Looking for that blessed hope, and the glorious appearing (epiphany) of the great God and our Saviour Jesus Christ;  Titus 2:13


volcanoes, famines, pestilences, droughts, floods, heat, cold, deserts, marshes, wars, revolutions, wild beasts, reptiles, germs, etc. Nature, animate and inanimate, connected with this earth, is evidently in a disordered condition, hastening the dying process, and evidencing that man's environment is inconducive to prolonging his life indefinitely; and even ordinary observers recognize that man's present condition is not simply due to his imperfect surroundings and training, but roots even more in his heredity. As all must admit, even if man were not under the condemnation of death, he could not be put under conditions that would put him to death more surely, if he were under such condemnation, than the conditions in which he is put are doing. In other words, all the facts are in harmony with the Biblical teachings that man is under a death sentence, and none of them contradict this Biblical teaching.


In view of this it would be well for us to note the evils that man's condemnation and sinfulness effect in his relations to God, his fellows, organized society, animate and inanimate nature and himself, recognizing that individually there are differences in his relations to these; in some cases the evils are attenuated, in others they are gross. Broadly speaking, these differences are due to the fact that there are naturally two general classes among mankind: (1) the faith class and (2) the unbelief class. All of them, however, are by heredity alike under the death sentence, for God's justice exacts death of all of both classes. This sentence makes sinful man a debtor to God as to all he is and has unto death, i.e., his right to life and its life-rights are forfeited to justice. In man's relation to God, in view of the death sentence resting upon him, the following are the main evils that the curse has effected in God's and man's mutual relations. They are alienated from one another, God being displeased with man because of his sin, and man being displeased with God because of His holiness; apart from the faith



class God distrusts man and man distrusts God. Besides these two things, under the evils of the curse, in varying degrees, the unbelief class, more or less, hates the true God, sets up counterfeits of Him as gods in false religious service and becomes subject to demons instead of God. All must admit that in these and other respects the curse has wrought very bad effects for man in his relationship to God.


Sin and the curse have effected many evils for man in his relations to his fellows individually and collectively. They have resulted in all sorts of evils as between parents and children, brethren and brethren, teachers and pupils, rulers and subjects, employers and employees, all kinds of evils as to life, health, sex, property, reputation, liberty, pursuit of happiness, religion, nationality, internationality, peace, business, education, all of which are evidences of the effects of the curse on man in his relation to his fellows individually and collectively. The disorders in nature, animate and inanimate, instances of which were given in the paragraph above, are further effects of the curse, as well as agents that inflict it, all of which show that man's dominion over earth, its forces and animal, reptile, insect and germ life, is in gross disorder. In each individual himself have the evils that he has committed wrought by reflex effect many evils upon him as effects of sin and the curse. These are evident in physical respects, like diseases, pains, deformities, injuries to and loss of the senses, dying and death. These are manifest in mental respects, like ignorance, error, superstition, unsound minds, imbecility and insanity. These are seen in artistic respects in all sorts of artistic extremes, bad taste, unethical portraits, etc. These are manifest in moral respects, like depravity as to rightful authority, natural right to life and life-rights, sex rights, property rights and reputation rights. And, finally, these are visible in religious respects, like false religious beliefs and practices, worship of false gods and perversions of intellect, sensibilities and will as to God.



Thus the brief statement of the evils of the curse as given in this and in the preceding paragraph shows that mankind is in a most deplorable condition of wreck in his relations to God, to his fellows, to his dominion over earth and its forces, creatures, etc., and to himself.


The problem of all problems is: How can man be rescued from the effects of sin and the curse under which he lives and suffers, yea, under which past generations have lived, suffered and died? The universality of death, despite man's efforts to stay it off, demonstrates his complete inability to prevent it. And, of course, the fact, apart from seven cases miraculously recovered from death, that the dead remain dead, is proof of man's inability to bring back the dead. Nor can human power give more than ameliorating and temporary relief to some cases from the effects of the curse physically, and to none lasting relief therefrom. While man's educational activities have set aside much ignorance and superstition and given some natural truths, they have also greatly increased mental, moral and religious errors, and have failed to increase intellectual capacity with their greater mental exercise, and it is, among other things, an increase of mental capacity that is needed to counteract man's decreasing mental capacity. And so far as man's mental, moral and religious depravity is concerned, man can no more lift himself out of it than he can elevate his body by pulling away at his bootstraps. And the reason is very simple: man is not stronger than himself individually. A stream cannot rise higher than its source. Nor can man collectively elevate himself morally and religiously back to the perfection originally had. The failure of man-made religions and moral institutions and the state and the family to achieve these results is sure proof of this fact. We do not deny that the heathen religions, alongside of error, superstition and ignorance, have taught some moral and religious truths; but they have failed to give through these power to



