1 For we know that if our earthly house [mortal body] of this tabernacle were dissolved [in the dust], we have a building of [from] God [we are to receive a new body and a new habitation], an house not made with hands, eternal in the heavens [enduring in the New 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.

The Righteous in Heaven

In 2 Cor. 4:15, which is part of the context of ch. 5:1, Paul tells the Saints in Corinth and elsewhere, that

"all things are for their sakes."

These things he had already told them in 1 Cor. 3:21-23, were

"the world, life, death, things present, things to come; all yours," says he, "and ye are Christ's; and Christ is God's."

Here are two classes of things, which, in 2 Cor. 9:18, he designates as προζκαιρα temporary, and αιωνια pertaining to the Aion-Messiah's Age, or the Millennium.

"We look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporary; but the things which are not seen pertain to the Aion."

The unseen things are the object laid hold of by that faith which justifies; and are styled "the hope set before us in the Gospel," as appears from Paul's definition of faith, in Heb. 11:1, saying that "faith is the full assurance (hypostasis) of things hoped for; the conviction of things unseen"-unseen things hoped for.

These things make up "the world to come whereof," says Paul, "we speak"-Heb. 2:5; and the reason why he and his brethren in Christ looked not at the temporary things around them, as matters of interest and ambition, such as statesmen, diplomatists, politicians, and the world's people are absorbed in, was because they knew that if their earthly house of the tabernacle were dissolved, they have a building from God, a house not made with hand, αιωνιον έ τοις ονρανοις pertaining to the Aion in the heavens. It is a house εξ ονρανον from heaven εν τοις ονράοις in the heavens: "the heaven" is therefore one place; and "the heavens" another.

The "heaven" is where Jesus is now; "the heavens" are where he will be when he reigns with his saints on Mount Zion and Jerusalem before his ancients gloriously. Isai. 24:23. The things in the heavens are those things which are to be gathered together into one under Christ. Eph. 1:10; and termed by Daniel, "all dominions," which, he says,

"shall serve and obey the Most High;" "which is the end of the matter." 7:28.

In other words, when the kingdoms of this world shall be Yahweh's and his Christ's,

"the building of God, the house not made with hands,"

will have been built. The house, is "the stone cut out without hands," which demolishes the temporary scaffolding; and when it has finished the work to be done,

"fills the whole earth."

When we possess this kingdom and dominion "under the whole heaven," we shall, if saints, be clothed with glory, honour, incorruptibility, life, riches, power, which all pertain to the Aion, and to our house which is from heaven"-"mortality swallowed up of life."

We shall at some future time speak more particularly of "the heavens;" suffice it for the present that all things therein are for the sake of all those who shall be accounted worthy of the kingdom of God to which "the Gospel of the kingdom" invites all who hear it. "All things are for your sakes"-all thrones, dominions, principalities, lordships, powers, peoples, nations, languages, and all their wealth in lands, cities, towns, villages, palaces; all the manufactures, shops and commerce of the world; yea, the earth and all the fulness thereof;

"all is yours, O ye, the Saints of God;"

for, in preaching the gospel He "who shall be called God of the whole earth" (Isai. 54:5)-He himself proclaimed that "the meek shall inherit the earth," in the world to come. Surely when a man obtains the earth under that constitution of things

"with the life of the Aion,"

he shall acquire a hundredfold for all the evil that any human obloquy and persecution can bring upon him; and, if such a glorious estate, with all the delights and blessedness the presence of the Eternal Spirit will bring from his habitation of unapproachable light to the earth of his possession, be not a sufficient heaven for a poor miserable sinner redeemed from Adam's race, he is unworthy of a heaven; and deserves the eternal exclusion from the society of Him who will fill all in all.

Herald of the Kingdom and Age to Come, July 1858

2 For in this [ the midst of the things which are seen] we groan, earnestly desiring [that our habitation which is from heaven may be clothed upon us] 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 [if so be that being raised and appearing before the tribunal of Christ we shall not be found naked or destitute of the wedding garment].

4 For we that are in this tabernacle [that are surrounded by the things seen and temporal ] do groan, being burdened: not for that we would be unclothed [ not that we desire to enter the death state by being unclothed or divested even of mortal life], but clothed upon [by putting on immortality], 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.

