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2 Much every way: chiefly, because that unto them were committed the oracles of God.
The Holy Oracles
If Paul were more faithfully followed, there would be infinitely less hesitancy in accepting the infallibility of the Scriptures. It is profitable to recall the passages which exhibit the Apostle's mind. Take first his expression to Felix:
"I confess unto thee that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets" (Acts xxiv. 14).
The same thought comes out in the statement to Agrippa: "I continue unto this day witnessing both to small and great, saying none other things than those which Moses and the prophets did say should come" (xxvi. 22).
It is also recorded in another place that Paul persuaded men concerning Jesus, "both out of the law of Moses, and out of the prophets from morning unto evening." Surely such a mode of tuition is very significant! Deluded, indeed, must the man be who affirms that when Paul said "all things," and "none other things," he did not mean what he said! And that when he appealed to Moses and the prophets, he did not appeal to them as an unerring authority!
Yet how many to-day are endorsing this indefensible position. If Paul is worth following, let us follow him wholly. Let us contend with him that the Scriptures are "the oracles of God" (Rom. iii. 2); that they are "holy" (Rom. i. 2); that they are "the word of truth" (2. Tim. ii. 15); that they have all been given by inspiration, and are all profitable (2. Tim. iii. 15-16).
Paul upon this matter was not double-minded-with him it was not an attitude of yea and nay. ATJ
The Christadelphian, July 1887
3 For what if some did not believe? shall their unbelief make the faith of God without effect?
Hence, professors of Gentilism say, that "the New Testament is their only and sufficient rule of faith and practice." This is tantamount to saying, that "all the prophecies concerning the Messiah are fulfilled in Jesus, and therefore recorded in the New Testament;" for if this be not the case, then there are things to be believed concerning the Messiah which are not there, and the New Testament is not the sufficient rule of faith.
Assuming, however, that the Gentile notion is a true statement in relation to Jesus, it is taken as a ground of objection to his claims as King of the Jews and Redeemer of Israel. "We," say the Jews to the Gentiles, "agree with you, that there is but one personal advent of the Christ. Jesus appeared once in our country; and his biography has been sketched by four of his contemporaries, which, you say, is a record of all that need be expected to happen in regard to him upon earth. Now this being so, with what we know is actually on record in the holy prophets, concerning the office and character of Messiah, and which no one will pretend to say has ever been fulfilled in, by, or through Jesus, we cannot recognise in him the personage of whom Moses did write in the law." "Only prove to us that all the prophecies concerning the Messiah were fulfilled in Jesus," says Mr. Benjamin Dias; "the Jews will then be converted; for they require nothing else."
If the assailants be professors of Gentilism, who deny the second personal appearing of Jesus, the restoration of Israel, and the establishment of David's throne and kingdom in the Holy Land, this position of the Jews is impregnable. All things spoken concerning the Messiah by the prophets were not fulfilled in Jesus; yet he says, that all things spoken there must be fulfilled.
The truth is, that comparatively few things spoken there were fulfilled in him.
The Messiah's mission is prophetic, sacrificial, sacerdotal, military, regal, and imperial.
Jesus came as a prophet, suffered as a sacrifice; and now performs the functions of a High Priest in the Most Holy, but to those [ONLY] who believe the gospel and are united to his name. He has yet to appear as High Priest of the Twelve Tribes, as a conquering hero, reigning king of Israel and Emperor of the world. But more of this anon.
Herald of the Kingdom and Age to Come, Jan 1853.
9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
Man, as the propagation of Adam's condemned earthy nature, is by nature, a mortal and afflicted being: but there are degrees in the afflictedness. There is such a thing as a healthy mortal, and there is such a thing as a diseased mortal. The law of Moses deals with both--both literally and typically. For the healthy mortal, it prescribes circumcision and sacrifice; for the unhealthy, separation and special treatment. It is the spiritual or typical meaning we are concerned with at present.