their votaries to arise out of their depravities, physical, artistic and mental, and especially moral and religious, into physical, artistic, mental, moral and religious perfection, as all pertinent facts prove. The exercises that they offer cannot of themselves effect this—prayer, fasting, almsdeeds, austerities, vigils, lustrations, rites, ceremonies, sacrifices, self and world renunciation, pilgrimages to special shrines and other holy places. Look at one after another of the religions of the ancient, the mediaeval and modern world, and what do we find on this point? They have all failed, despite some good things in them, to solve this problem of problems, the rescue of man from sin and the curse that is upon him. Even Judaism, though Divinely revealed and the best religion that could be given the natural fallen man along the lines of justice, was unable to effect more than to show man his inability to save himself from his fallen condition revealed to him by it, and to work in him a deep sense of guilt and a deep longing for the coming of a Savior with power to deliver him—a thing that it could not effect for him. Thus the sin and condemnation of the race and the effects in the curse furnish the problem of problems that fallen humans individually or collectively have not been able to solve, and the basal reason for this is their inability to furnish a ransom that would remove the death sentence and its effects in the curse. Only Jesus in His many offices can do this, which we will show in detail.


The whole plan of redemption revealed in the Bible is pivoted upon two things: man's condemnation to the curse in Adam by Divine justice for Adam's sin, and man's ransom from that curse-condemnation by Christ through His righteousness unto death as Adam's and our ransom in Adam. There is nothing in the facts of the curse but is in harmony with the thought that the curse came upon all through one common ancestor; for it is evident that the curse is by heredity transmitted from generation to generation, and hence must have come from the first generation of mankind as its



guilty recipient; otherwise some of the race, the descendants of non-sinning ancestors, would have escaped it. Whether one will dispute this or not, it is evidently the Biblical teaching (Rom. 5: 12-19; 1 Cor. 15: 21, 22), and certainly is in harmony with the fact that the curse is hereditary, which all observation and experience certainly prove to be a fact. The Bible proposition is that Adam for indulgence in sin had to pay its price, enslavement unto death under the curse, exacted by God, the Creditor, who required the debtor to pay the price for his sin-indulgence, for the reason that the wages of sin is death (Rom. 6: 23). Adam's debt was all that he was and had, which was that of a perfect human being, having a perfect body, a perfect life in that body, the right to life and its accompanying life-rights. Since none of Adam's fallen race is free from this debt, by virtue of inheriting it, none of them could be his and their ransomer (Ps. 49: 7, 8). And since life is transmitted by the father and the body by the mother, none of Adam's fallen male descendants could transmit a perfect life, not having it himself, since one cannot give what he does not have. Therefore the Ransomer could not have had a fallen human father; for that would have transmitted to Him the death sentence, with all of Adam's debt therein implied. Hence God transferred His only begotten Son from the spirit plane, using His life-principle and soul qualities instead of those of a human male to germinate the ovum in the Virgin Mary; and thus God made Him a perfect human being without His inheriting the Adamic sentence and dying life, i.e., Jesus had by virtue of his perfect human body, life, right to life and its life-rights.