5 Now he that hath wrought us for the selfsame thing [begotten in us this earnest desire and hope] is God, who also hath given unto us the earnest of the Spirit [ the spirit as the earnest of what we shall receive at the coming of the Lord].

6 Therefore we are always confident [having full assurance of faith], knowing that, whilst we are at home in the body [are mortal], we are absent from the Lord:

7 (For [while absent] 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

Christ[adelphianism] Not Based Upon Miracles

It is said that christ[adelphianism] is based upon miracles. To those who read the scriptures, but do not study them, this may be taken as evidently true. They see that signs and wonders are frequently narrated in the scriptures; and therefore imagine that the system of ideas they reveal is based upon what they consider a violation of the laws of nature; with which indeed, all the philosophers of the human race that ever lived, put together, have only been microscopically acquainted.

The foundation of christ[adelphian] doctrine is not signs and wonders, but

the verbal promises of the Eternal who cannot lie.

If signs and wonders had never been wrought, these promises would still remain. The signs and wonders were originally performed to convince the descendants of Abraham, Isaac, and Jacob, of the ninth and forty-second generations from Abraham, that the Eternal Spirit spoke by Moses and Jesus.

It is not necessary here to speak of the intermediate times; what we are aiming at is sufficiently established by what happened in the ninth and forty-second.

These two generations are representative of the nation; and the purpose of Yahweh was to make this nation his witness as long as the years of God. Thus he saith to this nation,

"Ye are my Witnesses, saith Yahweh, and my Servant whom I have chosen; that ye may believe and know and understand that I am He; before Me there was no Ail formed, nor shall there be after me. I am He who shall be‭ (‬anoki anoki Yahweh‭;‬) and beside me,‭ ‬no Saviour.‭"

‭ "‬Ye are my witnesses.‭ ‬Is there an Eloah besides me‭? ‬Yea,‭ ‬there is no Rock‭; ‬I know not any‭"-‬Isai‭ ‬43:10,‭ ‬11‭; ‬44:8.

‭ ‬Individuals and generations die and pass away‭; ‬and the non-Hebrew nations,‭ ‬called gentiles,‭ ‬sooner or later perish from the earth‭; ‬but the Hebrew Nation is immortal,‭ ‬as it is written,

‭ "‬Though I will make a full end of all the nations whither I have scattered thee‭; ‬yet will I not make a full end of thee,‭ ‬O Jacob my servant‭; ‬but I will correct thee in measure,‭ ‬and will not leave thee altogether unpunished‭"-‬Jer.‭ ‬30:11‭; ‬46:28.

Here then is a witnessing nation for all generations, to whom, says Paul,

"were committed the oracles of God. And what if some did not believe? Shall their unbelief make the Faith of God without effect?"-Rom. 3:3.

He considered that this committal of the scriptures to Israel's care gave the Jews a great advantage over the Gentiles. Now Yahweh by his signs and wonders convinced this nation of the divine mission and inspiration of the prophets, whom they maltreated, rebelled against, and put to death often, because they would not prophesy to them "smooth things."

Such a nation is certainly a credible witness in the premises-witnessing to the truthfulness and excellency of the men who convicted them of the most hideous abominations against God and men.

This nation contemporary with Moses, with Jesus, and with ourselves, as living witnesses, testifies that the Eternal Power proved to them satisfactorily; and so demonstratively that they have never been able to forget it; that Moses had seen his messenger at the bush; and that he had been made a God to Pharoah, with Aaron for his prophet; and constituted both at the bush and at Sinai, the Captain of their Salvation from Egypt; and the lawgiver, prophet, and king for the Eternal over Israel.

That their faith in this had not wavered for three thousand four hundred years, and more; and that they have not, and could not honestly deny it, though extermination by the most cruel torments might impend. Were they to deny it, their whole history would pronounce them to be contemptible and perjured villains.

It is impossible, therefore, that they can give any other testimony concerning Moses than that which is on record in the public archives of the nation, called the Bible, or the book.