We have discerned this in its treatment of the healthy: the healthy, though mortally healthy, are recognized as "all under sin", to use Paul's expression (Rom. 3:9), because the decendants of the sinners of Eden, and the individual transgressors of the divine law, and are therefore held at arm's length, as we might say, unless they humble themselves and confess and approach in the way appointed, and then they are received for blessing and ultimate healing. Their mere mortality is no bar when the divine conditions of reconciliation are complied with. But here are diseased mortals whose cases not only receive special treatment physically, but whose connection with special sacrifice appointed shows they have a special significance typically.
The distinction is a natural one physically, and it seems a natural one spiritually, for there is a great difference between human frailty by natural constitution, against which a man may be struggling in the way of righteousness, and human wickedness which a man may be following from taste and preference and wilful bent. The one, we may take it, is represented by healthy human nature under the ordinances of the law, and the other by diseased human nature in the same relation. The divine view of the two cases, as expressed in type, is not unuseful to us, who, though "not under the law but under grace", must be desirous "that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Rom. 8:4).
Law of Moses Ch 27
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
...the object was to make man feel his native powerlessness, and that he might be placed in a position in which salvation should be a gift by favour of God on the condition of faith leading to obedience.
Law of Moses Ch 1
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
We find that the "shadow" feature of the law had two aspects: first, the figurative exemplification of the actual situation of things between God and man--as when Paul alleges that the tabernacle was "a figure for the time then present", and explains the solitary entrance of the high priest once a year into the holiest of all with the blood of animals to be a signification by the Holy Spirit "that the way into the holiest of all was not yet made manifest while as the first tabernacle was yet standing" (Heb. 9:9, 8).
And second, the foreshadowing, or showing beforehand in an enigmatical manner, the purpose of God as to the method by which He would open the way for free communion with Himself on the part of sinful man. This second aspect of the matter is plainly affirmed in the statement that "the law was a shadow of good things to come": that the law was "the form of knowledge and of the truth" (Rom. 2:20), and that the body (or substance) of the law-shadows "is of Christ" (Col. 2:17); further, that the promulgated righteousness of God by faith in Christ without the law was "witnessed by the law" (Rom. 3:21).
This view of the matter enables us to understand how Christ could say that he had come to fulfil "the law and the prophets", and that "till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matt. 5:17, 18).
Keeping carefully distinct these two elements of the typical law--which might be described as the present and the future significance of the general shadows--we shall be the better able to see what the law was designed to teach without falling into the mistake sometimes made of attributing to the law a power which it did not and never was intended to possess.
We shall find it was a shadow both of the ruptured relations of God and man and of the means by which He should restore those ruptured relations in His own time; but not having in itself the justifying efficacy that some in Paul's day imagined (Acts 15:5, 24; Gal. 5:4; 4: 21-31); but, on the contrary, was a purely temporary institution destined to pass away when its mission should be accomplished in silencing man and developing God's righteousness in Christ (Gal. 3:19-21; 4:3-5; Rom. 3:19-20; Heb. 7:18-19; 8:7-13; 10:3-4).
Law of Moses Ch 1
Adam fed upon the fruit of the Tree of Knowledge all the time from his eating of the natural fruit until he died. The natural fruit in its effect was figurative of the fruit of transgressing the interdict, which said, "thou shalt not eat of it." The figurative fruit was of a mixed character. It was "good," or pleasant to the flesh; but "evil" in its consequences. "By the law," says the apostle, "is the knowledge of sin;" for "sin is the transgression of law " (Rom. 3:20 ; 1 John 3:4).
Sin is pleasant to the flesh; because the deeds forbidden are natural to it. It is that "good" fruit which the animal man delights to eat. The flesh, the eyes, and life, have all their desires, or lusts, which, when gratified constitute the chiefest good that men under their dominion seek after. But, God has forbidden indulgence in these lusts. He says, "love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world " (1 John 2:15-16).
