the field, the one may perish by frost or other cause; the other may be unaffected by evil, and yield fruit in harvest.

The fate of Paul and Judas will depend on the nature of the account given by each. The rule by which the causes will be adjudicated is laid down by Paul in Gal. vi. 7,8 --

"Whatsoever a man soweth, that shall he also reap."

A man sows before death; he reaps after rising from death. "He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting." This is the rule, which is also illustrated by Paul himself and Judas.

The last "sowed to his flesh;" and in his account he will abundantly show it. The sentence upon him in the resurrection-period will therefore doom him to "reap corruption of the flesh" -- to "receive through the body according to what he had done;" and as this was bad, he will, through the body he acquires in the future, receive "bad," or corruption. The body of life, then, named Judas, as a type of his class, remains perishable, and "when cast into outer darkness," reaps all the evil of which it is susceptible.

But Paul's case is differently disposed of. He also may represent a class. In his previous state of being, instead of betraying the truth, or perverting it to his own fleshly purposes, he "sowed to the Spirit." By reading the New Testament, it is easy to see how he did this. He will give account of himself in accordance with what is written of him; and he had great confidence that it will be accepted. Being accepted, then, he will "of the Spirit reap everlasting life." A white robe, as it were, will be presented to him. The power of the Deity will change, or transform, the body standing at the tribunal in the twinkling of an eye; even as Paul testifies, the saints living at the advent, who may be approved, shall be changed without tasting of death (1 Cor. xv. 51,52).

Thus, the body by this transformation is "clothed upon" with incorruptibility and immortality, by which "mortality is swallowed up of life" (2 Cor. iv. 4); and thus will be verified in his own experience, his own testimony, that "this corruptible must put on incorruption; and this mortal must put on immortality," when "death is swallowed up in victory" (1 Cor. xv. 53,54); and when this process is completed, Paul in victory, is spiritual in the highest sense, a body of life eternal.

Eureka 6.5.5.



14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead

We look at Christ. There is everything to love, his own excellence; his unflagging devotion to the Father; his tireless compassion for the multitude; his love for his friends, even unto death; his holiness as the sin-hater and sin-remover; his power, both to heal and destroy; his towering greatness as the Son of God and the heir of all things; his immeasurable importance as the coming possessor of all things on earth and the dispenser of the permanent goodness of the ages - everything combines to engage the highest love, a love passing knowledge, when the eyes are fully open to his unsearchable wealth in all things.

With this love aglow, his commandments become easy, and shortcomings a burden. We eagerly believe and are baptised. We joyfully yield him the first place in our lives, with bended knee and confessing tongue. What next? We desire to do what he instructed the apostles to enjoin on us: to "observe all things whatsoever he has commanded." Love cannot be satisfied with anything short of this. He has commanded many things-some of them easy-some of them difficult. Love will not evade the difficulties, it will desire to "observe all" the things difficult and easy.

Of one thing, he specifically says, "This I command you," namely, "that ye love one another." It is well that he spoke so plainly as this. It is a great help in the matter. It is comparatively easy to love Christ, because he is "altogether lovely," and it is in a manner natural-natural to love the lovely.

But among ourselves, there are many faults and blemishes - a good deal that is not lovable; and if Christ had not made love to one another a matter of command, we might easily have given in to our aversions, and found ourselves hating where we ought to love. We are not to wait for the lovable before we love. We are to be beforehand with it, and even shut our eyes to the unlovely. Love covereth a multitude of sins. We are to carry this love so far as to "love even our enemies, and do good to them that hate us and despitefully use and persecute us."

Some say this is impossible. It is impossible for those who start wrongly. No man who does not first love Christ will love his enemies. If a man love Christ, he can love his enemies because Christ has commanded it. His love of Christ will constrain him. If he look only to his evil neighbours and his own feelings, he will fail, he will hate his enemy and do him evil, in word and deed. But if he have Christ in consideration and view, he will find it possible to do good to them that hate him. The will of Christ whom he loves will help him.

The reason that Christ gives will also help;

"That ye may be the children of the Highest who sendeth His rain upon the just and the unjust."