Herald of the Kingdom and Age to Come, Feb 1859

***

Now there is not in the world the first inkling of contemporary testimony even to cast a doubt upon the truth of this great national conviction no one can therefore say "I do not believe that Moses ever existed; or that he was the Eternal's prophet, historian, and registrar."

As faith is the belief of testimony; and the testimony does not exist [the above mentioned delusion -admin] , such an one can have no such faith. He may play the fool, indeed, and say "I don't believe;" and when asked the reason, say, "because I don't!" But what is the value of a fool's dissent from the united testimony of so ancient and renowned a nation as Jacob? It is lighter than vanity, and nought to be accounted of.

Well then, Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, called the Pentateuch, contain a true and faithful account of things from "the Beginning" to the death of Moses inclusive, the nation to whom they were committed being witness in all its generations. Certainty in regard to this is a great foundation to stand on.

They are authentic and genuine records; and being assured of this, we have "the assurance of faith;" and do not need "miracles," which could add nothing useful.

The foundation of Christ[adelphianism] is laid in Genesis, where Moses has recorded the promises of the Eternal Spirit. We believe those promises, not because of signs and wonders, but because Moses, the servant of Yahweh, declares that God made them according as he has stated. The doctrine of Christ is based upon the promises in Gen. 3:15; 12:2, 3, 7; 13:15-17; 15:5, 6, 18-21; 18:5-8; 21:10, 12; 22:15-18

These passages are the basis-Abel and the Sons of God before the flood believed the promise in Gen. 3:15, as a matter of testimony; and Abraham, Isaac, Jacob, Joseph, and Moses, believed all the passages in the same way-they believed the promises without signs and wonders; so that their christ[adelphianism], which is also The Herald's, rested upon the word of God credibly testified.

"We walk by faith, not by sight"

of signs and wonders. "A wicked and adulterous generation demands a sign;" we are not of this sort: but believing Moses' writings, we receive as genuine and authentic the promises he records.

Thus we have seen that the foundation of christ[adelphianism] is declared to have been divinely laid, and proved to have been so. Moses declares it; and Yahweh's witnessing nation testifies that he is infallible authority in the matter.

When Jesus came to the forty second generation of Abraham's posterity, the great object of his mission was not to perform signs and wonders; but to deliver a message to Israel from the Eternal Spirit, announcing to them peace through the re-establishment of the kingdom, which was then prostrate before their enemies.

The signs and wonders he performed by holy spirit and power were to convince that generation that God approved him, and spoke by him, as he had by Moses. This conviction was thoroughly wrought into the minds of thousands of the nation, both priests and people; and into those also of such multitudes of contemporary Gentiles, that they abandoned their gods, and became Jews by adoption, being circumcised with the circumcision of the Christ, in putting off the body of the sins of the flesh, when buried with him in baptism Col. 2:2.

From that day to this, all true believers of the other nations, become Jews when they become Christ[adelphians]; and thus become an element of the Hebrew nation, and therefore Witnesses of God.

These two classes, then, the believing Jews and Gentiles of the first century, became a witnessing nation, and are styled in the New Testament, the Ecclesia, because called out by the gospel-invitation to possess here-after the kingdom when restored to Israel.

This generation of believers contemporary with Christ and the apostles being thoroughly enlightened and convinced, they became to all subsequent generations, what the ninth generation from Abraham was to them-credible witnesses for Jesus.

This Ecclesia was constituted "the pillar and support of the truth," whose mission in its several generations is, not to perform signs and wonders, but "to contend earnestly for the faith once for all delivered to the Saints;" and in so doing to save themselves, and those that hear them.

"The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also"-2 Tim. 2:2.

This was the arrangement for the future-by teaching the testimony; not by signs and wonders. For the present let this suffice.

Editor.

Herald of the Kingdom and Age to Come, Feb 1859

8 We are confident [full of hope], I say, and willing rather to be absent from the body [ rejoice rather to be delivered from mortality], and to be present with the Lord.