Thus Jesus was and became the Possessor of the exact equivalent of what Adam was and had before he sinned, and what he had to forfeit in payment as the price of his indulgence in sin, i.e., Jesus as a perfect human being was the Possessor of a perfect human body, a perfect life in that body, the right to life, with



its accompanying life-rights, i.e., He was an exact equivalent, a corresponding-price to Adam, as implied in the Greek words translated ransom—lytron anti and antilytron, meaning corresponding-price (Matt. 20: 28; 1 Tim. 2: 6). As Ransomer He substituted His perfect humanity for Adam's forfeited perfect humanity, His perfect body for Adam's forfeited perfect body, His perfect life for Adam's forfeited perfect life, His right to life for Adam's forfeited right to life, and His life-rights for Adam's forfeited life-rights. And thus by substituting the corresponding-price for Adam and his race condemned in his loins He gained the right to purchase them by the ransom-price from their ownership by Divine justice unto and in death. And this purchase price, this ransom, when paid over to Divine justice, exactly meets all its demands on the race for its Adamic debt to that justice, and thus will purchase release from the debt for the race. The reason that all other religions have completely failed to release man from the death debt and its consequent curse is their inability to provide a ransomer "mighty to save," "able to save unto the uttermost." And the Bible revelation, in this way solving this problem of problems, which no human philosophy of man-or devil-made religion has been able to solve, comes to us with the credentials of a Divine revelation; and the great evil of the curse which the Ransomer office of Christ cures is the debt which brought death to sinful man. The Ransom is the basal doctrine of the Divine revelation, the hub of the wheel of salvation; and out of it flow all the other offices of Christ needed to remedy the effects of sin and the curse, which we will now proceed to show, remarking first that on account of the race consisting of two classes, the faith class and the unbelief class, the ransom-merit of Christ in His various offices reaches mankind so classed, at different times and in different office operations. Certain of Christ's offices are exercised toward the faith class first, then afterward others of His offices are exercised toward the unbelief



class, and certain of His offices are exercised on both classes, but at different times and in different ways for practical purposes.


First we will consider His office functions that are exercised mainly toward the faith class, with whom God deals in this life. The Ransomer imputing His ransom-merit on their behalf, on their exercising repentance, faith and consecration, purchases them imputatively from their debt-sold slavery and death, and thus frees them in this life from that debt-sold slavery, and thus undoes the first evil of sin and the curse. But there is a second evil that sin and the curse have brought to men, including the faith class, i.e., they are for sin law-sentenced convicts. A just law, Divine justice, has justly sentenced them by the mouth of an infallible judge, God Almighty, for their sin, which has transgressed His just law: This is a fearful feature of the curse! But Christ in His office as Advocate, Attorney (1 John 2: 1), appears for the law-condemned convict before the High Court of the Universe; and by His merit, which He imputes for the law-condemned repentant, believing and consecrated convict in full satisfaction of the claims of the Divine justice against His client, this law-condemned convict, He obtains for him the full cancellation of the just sentence, hitherto held against this law-condemned convict. Thus as Christ in His office of the Ransomer cures that evil of sin and the curse which made the debtor the slave of sin unto death, so Christ in His office of the Advocate cures that evil of sin and the curse which made the sinner a law-condemned convict. But there is a third evil that sin and the curse have brought upon man: They have made him destitute of righteousness (Rom. 1: 18-29; 2: 13-15; 3: 9-19). In the figures of the Bible this lack of righteousness is represented as nakedness (Is. 47: 3; Ezek. 16: 7, 8, 22, 36, 37, 39; Rev. 3: 17, 18; 16: 15). This evil is cured for the consecrated believer by Christ in His office of being their righteousness, whereby He imputes His righteousness to them