The goodness of God is a fine copy for mortal man who was made in His image. It is high and, in its perfect form, unattainable by weak, erring man. But in measure, we can reach to it in obedience to Christ, who says,

"Be like unto your Father."

He giveth liberally and upbraideth not. So the Lord loveth a cheerful giver.

Bro Roberts - Eternal Verities and Love Centred in Christ


***


THE LOVE OF CHRIST


"The love of Christ constraineth us.‭" ‬This is not a different love from the love of God.‭ ‬It is the same love,‭ ‬in a subordinate application.‭ ‬It is the love of God in Christ,‭ ‬the love of Christ as God's manifestation to us:‭ ‬the love we feel for a son who is like his father,‭ ‬and whose father we know and admire.‭ ‬But,‭ ‬perhaps,‭ ‬towards Christ our love is an easier love,‭ ‬because Christ was,‭ ‬and is,‭ ‬also a man.‭ ‬God is great and immeasurable:‭ ‬God,‭ ‬though kind and gracious,‭ ‬is of a dreadful majesty,‭ ‬and of a supernal holiness,‭ ‬that cannot be approached by mortal man,‭ ‬except in abasement and worship.

‭ ‬Christ is also great,‭ ‬and above our measure,‭ ‬but he is within the reach of us,‭ ‬as the first-born among many brethren.‭" ‬He also is holy and without spot:‭ ‬but he has known the infirmities of human nature,‭ ‬though not overcome by them.‭ ‬He lives in the sunlight of eternal day,‭ ‬and rejoices in perpetual gladness,‭ ‬like the Father of Light,‭ ‬in whom is no variableness nor shadow of turning:‭ ‬but he has tasted the bitterness of this state of sin and death,‭ ‬from which he has been saved.

‭ ‬He is highly exalted‭; ‬but it is because he humbled himself:‭ ‬and between him and us there is,‭ ‬therefore,‭ ‬a bond of sympathy,‭ ‬which we feel more able to handle,‭ ‬as the finite and sorrowing sons of Adam‭ (‬made subject to vanity‭)‬,‭ ‬than we can lay hold of the love of the great Increate.‭ ‬This sympathy is,‭ ‬nevertheless,‭ ‬all the sweeter,‭ ‬and stronger,‭ ‬and purer,‭ ‬because this head of the family is able to say,‭ "‬I and my Father are one.‭"

Were Christ not rooted in the Father,‭ ‬we should feel him to be,‭ ‬in all respects,‭ ‬insufficient.‭ ‬Greatness and mystery and power are indispensable to great and everlasting love.‭ ‬A man that we could measure could only have a measured love.‭ ‬But a man,‭ ‬whose loveliness blends with the eternal,‭ ‬and whose being intertwines with,‭ ‬and is part of,‭ "‬The Alpha and Omega,‭ ‬the beginning and the ending‭ ‬.‭ ‬.‭ ‬.‭ ‬which is,‭ ‬and which was,‭ ‬and which is to come,‭ ‬the Almighty,‭" ‬commands,‭ ‬in the nature of things,‭ ‬a love and an honour equal to that which we show to the Father,‭ ‬as the Father,‭ ‬by the mouth of Christ,‭ ‬declared his will was concerning Christ‭ (John v. 23)‬.‭

This is the glory of Christ,‭ ‬as our head,‭ ‬presented to us as the object of love and devotion,‭ ‬and the lord of our ways.‭ ‬He fulfils to perfection every condition of lordship.‭ ‬Men have made heads and masters for themselves ever since there were men upon earth,‭ ‬but none can compare with him.‭

He not only touches our sympathy,‭ ‬but he commands our reverence.‭ ‬He not only holds us by a human hand,‭ ‬but he controls destiny with Divine power and right.‭ ‬He not only exhibits the perfection of human loveliness,‭ ‬there attaches to him,‭ ‬also,‭ ‬the fascination of mystery,‭ ‬and the majesty of Divine prerogative.‭ ‬He is altogether lovely.‭

It is an honour for any human being to be called upon to submit to such a master.‭ ‬It is a beautification of any human character,‭ ‬as nothing else can beautify it,‭ ‬to be filled with love and loyalty to such a captain and king.‭ ‬The love of Christ that constrained Paul will constrain every mind of full development that has eyes open to the nature and character of Christ,‭ ‬and a heart of any capacity to appreciate excellence.‭

-‬Ed.