Presence with the Lord

... is bodily presence; and this is absence from the body of mortal flesh: for when the faithful are "present with the Lord," their bodies have suffered transformation, being then incorruptible and deathlessly living, having put on immortality; which putting on is their being

"clothed upon by their house from heaven,"

or being built up of God from the ruins of their mortal body, or former house, which had been dissolved or reduced to dust. This "building of God" is erected in the rising from the dead.

So long as believers are flesh and blood they are "at home in the body," and absent from the Lord; for

"flesh and blood cannot inherit the kingdom of God,"

because it is corruptible and mortal; and until they do inherit the kingdom, they cannot be present with him: for it is in the kingdom he appears and meets them. They walk by faith now; they walk by sight then; but in the death-state there is no walking at all, for they walk neither by faith nor sight there, no knowledge, not wisdom existing in the grave whither they go.

The apostle evidently did not expect to be present with the Lord in the death-state. He leaves us without a doubt on this subject; for he tells the Saints in Corinth that

"God who raised up the Lord Jesus, shall also raise them up by Jesus, and shall present him and Timothy with them."

He did not expect his own presentation to precede theirs; but that he with them and the rest of the Saints should all be ushered into the Lord's presence together at his coming, when those of them turned to righteousness by him should be his glory, and joy, and crown of rejoicing for evermore.

The apostle's mind was fixed on the Age to Come, its kingdom, honor, glory, and immortality, and not upon the dark, loathsome, and gloomy grave in which he was to moulder in unconsciousness till the trump of God awaked him.

The things of the kingdom and Age to Come are "the things which are not seen," and are enduring. They are not yet seen by the natural eye; but are discerned by the eye of faith by the light of the divine testimony. These unseen, and as yet unrevealed things, existing only in promise, are the subject of the faith which justifies, and by which the ancients obtained a good report. Paul's faith agreed with his definition of it, as

"the assured expectation of things koped for, the evidence of things not seen; for says he in relation to the "far more exceeding and eternal weight of glory," "we look at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal:"

therefore he saith in another place,

"If then ye be risen with Christ (by faith of his resurrection, and by being baptized in hope of being planted in its likeness,) seek those things which are above, where Christ sitteth on the right hand of God. Set your affections on things above, not on things on the earth. For ye are dead (to earthly things) and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory."

Was Paul's hope and expectation different from that he set before the Colossians and others? Assuredly not. He sought for those things which are from above, and his affections were upon them. He walked in the belief of them, and hoped to realize them at the appearance of the Lord in glory. He would then be present with him and not a moment before.

He expected life and glory to be brought to him when the Lord shall depart from God's right hand on his return to Olivet. Walk so as ye have us for an example; for our citizenship, says he, belongs to the heavens;

"from whence also we wait for the Saviour, the Lord Jesus Christ: who shall change the body of our humiliation, in order that it may become of a like form to the body of his glory according to the power whereby he is able also to subdue all things to himself."

After this who can scripturally affirm that Paul expected life, glory, and incorruptilbility, and to be present with the Lord, at the instant of death; or who is so blind that he cannot see, that he looked for all these things when he should appear before the judgment seat of Christ in company with the Saints at the epoch of their resurrection?

He took no account of the period of his unconsciousness in the grave; but connected the present with the future as conunuous, which they are in fact to the generations of the living, by whom alone any interval is perceived at all, and that only in relation to the dead. The living perceive the lapse of time between dying and rising again; but the dead do not.

Herald of the Kingdom and Age to Come, June 1851

9 Wherefore we labour, that, whether present [at his tribunal] or absent [from it], 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.

In the King's version, it reads "that every one may receive, the things done in his body." The words "done" and "his" are not in the original; but are inserted to make what the translators supposed was the sense of the passage.

TC 05/1870

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."

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.

The Unscriptural Character and Heathen Origin of Popular Dogmas

If wicked immortal souls go to the devil, or to hell, on the instant of their demise, they are already judged. What more can be done with them? Would you bring them back from hell to judge them? Suppose you do, what sentence would you pass upon them more severe than they have been suffering for thousands of years?

It would be a superfluous operation first to send them to hell, and then to bring them back again, and lastly, to remand them to the eternal flames.