(Rom. 10: 4; 1 Cor. 1: 30; Phil. 3: 9). Where the figure of nakedness is used to show this pertinent-lack, Christ as their Righteousness is pictured as clothing the consecrated believer in the robe of righteousness or in the garments of righteousness (Ps. 45: 10, 11, 13, 14; Is. 61: 10; Rev. 3: 18; 16: 15). Those that are faithful unto death receive this garment in the resurrection as their own. (Rev. 19: 8); but let us beware lest we spot it with sin, error, selfishness or worldliness (Jude 23). Thus does Christ in His office of personally being our Righteousness cure us from the evil of the lack of righteousness brought upon us by sin and the curse. And so He satisfies that demand of God's law that we perfectly obey it, i.e., that we be righteous. Thus this office of Christ keeps us continually in harmony with God's law as reckoned fulfillers of it. While His Advocate office frees us from its sentence for sin, i.e., the latter works forgiveness of sins for us, the former confers Christ's righteousness upon us; combinedly they keep us in full harmony with God's law. There is a fourth evil that sin and the curse have brought upon the faith class, their inability of themselves to live a selfless and unworldly life and their living a selfish and worldly life (Is. 53: 6; Rom. 14: 15; 2 Cor. 5: 15; Phil. 2: 4-21; 1 Pet. 2: 11; Matt. 24: 38; Luke 8: 14; 12: 19; Tit. 3: 3; Jas. 5: 5; 1 Pet. 1: 14; 4: 2-4). This evil is overcome by Christ's office as prospective Bridegroom in making the faith class His espoused, whereby He gives them heavenly prospects, ambitions and hopes through which He enables them to overcome their selfishness and worldliness and to cultivate disinterested love and heavenlimindedness (Ps. 45: 10, 11, 13, 14; 2 Cor. 11: 2, 3; Rom. 12: 2; Col. 3: 1-4; Rev. 19: 7-9; 21: 2, 9, 10).


But there is a fifth evil that sin and the curse have brought upon man, including the faith class, i.e., they have alienated God from man and man from God. And this evil Christ's office as High Priest cures; for as the function of the Ransomer is to purchase the slave of



sin and death by paying his debt, as the function of the Advocate is to obtain the cancellation of the Justice-imposed sentence from the justice-condemned repentant, believing and consecrated members of the faith class, as the function of Christ as our righteousness is to impute His righteousness to the consecrated believer, and as the function of Him as prospective Bridegroom is to enable the faith class to overcome selfishness and worldliness and to develop disinterested love and heavenlimindedness, so at the present time the function of the High Priest is to reconcile God and the faith class, i.e., make God pleased with the repentant, believing and consecrated one, and make the justified and consecrated one pleased with God. It is man's sinfulness that makes God displeased with fallen man, and it is God's righteousness and holiness that make fallen man displeased with God. Hence for them to become pleased with one another a reconciliation is needed. This the High Priest effects in exercising His pertinent office. He now pleases God with the repentant, believing and consecrated members of the faith class by imputing His High Priestly merit to God for them (Rom. 3: 21-26; 2 Cor. 5: 18, 21; Heb. 2: 17) and by imputing it to them (Heb. 2: 18; 4: 14-16; 5: 5-10; 7: 15-17, 19, 24-28; 10: 11-14, 19-21). He now makes the repentant and believing one pleased with God's righteousness, by working in him through the pertinent parts of the Word and providences hatred and avoidance of, and opposition to sin and supreme duty-love to God and equal love to the neighbor; and He now makes the consecrated one pleased with God's holiness, by enabling him, while keeping himself dead selfward and worldward and alive Godward, to lay down unto death his human life and body in sacrificial services on behalf of God's plans and to develop his character into Christlikeness. Thereby the consecrated one becomes pleased with God's holiness, and thus is completed the reconciliation between God and the present justified and consecrated



ones, i.e., thus both are made pleased—reconciled—with each other. And Jesus in His High Priestly office imputes His merit for them to God unto the Latter's pleasement with them, and works this pleasement with God's righteousness and holiness in the justified and the consecrated, by enabling them through the operation of the Spirit, Word and providences to be faithful in their justification and in their consecration through their sacrifices and character development. And thus His High Priestly office cures the evils that sin and the curse have wrought in alienating God and the faith class from one another.


Sin and the curse have wrought a sixth evil in mankind, including the faith class, as to God, i.e., they have made them ignorant of God and His Truth, the dupes of error and false religions. And Christ in His office as Teacher cures this ignorance, frees them from this error and these false religions, by teaching them the Truth and refuting error and false religions. He thus becomes their Teacher; and they become His disciples. By ignorance, error and false religions Satan has deceived the whole world (2 Cor. 4: 4; John 8: 44), including the faith class while yet sinners. Jesus as Teacher (Matt. 23: 8; John 8: 31, 32) delivers from this ignorance and error and these false religions (1 Pet. 2: 9; 2 Cor. 4: 6) all who will accept the terms of discipleship—repentance toward God, faith in our Lord Jesus, and consecration to follow Jesus' footsteps (Acts 20: 21; Matt. 16: 24). In exercising His office as Teacher He has indeed displaced the ignorance of the faith class by knowledge, their errors by the Truth and their adherence to false religions by adherence to true Christianity, and thus has freed them of the evils of ignorance, error and false religions as features of the effects of sin and the curse.