And again, "the friendship of the world is enmity with God. Whosoever, therefore, will be a friend of the world is the enemy of God" (James 4:4): and, "if ye live after the flesh ye shall die" (Rom. 8:13).
This language is unmistakeable. To indulge then in the lawless pleasures which "sinful flesh" terms "good," is to "bring forth sin" (James 1:15), or to bear fruit unto death; because "the wages of sin is death" (Rom. 6:21-23). "Whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption" (Gal.6:7-8). All "the ills that flesh is heir to" make up the "evil," which has come upon man as the result of transgressing the law of God, which said to Adam, "thou shalt not eat thereof." The fruit of his eating was the gratification of his flesh in the lusts thereof, and the subjection of himself and posterity to the "evil" of eating of the cursed ground in sorrow all the days of their lives (Gen. 3:17-19).
All the posterity of Adam, when they attain the age of puberty, and their eyes are in the opening crisis, begin to eat of the Tree of the Knowledge of good and evil. Previous to that natural change, they are in their innocency. But, thenceforth, the world, as a serpent-entwined fruit tree, stands before the mind, enticing it to take and eat, and enjoy the good things it affords.
To speculate upon the lawfulness of compliance is partly to give consent.
There must be no reasoning upon the harmlessness of conforming to the world.
Its enticements without, and the sympathizing instincts of the flesh within, must be instantly suppressed; for, to hold a parley with its lusts, is dangerous. When one is seduced by "the deceitfulness of sin," "he is drawn away of his own lusts, and enticed. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death" (James 1:14,15); in other words, he plucks the forbidden fruit, and dies, if not forgiven.
Elpis Israel 1.2.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
The Powerlessness of Animal Blood
Yet Paul says, "The blood of bulls and goats cannot take away sin", while the blood of Christ can. So here is another problem which we enquire into. The problem is this, Why could not the blood of bulls and of goats take away sin, seeing the shedding thereof was apparently as much a confession and abjuration of sin on the part of the offerer as the man who comes to God through the shed blood of Christ?
We find the key to this problem in the expression made use of by Paul concerning the death of Christ, in Rom. 3:21-22, "The righteousness of God without the law is manifested in Christ". Verse 25,
"Whom God hath set forth to be a propitiation through faith in his blood, to declare HIS RIGHTEOUSNESS for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time His righteousness that He might be just and the justifier of him that believeth in Jesus".
If we ponder this, we shall find it yields a complete explanation. First of all, it places forgiveness in the foreground, "through God's forbearance", which is at variance with the substitutionary idea. The substitutionary idea blots out forgiveness by suggesting that the debt in the case is paid by another. It is not so. God does forgive: this is the most prominent feature in the apostolic proclamation of the Gospel--"Through this man is preached unto you the forgiveness of sins." "Be baptized for the remission of sins." "God for Christ's sake hath forgiven you."
The Blood of Christ
22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
God says now:
"If you will recognise your position, repent, and come under that man's wing, I will receive you back to favour and forgive you. My righteousness has been declared in him; I have crowned him with everlasting days; because he loved righteousness and hated iniquity, and was obedient unto death, I have crowned him with life eternal. It is in him for you if you will submit and believe in him and put on his name, which is a confession that you have no name of your own that will stand. Obey his commandments, and I will receive you and forgive you for his sake, and ye shall be my sons and daughters."
This is a splendid issue of kindness and wisdom. It is a different thing from the dry legality that would give us the blood of Christ as a sort of precious stuff, with which to touch ourselves and be pure. God operates in the whole transaction. We are cleansed from sin by this beautiful means, that God forgives us because of what Christ has done, if we will accept him and be baptised.
In baptism we are provided with a ceremony in which we are baptised into his death, and in which, by a figure, we are washed from our sins in his blood. There is a connection in this view of the case, between what God offers us in Christ and our own acts. That is, the cleansing result of the atonement is dependent upon our compliances.
