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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.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;
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:
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."
Bro Roberts - Blood of Christ
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.
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.