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1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
The blood of the covenant being in heaven, and we upon the earth, there must exist some appointed thing as a medium of access to it. The blood is to justify and sanctify, or to cleanse and make holy, those who are sprinkled by it. Such are said to stand in the grace of God, rejoicing in hope of his glory. If then we ascertain how access is obtained into this grace, we also learn how access is obtained to the blood of the covenant.
Paul says, "we have access by faith;" a saying which agrees with that of the prophet, "the just shall live by his faith."-"God," says Peter, "put no difference between Jews and Gentiles, purifying their hearts by faith." "I send thee," said the Lord Jesus to Paul, "to open the eyes of the Gentiles, to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them who are sanctified by faith which is into me."
"A man is justified by faith without the deeds of the law." "There is one God who shall justify the Jews on account of faith, and the Gentiles through the faith." Such is the testimony of scripture on this all-important subject, which summarily amounts to this, that the sons of Adam are purified, sanctified, justified, or pardoned, and obtain eternal life by faith; in other words, as the apostle says to those who had been delivered from their past sins, "in grace ye are, having been saved (sesosmenoi) through the faith; and this not of (or originating from) yourselves (ex hymon); but the gift of God." By faith in the faith the great salvation is obtained when the better hope which is the subject of it is no longer unseen, but an eternal and accomplished reality.
To say that a man is purged, purified, or cleansed is the same as to affirm that he is justified, or constituted righteous, and sanctified or made holy. It is sin that makes unclean-unclean by nature, because born of sinful flesh; and unclean by practice, because transgressors in the sight of God.
The cleansing process is therefore intellectual, moral, and physical. The work begins by cleansing the intellect, casting out as it were all the devils that have established themselves there through the doctrines of fleshly men. This is done by the truth understood and believed.
If the soil be good, the truth sown in the understanding will take root in the heart, or moral sentiments, and bring forth "fruit unto holiness, the end of which is everlasting life." In this way the whole heart is cleansed by a faith yielding obedience, as the apostle saith, "Ye have purified your souls (intellectual and moral faculties) in the obedience of the truth-en tee hypakoee tees aleetheias." The person so cleansed has no more conscience of past sins, but is able to stand in God's presence without shame or fear as Adam was before he fell.
This is a spiritual cleansing, but no less real and literal for that. "Ye have purified your souls in the obedience of the truth through the Spirit-dia Pneumatos." Spirit operating upon soul and spirit. How? By the word of truth evangelized enlightening the mind, and creating a right disposition. It is God's work, not man's; for the apostle saith, "Of his own will the Father of Lights begat us by the word of truth;" "and this," saith another, "is the word which is evangelized unto you."
But the cleansing of the soul needs to be followed by the cleansing of the body to make the purification of the man complete. If the spiritual cleansing have been well done (and if the word of truth have done it, it will) the corporeal cleansing will be sure to follow. Not, however, as a physical effect of the truth diffusing itself over the body as nervous influence from the brain, and so annihilating evil in the flesh; but a corporeal purification effected by the Spirit at the believer's resurrection, or transformation, as a part of the reward promised to all such who "patiently continue in well-doing."
A man so cleansed is every whit whole; and qualified to receive and enjoy the hope of the better covenant by the blood of which he had been "purged from his old sins." Justification and sanctification, therefore, are consequent upon cleansing; hence if a man refuse to be cleansed, or be not cleansed, it is folly for him to talk of being just, or holy, or righteous in the sight of God.
He may be what the world calls "good and pious;" he may overflow with the milk of human kindness, be very "wise," and learned, devout of tone, oily in speech, of solemn face, and exuberant in profession of "love" to Christ and all mankind, and may pass before his fellows as a saint too holy for this nether world: but if he have not submitted to the righteousness of God "in the obedience of the truth," he is but a "pious" sinner, uncleansed, and therefore unholy and profane.The Mystery of the Covenant of the Holy Land Explained
Herald of the Kingdom and Age to Come, Oct 1855
3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
A character without patience is a character without use to God or man. Patience with impulse subdued and penetration tempered by tribulation. It is patience that God is working in you by all the tribulations that you endure. In this sense you can join with Paul when he said,
"We glory in tribulation also."
You CAN glory in it as an experience which - though painful for the time being - is working out for you unspeakable sweetness in the day of the perfected work. Therefore, beloved, bear up under it. Do not be destroyed by it. It is only for a season, and that a short one. A few years more at the worst, and it will be all over, and God's work in you accomplished for the endless ages.
Bro. Roberts, 1885.
The human mind is naturally given to shallowness and folly and the infantile, characterless pursuit of pleasure and excitement. Very few ever get beyond this stunted stage.