God is reasonable, and does nothing which is wanton, useless, or superfluous, and such a proceeding as this is all these. The dogma of Hymeneus and Philetus render a resurrection to judgment unnecessary, and as absurd as needless: there is no alternative but to abandon immortal soulism with all its consequents, or the doctrine, that they which have done evil shall come out of their graves to a resurrection of judgment.-(Jno. 5:2-9.)

TC 05/1870

11 Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

The forbearance of God makes men forget that He is "great and dreadful and terrible" as well as "humble and gracious and loving," and that after a time of patience and long-suffering He breaks forth like a devouring fire (Isa. 42:14). It is part of a scriptural ministration of the gospel to declare that there is

"a fearful looking for of judgment and a fiery indignation,"

which shall devour the adversary (Heb. 10:27), as well as a looking for the blessed hope of receiving

"the exceeding riches of His grace in His kindness toward us through Christ Jesus" (Titus 2:11; Eph. 2:7).

It is part of the Truth proclaimed by the apostles, not only that God will give eternal life with glory, honour and peace, to those who obey Him, but that He will render indignation and wrath, tribulation and anguish

"to them that are contentious and do not obey the truth but obey unrighteousness" (Rom. 2:6-9).

"Knowing, therefore, the terror of the Lord, we persuade men."

Having the same knowledge, we ought to do the same-reminding one another that "our God is a consuming fire" as well as a refuge of peace and comfort; and pressing upon men around us that vengeance awaits also "those that know not God, and that obey not the gospel of our Lord Jesus Christ" . . . the prospect of which caused Felix to tremble.

There has always been a terrible side to the ways of God, after a time of unappreciated peace and patience. Adam and Eve found the moment a moment of terror when, for a very slight deviation (as men reckon) from the revealed will of God, they were expelled from the delightsome enclosure of Eden, and sent into a desert of sterility and labour to dishonour and death.

Cain found the vagabondism and universal enmity enforced upon him for his unbrotherly executiveship, a punishment greater than he could bear. The frantic crowds on the morning of the Flood in Noah's day petitioned in vain against the devouring terror of the Lord in the relentless waters that overwhelmed them.

Sodom, in "pride, fulness of bread, and abundance of idleness," having treated the warning words of Lot as the words of "one that mocked," awoke in startled agony when the sun had risen on that fateful day to find, in terror, escape cut off from the burning storm that consigned them to "the vengeance of everlasting fire."

The populous community of the Amorites, who, in seven nations, rested voluptuously in the days of Canaan's plenty, all heedless of the God that made and owned them, swooned in courage-killing terror in the presence of Joshua's advancing host, with sword in hand, on a mission of extermination, because of the overflowing cup of their iniquity.

Then, think of the terror after terror that befell that very avenging host in their subsequent generations, when, because of their forgetfulness and disobedience of God,

"the sword without and terror within destroyed both the young man and the virgin, the suckling also with the man of grey hairs."

Behold, Jerusalem herself, at last stricken in silence by the terror of the Lord fallen upon her, multitudes within her dying in speechless misery from want of all friendship and all food, and other multitudes perishing in screams as the ruthless flames laid the doomed city in ashes. The terror of the great day of retribution that comes with Christ will exceed and combine all the terrors that have gone before.

Seasons 2.53

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

Your Title

This is where your text starts. You can click here to start typing. Sed ut perspiciatis unde omnis iste natus error sit voluptatem accusantium doloremque laudantium totam rem aperiam eaque ipsa quae ab illo inventore veritatis et quasi architecto beatae vitae dicta sunt explicabo nemo enim ipsam voluptatem.

18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

The world is not reconciled to God; nor has it the least disposition for reconciliation upon any other principles than it has itself decreed. These principles are subversive of His supremacy in the universe; they are annihilative of His truth; they demoralize His character -- therefore He will accept no homage predicated upon them.