Sin and the curse have wrought a seventh evil on mankind, including the faith class while yet sinners, as to God, i.e., have made them captives of Satan in his kingdom (John 12: 31; 2 Cor. 4: 4; Eph. 2: 2;



2 Tim. 2: 26; 1 John 5: 19 [literally, in the evil one, not in wickedness—see A.R.V.]). Satan is their captor by usurpation and deception, through their ignorance, erroneousness, sinfulness, selfishness and worldliness (2 Cor. 2: 11; 11: 3, 14; Eph. 6: 12; Matt. 13: 19; John 8: 41, 44). From this bondage, typed by that with which Pharaoh oppressed Israel, Jesus, the antitype of Moses, in His office of Deliverer, now frees all that obey Him (John 8: 31, 32, 36; Luke 13: 16; Acts 26: 18; Col. 1: 13; Heb. 2: 15; 1 John 5: 18). And in the liberty (Gal. 5: 1) wherewith Christ as Deliverer frees, these have not only freedom from the dominion of Satan in ignorance, sin, error, selfishness and worldlimindedness, but also freedom in the domination of Christ in knowledge, truth, righteousness, love and heavenlimindedness, and thus Christ cures them of the evil of being Satan's captives and slaves, resulting from sin and the curse.


Sin and the curse have wrought an eighth evil on the human race, including the faith class, in its relations to God, enmity to His principles and love for sin, error, selfishness and worldliness (Ps. 51: 5; Matt. 15: 9; Rom. 8: 5-8, 12, 13; Eph. 2: 2, 3; 4: 17-19), with the consequence that to overcome these evils and to practice the Divine principles a constant warfare must be waged against the devil, the world and the flesh (1 Cor. 9: 26; 16: 13; 2 Cor. 10: 3-5; Eph. 6: 11-17; 1 Tim. 6: 12; 2 Tim. 2: 3-5; 4: 7; Heb. 10: 32). This warfare will be true for the unbelief class in a milder sense in the Millennium, and that limited to the flesh, since the world will then not be allowed to tempt one another, and the devil and the fallen angels will be absent, securely locked up in the bottomless pit; but it is now true in a strict sense for the faith class against all three of our enemies. Indeed, with their best intentions, if left to their own resources, the faith class would be unable to overcome in this warfare, in which they must be victorious to be counted worthy as overcomers. But Christ in His office as the Captain



of our Salvation (Heb. 2: 10), i.e., as the Warrior-Leader who delivers us from our enemies' snares and leads us to victory in this warfare, supplies all we need in a Leader in this fight; for He gives us our orders, our weapons, our drills, our place in the battle line, the plan of our campaign, the encouragement, support, reinforcement and relief that we need; and as we fall into line with His arrangements He gives us the incidental victories in our battles against sin, error, selfishness and worldliness and in our battles for righteousness, truth, love and heavenlimindedness, until at the end of our warfare He brings us off as more than victors over the devil, the world and the flesh.


Sin and the curse have wrought a ninth evil on the world, including the faith class, i.e., they cannot think God's thoughts, cannot feel God's affections and will God's will; and to cure this evil for the faith class Christ exercises His office as Head of the Church (Eph. 1: 22; Matt. 21: 42; Eph. 4: 12, 15; 5: 23; 1 Cor. 11: 3; Col. 1: 18). As her Head He thinks her thoughts for her, by giving her the Truth (John 8: 31, 32; 1 Cor. 1: 30; Matt. 23: 8), feels her affections for her, by giving her heavenly things upon which to set her affections and the strength to do it (Col. 3: 1-3) and wills her volitions for her by enabling her to will God's will as her own will (1 Pet. 4: 1-3; Prov. 23: 26; Rom. 12: 1). By so doing He gives her His Mind and Spirit (1 Cor. 2: 16; Rom. 8: 9); and thus she responds to His knowledge, His affections and His will as His Body in each individual member of that Body, even as the members of our natural bodies respond to our heads' knowledge, affections and will; and thus in her is cured that effect of sin and the curse whereby she formerly could not think God's thoughts, feel God's affections and will God's will.