Tribulation, if we are rightly exercised by it, forces us to come face to face with the sober realities of life, and intelligently adjust our purposes and characters to them. This is the teaching of the Scripture, and the wholesome experience of any with any sense and maturity.
Some run away crying, vainly seeking solace in animal emptiness, and gain nothing from their sorrows. This is tragic.
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
God does not ask us for great accomplishments. He is not an exacting Master -- He is a loving Father. What does a Father ask but love, and what else can we give Him? He asks us to love Him with our whole heart and mind and soul, and to let that love pervade and direct our every act and thought and word. That is all -- but that is everything.
Bro Growcott - Holy and Blameless in Love
11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
The sacrifices of the Bible were not to pay for sins; nor were they a substitute to suffer and die in the place of the sinner, as orthodoxy teaches. True, pagan sacrifices doubtless were this, for they were a corruption and perversion of the true - the true, revealed Divine conception being far above the comprehension of the mind of the flesh.
The sacrifices of the Bible were a humble recognition that the only condition acceptable to God is purity and perfection; that sin is filth and uncleanness; and that sinful man can be reconciled to God only by being covered by, and washed in, the blood of the Lamb slain from the foundation of the world.
"Atonement," then, as it occurs in the AV, does not mean an external payment or compensation or expiation: that is, something done outside of ourselves; something substitutionary. This is a corrupted, orthodox meaning.
It means an internal covering, cleansing, purging, purifying, and putting in a right condition: something done not so much for us as to us. (Of course, it is all "for" us in the sense of "for our sakes," "on our behalf.")
Bro Growcott, - The 'Purifying of the heavenly'
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
'...before sin entered into the world by Adam, the economy was "very good;" and God was "the all things for all" the living souls he had made. In this state of being there was no adversary, and no death, because there was no sin, and death being absent, there was no viceregal kingdom to make war upon hostile powers, for the purpose of subduing them, and substituting the power of God instead.
But when sin entered into the world, and death by sin, a rebellion commenced against God which has never been put down effectually from that day to this. It has ever gathered strength, and is at the present crisis more defiant of his authority than ever.
All was peace and harmony between God and man upon earth'.
The imputation of Adam's crime to his offspring is a doctrine of the Apostacy. Adam's sin was his own, and no one else's. His sin has bequeathed to every man an evil and condemned nature, but not guilt; no, not of any kind.
Any theory which makes man, and worse still, which makes Christ, an artificial criminal, and, as such, deserving of punishment, is a theory which should be promptly shown the door.
God is no juggler, nor is He an unreasonable avenger. He is good, and He is just. Man dies because he is sinful, and he is sinful as the outcome of Adam's rebellion. Christ (who was more than a mere man) was born under the Adamic condemnation, and cut off in the midst of his years, as a means of declaring the righteousness of God, and establishing a basis on which He could save a sinning and sinful race.
Christ's sacrifice was not a matter of paying (by a method of legal fiction) a debt incurred by sinners, but of solemnly showing forth the respective positions of God and the race-the purity and holiness and majesty of the one, and the corruptions of the other, and of providing a becoming platform on which He could dispense His inestimable mercy and favour.
Bro A Jannaway
The Christadelphian, Aug 1899
13 (For until the law sin was in the world: but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
15 But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.
The great point of Paul's argument is, that if death justly entered the world by Adam's one act of disobedience, how great is the Divine favour which offers to pass by the myriad offences that have since submerged his descendants as in a hopeless sea of death. This is lost sight of in the treatment that deals with the chapter as if it were a lawyer's treatise on Edenic pains and penalties.
The Christadelphian, Oct 1896. p381
18 Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.
Question: "Was Jesus born under condemnation?"
Answer.-"In the scriptural sense of hereditary condemnation, the answer is yes; but this requires to be fenced against the misunderstanding natural to the terms employed. Condemnation in its individual application implies displeasure, which cannot be affirmed of Jesus, who was the beloved of the Father. But no one is born under condemnation in its individual application. That is, no one is condemned as an individual until his actions as an individual call for it. But hereditary condemnation is not a matter of displeasure, but of misfortune.
The displeasure or wrath arises afterwards when the men so born work unrighteousness. This unrighteousness they doubtless work 'by nature,' and are therefore 'by nature children of wrath'-that is, by nature they are such as evoke wrath by unrighteousness. It was here that Jesus differed from all men. Though born under the hereditary law of mortality as his mission required, his relation to the Father as the Son of God exempted him from the uncontrolled subjection to unrighteousness."
- Christadelphian, 1874, page 526.