‭The Christadelphian, Oct 1896. p404



16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.

When a man puts on the Lord Jesus in obedience to the truth, he assumes a new position, and his relations to things around him are altogether different to what they are in Nature. He sees things in quite a different light; he is not of the flesh, and recognizes no scheme as having a claim upon his sympathy that merely has to do with the present evil world.

Bro Roberts - Holiness



21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

'Made him sin for us'.


SIN" is a word in Paul's argument, which stands for "human nature," with its affections and desires.

Hence, to become sin, or for one to be "made sin" for others, is to become flesh and blood. This is called "sin," or "Sin's flesh," because it is what it is in consequence of sin, or transgression...

This perishing body is "sin," and left to perish because of "sin." Sin, in its application to the body, stands for all its constituents and laws. The power of death is in its very constitution, so that the law of its nature is styled "the law of Sin and Death." In the combination of the elements of the law, the power of death resides, so that "to destroy that having the power of death," is to abolish this physical law of sin and death, and instead thereof, to substitute the physical "law of the spirit of life," by which the same body would be changed in its constitution, and live for ever.

Eureka Vol 1 CH 2: 2:4




Human nature is a bundle of faculties, each of which is good and legitimate in its own place. There is nothing unclean in itself; uncleanness is a relative idea. A faculty, impulse, or propensity going beyond the bounds prescribed by law, becomes the cause of disobedience, and disobedience is sin, and sin has brought death; that is, has evoked from divine power the purpose of dissolution in relation to the nature we bear.

[Note - the faculties are the intellect, moral sentiment and propensities all 'good and legitimate in its own place'. But all are tainted by sin since transgression - hence sin's flesh. In the case of Messiah his intellect and moral sentiment were never in a state of sin. The carnal mind is the sophistry of serpent reasoning and refers to the intellect - not to the impulses of the flesh].

For purposes of description, sin is the cause, but literal definition would give God as the actual cause, because God causes the results of disobedience. Disobedience is the result of over-activity of desires which, in their own place, are good. This over-activity may be the result either of want of balance in the mental organization, or want of enlightenment in a good organization.

The thinking and doing regulated by divine precept


The latter was Adam's case; the latter and former combine in our case. We labour under the double disadvantage of ignorance and malformation of brain, that is, speaking generally of our inheritance by nature. Our cranial malformation is the result of the evil moral and physical conditions to which the race has been subject in a long line of sin-stricken generations.

[note in the first instance the ' cranial malformation' began when Adam and Eve transgressed. The intellect and moral sentiment being defiled resulted in a degraded physical state become subject to sorrow, disease and sentenced to death. Rebellious impulses of the flesh became a law in the members.

[Sin stricken generations and increasing ungodliness - Man has sought many inventions...Longevity of life incrementally reduced - Abundance of sin = degeneration but this can be seen within each generation also, the carnal mind given over to the propensities ignorant or rebellious against divine restraint. The internet, useful for legitemate purposes, has become a source of ubiquitous corruption and depravity in this technically advanced era.

Doubtless, all the operations of our common nature have become deranged, the forces put out of balance, and the spirit or vital energy, generated by the blood, chemically vitiated. All this has resulted from Adam's disobedience, since that was the cause of the evil circumstances that have existed in the world for six thousand years.

This deranged condition of nature is, in us, the cause of sin, and, therefore, metonymically, may be expressed as sin, but, literally, and in itself, it is not sin:

The faculties that enable man to think and venerate, to feed and reproduce and seek knowledge or wisdom are not literal sin. These were all created very good. The Law of sin in the members following transgression accounts for the scriptural definition sinful flesh moral and physical

Suddenly after decades contending for the traditional Christadelphian understanding of the Atonement - we find the pioneers [it's not exactly clear who wrote this piece - but I think RR] give an uncertain sound.