The above are not all the office functions of Christ toward the faith class; nor are all of them exercised exclusively for that class, e.g., He will act also toward the unbelief class, in the Millennium, as Ransomer,



High Priest, Teacher, Deliverer and Captain. But we have treated these five in connection with the faith class, because of the more arduous nature of these office functions in their exercise toward the faith class than toward the unbelief class. More of Christ's offices toward the faith class will be treated as common for it and for the unbelief class after we have pointed out some exclusive exercises of Christ's offices toward the unbelief class. In the Millennium Christ as the Ransomer will not imputatively, but actually purchase the race from enslavement under sin and the curse unto death (1 Tim. 2: 6; Rom. 5: 15-19; Eph. 1: 14). As High Priest He will then reconcile the world unto God, by the application of His merit for them to God (1 John 2: 2) and by blessing them with that merit unto their becoming pleased with God's righteousness (Is. 53: 10-12). He will then as Teacher bring all of them into an accurate knowledge of the Truth (1 Tim. 2: 4; Is. 29: 18, 24; 11: 9). As Deliverer He will rescue the world from Satan's rulership, by overthrowing Satan's empire, binding him first and then imprisoning him during the thousand years and placing the race under His own rule (John 12: 31, 32; Is. 9: 6, 7; 14: 12-20; 29: 20; 34: 1-4; Rev. 16: 18-20; 19: 11-21; 20: 1-3). As Captain, typed by Joshua conquering Canaan, He will lead the world in the Millennium in war against sin, error and the effects of the curse, and give them victory over these, by making them overcome their sinfulness, by giving them the Truth, whereby they will refute all their errors and by restoring them from the physical, mental, artistic, moral and religious evils of the curse into the physical, mental, artistic, moral and religious perfection originally enjoyed by Adam (Is. 2: 2-4; 9: 5; 11: 4, 5, 9, 10; 25: 6-8; 29: 18, 19, 24; 35: 5, 6). Accordingly, we see that Christ's offices as Ransomer, High Priest, Teacher, Deliverer and Captain, though acting somewhat differently from the way in which they act in the present dispensation, will also be exercised for the Millennial world.



There will be some of the offices of Christ that pertain to His curing certain evils that sin and the curse have inflicted upon the unbelief class alone. The first of these evils is this, that sin and the curse have so injured the unbelief class (Rom. 3: 2, 3; 11: 32; 2 Thes. 3: 2; Heb. 3: 12, 19; 4: 6, 11; Tit. 1: 15) that God has no confidence in this class, and this class has no confidence in God, whereas there is mutual confidence between God and the faith class. To cure the mutual distrust between God and the unbelief class Christ's office as Mediator will be exercised toward God and the unbelief class in the Millennium (1 Tim. 2: 4-6; Heb. 8: 6; 9: 15; 12: 24). Most people confound Christ's High Priestly and Mediatorial offices, and therefore claim that as Mediator He reconciles God and man. As High Priest He so does, but not as Mediator. As Mediator He guarantees to one another two parties who distrust one another, but who desire to enter into contractual relations with one another, e.g., as a bonding company does by underwriting the bond that each party of a business contract requires of the other before entering into the contract. The fact that each party requires a bond of the other to guarantee each to the other proves that they do not trust each other enough to enter into the contract, yet do desire to enter it on condition that a bond which would cover the possible loss of each one could be furnished. The bonding company by furnishing the bond that each requires of the other guarantees the contract to each, whereby, when done, each enters into contractual relations with the other. And by giving that guarantee, the bonding company mediates between the two parties—is the mediator of the contract.