He has long since proclaimed the conditions of peace, which He is waiting to ratify in every case where they are accepted. This proclamation is styled

"the Word of Reconciliation", which, saith the apostle, "God hath committed unto us". Not, be it most distinctly understood, to me; nor to the ecclesiastics of any sect, party, or denomination, extant. The Word of Reconciliation hath been committed to no man, or set of men now living. It was committed to the apostles and their divinely inspired co-labourers, and to them only. So that they could say in the words of one of them,

"We are of God: he that knoweth God heareth us: he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error". (1 John 4:6)

And they were perfectly justified in saying so. For Jesus said to them,

"It is not ye that speak, but the Spirit of your Father which speaketh in you"; (Matt 10:20)

therefore He said in another place, "He that heareth you, heareth Me; and he that heareth Me heareth Him that sent Me."

The word of reconciliation, then, was committed to the apostles, whom God appointed as His ambassadors to the world. And, be it observed, that their ambassadorial character did not rest upon assumption, like that of their pretended successors. God attested them, as He had done His Son before them. Their credentials were in the miracles which accompanied their word. They produced the signs of their apostleship; and multitudes acknowledged them, as Nicodemus did their Lord, saying,

"We know thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him". (John 3:2)

They would not have been received as ambassadors of heaven if God had not attested them by His power; but being so attested, they were prepared, and did present themselves at Satan's court -- that is, before Caesar -- to invite the world to be at peace with Him.

Elpis Israel 1.4.

19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

The manifestation of the Father in him was something quite apart from the physical indwelling of the Spirit of God. This manifestation was brought about by Jesus responding to the behests of the Father in such a manner that in him the love and character of the Father were always present.

Throughout all his temptations Jesus held that perfect balance over the dividing line between impulses called into operation by temptation and the revealed will of his Father.

Never passing over it to sin, not even in thought, as illustrated in the anguish which came upon him before his crucifixion, when

" with strong crying and tears he offered up prayers and supplications unto him that was able to save him out of death " (Heb. v. 7)

saying,

" If it be possible, let this cup pass from me ; nevertheless not as I will, but as thou wilt " (Matt. xxvi. 39).

He was triumphant over all impulses of the flesh and did not sin. (I. Peter 11. 22.) Thus Jesus in the days of his flesh exhibited only the mind and character of his Father in heaven. He, therefore, used a form of expression denied to the Prophets, whose messages were prefaced with, " Thus saith the Lord," whereas Jesus said,

"Verily, verily, I say unto thee,"

thus he could say to his adversaries :

Ye are from beneath : I am from above. (John vin. 23.) You do those things which you have seen from your father. (Ibid, verse 38.) I speak that which I have seen with My Father. (Ibid.verse 38.)

This important aspect of the manifestation of the Father in Jesus the Pharisees could not understand, they could not see the love of God in him, they could not reply to his arguments, nor appreciate his divine similes, so they crucified the Lord of Glory. (1 Cor. 11. 8.)

Modern theologians do not crucify him—He is beyond their reach - but they nullify the words of John, who defined in what way the Word was made flesh, thus:

We beheld his glory, the glory of the only begotten of the Father, full oi grace and truth. (John 1. 14.)

The Temple of Ezekiel's prophecy 5.2.10

Anything less is mere manism!

20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

"Hast thou considered my servant Paul, who is a chosen vessel unto me, and an example of what I desire to see in all my brethren?"

We have looked at him in the ardour of his devotion to Christ; in his modest self-estimate, yet courageous assertion of personal truth, and in his disinterested concern for the poor. There are many other notable points in the picture. The most conspicuous, perhaps, is that in which he presents so complete a contrast to the secular-minded "civilisation" of our day-namely, his constant, practical, robust-minded, unaffected recognition of God.

God is in the foreground of all he does, says, or thinks. God is not a theory with him-not a doctrine merely-not an intellectual conception-but a fact perceived and taken into account in as matter-of-fact a way as a man does his friend or the weather. His gospel is not merely the gospel of the Kingdom: it is first, the "gospel of God" (1 Thess. 2:9). He thought of himself as a personal agent of God, by whom God approached men with entreaty to be conformed and reconciled to Him, in a personal sense.

"We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God" (2 Cor. 5:20).

To the Athenians, he placed the presentation of God first:

"Whom ye ignorantly worship, him declare I unto you-God that made the world, and all things therein" (Acts 17:23).

"He commandeth all men everywhere to repent."