THE BLOOD OF CHRIST - 'HEAVENLY ETIQUETTE'
23 For all have sinned, and come short of the glory of God;
The Standard -- God's Truth
Do not judge the Truth of God by the people you find in it. Judge the people (if judging is necessary) by the Truth.
The Truth of God is perfect. It never changes. No one of mortality ever attains to its perfection.
The people of God are those alone who are striving and agonizing toward that perfection, deeply conscious of their own pitiful shortcomings. Wisdom will understand and join them in the struggle.
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
"Grace" is favour. The whole arrangement is one of favour, and not of claim or obligation at all. It is based on forgiveness-
"Forgiveness freely by His grace."
God was not obliged to forgive because Christ died. He required Christ to die that His righteousness might be declared, and His name exalted; and that man might be thoroughly humbled before He felt at liberty to exercise the prerogative of mercy unto eternal life. But being dead, it was of grace that He raised him, and it was of His grace that he caused repentance and remission of sins to be preached in his name to all who should submit in the broken and contrite heart in which he takes pleasure. We are "justified freely by His grace" in the whole arrangement. Through Christ, we have access to it, in the assumption of his name in baptism, and in communion with him all through a life of faith and obedience. When we have done all, we have only obtained access to a favour. Men who talk of "claiming" eternal life as a right, have not learnt the way of God.
"By grace we are saved through faith, and that not of yourselves, it is the gift of God."
By grace we rejoice in hope of the glory of God, to be manifested upon the earth when "the Son of man shall come in his glory, and all the holy angels with him."
Bro Roberts - The inside of the Truth
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
All men are sinners, by nature and action (Rom. iii. 23; Eph. ii. 3); and "the wages of sin is death" (Rom. vi. 23). Consequently, men of themselves, are wholly under the dominion of death. But "since by man came death, by man (Christ) came also the resurrection of the dead" (1 Cor. xv. 21). In what way resurrection came by man is to be read only in the life of Christ: "By the obedience of one" (Rom. v. 19). "He was obedient unto death" (Phil. ii. 8). He laid down his life. No man took it from him; it was a matter of the Father's arrangement and requirement (Jno. x. 18).
In the wisdom of God, the ceremonial condemnation of sin in the person of a sinless possessor of the nature under its power, was a necessity in the opening of a way for the pardon and return of sinners to life everlasting. It was a necessary declaration of God's righteousness, that God might be just, while justifying the sinner who might believe in this arrangement of God's mercy (Rom. iii. 25-26).
In this condemnation of sin in the flesh, the sinning nature had to be representatively nailed up to death in the eyes of all the world, in one who, without sin himself, was a partaker of the nature that had come under death by its power (Rom. viii. 3; Heb. ii. 14). Had he been a sinner, he would have been as other sinners, and resurrection could not have come by him: for sin would have held him in death as all others. But Jesus was without sin.
Had he possessed any other than the very nature of condemned man, he would not have been a suitable sacrifice for man. And his blood would have been like the blood of the animals shed under the Mosaic system of things, "which could not take away sin" (Heb. x. 4). Hence, the emphasis with which John insists on the importance of receiving the fact that he "came in the flesh" (1 Jno. iv. 3; 2 Jno. 7), and Paul, that "in all things he was made like unto his brethren": and "in all points tempted like them, yet without sin" (Heb. ii. 17; iv. 15)
He was specially prepared for the work. In crucifixion, he gave his flesh for the life of the world, and poured out his blood for their sins -- that is, for those who should believe in him, and have faith in his blood as the Passover sacrified for them. Those who learn of him as the Lamb of God that taketh away the sin of the world, and who believe in him as the righteousness of God, and come unto God in faith and submission through him, figuratively eat the flesh and drink the blood of the Son of Man in thus receiving the truth concerning these things.
Nazareth Revisited Ch 35.