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9 Except Yahweh of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah [Amora].

He predicted that Judah would turn his back upon Him; and that if "a very small remnant" had not been left, the nation would have become like Sodom and Gomorrha, and would have partaken of their fate.

This "remnant" is that portion of the Jews which accept Jesus of Nazareth as "the Holy One of Ail;" who in Apoc. i. 18, says, "I am the First and the Last and the Living One; and I was dead, and behold I am living for the Aions of the Aions: the Amen." This is the AIL GIVBOR, the Hero-Power, or "Mighty God," to whom Shearyahshuv, or the "remnant shall retum," called the remnant of Jacob, "which shall stay upon Yahweh the Holy One of Israel " (Isa. x. 20, 21).

Eureka 3.2.1


16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

Literally this is done by subjecting the mind to the influence of the word of God. The word of God is always spoken of as the cleansing power (John 15:3; Psa. 119:9; Eph. 5:26), and, in actual experience, it is found to be so. Kept clean by the word, we shall be qualified for admission into the holiest, in the change to the incorruptible.

Law of Moses Ch 16.

18 Come now, and let us reason together, saith Yahweh: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

Though your sins be as scarlet.

But the difficulty with some is how to associate such an ingredient with the sinless Son of God. There ought to be no difficulty if the whole case is kept before the mind. It is not the whole case that "he was without sin": it is part of the case that he was "made sin for us" (2 Cor. 5:21); that he was made of a woman in the likeness of sinful flesh (Gal. 4:4; Rom. 8:3), and that by a figure God hath laid on him the iniquities of us all (Isa. 53:6), and that he bore our sins in his own body to the tree (1 Pet. 2:24).

These are the testified facts; they need have no difficulty for us in view of the historic fact that he was born of a mortal woman who was under death because of sin. As we contemplate the babe of Bethlehem, born after nine months' gestation, built out of his mother's blood, and nourished by his mother's milk, we cannot resist the conclusion forced on us by the words of Paul, that "he partook of the same flesh and blood" as those he came to redeem, and that he was made in all points like unto his brethren (Heb. 2:14-17).

He was palpably and before our eyes thus made subject to the sin-constitution of things that has prevailed on the earth "through one man's offence", which enables us to understand the otherwise unintelligible statement of Paul that, when he died, "he died unto sin once" (Rom. 6:10).

A sinless man made subject to the consequence of sin: this is the combination of the fine-twined linen and the scarlet. There is no difficulty when each element in the case is allowed its place. The difficulties arise from looking too exclusively at one or two elements. Rome has created difficulty by her doctrine of immaculate conception, in which she has latterly included Mary herself. This doctrine has gone through the world by tradition, and breaks out here and there in unsuspected places. 

Renunciationism has troubled us with it in a special shape, and well-meaning minds perpetuate the trouble by their superficial partiality for a view that seems more honouring to Christ than the truth.

Law of Moses Ch 14.