- To use the term metonymical is a philosophical description - which is not very helpful: because the bible words for cause and effect are the same!

- In the 2 acceptations of sin in scripture we have sin (transgression) and the enfixed sin principle (sin in the flesh)

- Both definitions of the word 'sin' as used in scripture are literal

- Christ had none of the former (transgression)- but destroyed the latter (sin in the flesh)

Bro Paul Hart

this derangement did not exist in Christ. The intervention of divine paternity rectified the disturbed conditions, else he, like us, would have been a sinner.

"In What sense Was Christ Unclean?"

The Lord was born into the world which is under the constitution of sin. He was born of a human and therefore defiled. Therefore sin's flesh according to maternity as a partaker of flesh and blood in the nature that had sinned.

As a consequence, under the pressure of temptation, he felt the pressure of inordinate impulses - the sin of the flesh (Bro Thomas describes this arousal of the propensities as turbulence - in the KJV the motions of sin) yet he was without sin (transgression). He kept his body in subjection.

"This deranged condition of nature"

The deranged condition of nature Bro Roberts describes seems to me to parallel Bro Thomas' teaching in the Herald 1852 Bro Thomas' 'The Bible doctrine of the tempter considered'..

The derangement having reference to the bias to sin in all the descendants of Adam, unlawful thoughts, - Messiah excepted - he being born of the will of Yahweh and not the will of man.

While he was sin's flesh by maternity 'shapen in iniquity', he being born by the holy spirit was not sin's flesh by paternity. The seed of David, inhabited by Yahweh by the spirit from conception Luke 1:35.

The psalms help us in our understanding of him as a man acquainted with grief and the depth of his sufferings in sin's flesh, weak and emotional according to maternity.

That the Lord was not free of the impulses to sin, the cravings and desires of sin's flesh is evident in particular from the Wilderness trial following his baptism and is necessitated by his birth of a woman. In order that his trial might be severe and therefore a true test of his fidelity his sin's flesh was driven into the wilderness and tempted under circumstances of intense hardship and deprivation.

This was a fiery test of his resolve. The rebellious promptings to sin were articulated by an adversary after the type of Job, and not by his own intellect, 'I and my Father are One' Jhn 10:30.

"In this the form of sin's flesh he assumed, differed from the form we possess. The promptings in our case do often proceed from within. In the two Adams they came from without"

In Adam's descendants carnal reasoning or rebelliousness of the unenlightened thinking of the flesh unsubordinate to the spirit is a law in their members inciting them to sin. Hence the derangement. Not so the Lord whose mind was undefiled by evil thoughts, the unblemished lamb in thought, word and deed.

Just as a cultivated European brain is capable of higher development than the Hottentot, though generically identical in nature, so the brain through which divine power and wisdom were manifested among men, was made capable of higher things than "mere man," though generically the same.

The "substance that came from Mary," therefore, constituted the basis of "the mind that was in Christ," holding to that mind the same relation that an undeveloped kernel does to the tree that is to result from its development. The kernel truly, requires air, sun and rain, to grow into a tree; but, nevertheless, it contains within itself the type and hidden invisible power of the tree that is to grow.

So the 'holy thing' born of Mary, received the parental impress of Deity, by the Spirit, and therefore under the circumstances by which he was surrounded, he developed into a 'man separate from sinners.' I should therefore take exception to your proposition that nothing but uncleanness was inherent in the babe of Bethlehem.

Legally, he was unclean; that is, he was under the condemnation of the law-God having laid upon him the iniquities of us all; but in his actual nature, he was the flesh and blood of Adam, 'prepared' by the Spirit for a Son-manifestation of the Eternal Father, that justification (by death and resurrection) might be developed for the sons of men.

He was the condemned nature of man, in the hand of Almighty power, for the opening of a way of deliverance. That nature was historically a sinner, and under the dominion of sin, as regarded both moral condition and everlasting destiny. Therefore, it could be said that Jesus, though without sin, was 'made sin.' On the other hand, because the mortal nature he bore was a nature inheriting condemnation, that condemnation could come upon him (though himself sinless), without any violation of God's methods in the case. - 1869.

The Christadelphian, Aug 1869