Again, to the men of Lystra, he said:

"We preach unto you that ye should turn from these vanities unto the living God, who made heaven, and earth, and the sea, and all things that are therein" (Acts 14:15).

The message from God - the gospel in its technical sense - is placed second, which is a natural order of ideas. This message is summarised in the fact of His

"having made known unto us the mystery of his will, according to his good pleasure which he hath purported in himself" (Eph. 1:9).

A man aware of this message, but not acquainted and in friendship with God Himself, is not in the circle of the saintship, to which we are invited by the hand of Paul. Let us beware of those beggarly presentations of Paul's gospel, which leave out its warmth and its colour and its glory.

The love of God is the first feature of the house of God, which Paul laboured to establish.

Seasons 1.70.

21 For he hath made him to be sin for us [shapen in iniquity], who knew no sin [in the moral sense' - Seasons 1: 51.]; that we might be made the righteousness of God in him.

How and when was Christ made sin for us who knew no sin?-(2 Cor. 5:21.)

Christ was "made sin" in being treated as a sinner when he was not a sinner. He was "made a curse for us" (a synonymous expression) in becoming subject to curse in the mode of his death;

"for it is written, Cursed is every one that hangeth on a tree."-(Gal. 3:13.)

Undeserving of curse, and guiltless of sin, he was "made a curse," and "made sin," in dying as one under curse and a sinner. He did this for his brethren, who were sinners and accursed.

"He bare our sins in his own body on the tree" (1 Peter 2:24),

and the testimony that "he died for us" (Rom. 5:8), is equivalent to the affirmation that he was "made sin for us, " and "made a curse for us." These elliptical expressions are but another form of Isaiah's testimony:

"It pleased the Lord to bruise him; He hath put him to grief."-(Is. 53:10.)

We cannot and need not get nearer than this. It was the arrangement of God's love for the deliverance of such as were condemned.

"God commendeth His love toward us in that while we were yet sinners, Christ died for us."-(Rom. 5:8.)

The Christadelphian, Dec 1872

'Made him sin for us'.

He hath made him sin for us

...there is a state of sin, or " constitution of sin " in human nature,that which leads to sin being described as sin. Consequently impulses in man contrary to the will of God are sinful. Does this truth imply that* temptation is sin ? By no means. There is no law against impulses aroused by temptation if thosg impulses are resisted,therefore sin is not imputed to those who experience them, otherwise temptation would be sin.

Of temptations we read :

Every man is tempted, when he is drawn away of his own lust, and enticed.Then when lust hath conceived, it bringeth forth sin : and sin, when it is finished, bringeth forth death. (James 1. I4: 15.] Here reference is made to three processes :

1. Every man is tempted when he is enticed by lust, or desire. Into this state every man comes involuntarily.

2. When desire hath conceived it bringeth forth sin. (Matt. v. 28 ; 1st John iii. 15] whether the object of desire is attained or not. Thus it is written :

"Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you that whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart". (Matt. v. 27, 28.]

"Whosoever hateth his brother is a murderer". (1st John iii 15.]

These testimonies are startling indications where sin begins, and are sober invocations to righteousness,

because Jesus said :

Except your righteousness shall exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven. (Matt v. 20]

Here it may be observed that under the Mosaic law judgment was meted out against overt actions, but those " under law to Christ " will be judged for wicked words and evil thoughts.(See Matt. v. 21-30; Acts VIII. 18-23.]

3. Sin when it is finished bringeth forth death (James 1, 15 ; Rom. vi. 23.]In Jesus we see one who according to the first condition was made sin, i.e., was constituted of sinful flesh or of human nature, but never passed into the second state, for he instantly repelled any and every impulse contrary to his Father's will, as illustrated in temptation by the devil, by Peter, and in the garden of Gethsemane.

Into the third state he passes voluntarily, not as a penalty, because he never transgressed God's commandments, but in order that he might be delivered from the power of sin in himself, "in that he died, he died unto sin once " (Rom. vi. 10.] and also that he might deliver others, 

" So Christ was once offered to bear the sins of many ; and unto them that look for him shall he appear the second time without sin unto salvation." (Heb. ix. 28]

The Temple of Ezekiel's prophecy 5.6.7.

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