So a contract—a covenant—will be desired by God and man in the Millennium. As the prospective Party of the first part, God desires to give eternal life to the unbelief class, if they will perfectly obey Him, and as the prospective party of the second part, the unbelief class, so ardently desires to receive eternal life as to



be willing to promise to obey God perfectly, if He will give them eternal life, i.e., each is willing to enter into a conditional contract with the other. But there is a difficulty in the way of their entering into this contract, or covenant: God, knowing that fallen man cannot perfectly obey God's law, distrusts the promise that the unbelief class is willing to make in the covenant; and the unbelief class, because of its unbelief, does not believe that God will keep His proposed covenant promise. Thus an impasse as to their entering into covenant relations sets in. How can this impasse be overcome, and they be brought into contractual relations with one another? By someone guaranteeing man to God and God to man, i.e., by someone acting as a mediator between them. This Christ does: (1) by sealing or making or guaranteeing the covenant Godward. He does this by giving His merit to God, which makes good all the unbelief class's Adamic blemishes, and by His promise to bring the eventually willing of the unbelief class up to perfect obedience and to destroy the eventually unwilling among them. These two things will guarantee the unbelief class to God, i.e., will seal the covenant Godward. (2) He will guarantee God to the unbelief class by giving them gradually during the thousand years perfect humanity, with perfect bodies, perfect life in those bodies, the right to life and the pertinent life-rights, as they obey Him. Thus His giving the willingly obedient restitution to Adamic perfection will guarantee to them that God will keep His conditional-promise; in the meantime He will have destroyed the willfully disobedient. And this guaranteeing each party of the covenant to the other will cure their mutual distrust, one of the evils resulting from sin and the curse upon the unbelief class; but it will do more: it will actually at the end of the Millennium introduce God and man into the New Covenant relations with each other, each side trusting the other to keep the conditional covenant promises.



Another evil that sin and the curse have brought upon mankind, upon both the faith and the unbelief classes, is to deprive them of perfect life and to give them dying life, resulting in actual death. Such life is reckonedly, not actually given to the faith class through their faith justification, which makes Christ no more than a reckoned Father of their humanity (John 5: 21, 24; 6: 47-51, 57, 58; 1 John 5: 12), a step necessarily precedent to their becoming God's actual children through Spirit-begettal and birth. Accordingly, Jesus does not actually become their Father; but He will become the actual Father to the willing of the unbelief class in the Millennium, and thus cure them of the particular evil of sin and the curse now under study (Is. 9: 6; 1 Cor. 15: 45, 47). The office of a father is primarily to give life to His children, which he does by the act of begettal (Matt. 1: 2-16; Eph. 2: 1, 5; Col. 2: 13; John 5: 21). Accordingly, Christ performs the office of a father when He gives life to others (Is. 9: 6; 1 Cor. 15: 21-26, 45, 47; John 6: 33, 51; 10: 10; 11: 25, 26; 14: 6). Adam and our subsequent paternal ancestors transmitted not full perfect, but imperfect dying life to us, their children. By purchasing in the ransom act Adam and all his rights, Jesus buys Adam's forfeited right to generate a perfect race, a race with perfect life. Thus Christ by purchase acquires the right to become the second Man (Adam means man), the second or last Adam (1 Cor. 15: 45-47), and thus the right to father unto perfect life those who by the first Adam were fathered unto an imperfect and dying life. While Jesus becomes in faith-justification the reckoned Father of the humanity of the faith class in this life, in the next Age He will actually give perfect life, with the right to life and its pertinent life-rights, to all who will accept Him as their Father, i.e., to all who through obedience, faith, love and reverence toward Him are willing to become and remain His children. And to such children He will in the regeneration (Matt. 19: 28) give what Adam failed to give his children,



perfect everlasting life; and because He will give perfect everlasting life to His children, He is called the Everlasting Father (Is. 9: 6); and because He will do it through the ransom merit, and thus acquire the office toward them that Adam by sin and the curse forfeited, He in contrast with the first Adam is called the second Adam (Adam means man, 1 Cor. 15: 47) and the last Adam (1 Cor. 15: 45), the last because there are only two Adams, and He is the second of these. Thus by His office of Father in the next Age He will cure the evil of mankind's getting through sin and the curse an imperfect, dying life, eventuating in death. His fathering these includes His recovering from the tomb those of them who are there (John 5: 28, 29). Here it may be added that as Eve was associated with Adam in his sin and the curse, and cooperated with him in bringing the race into a dying life, so the Church, which is Scripturally set forth as the antitype of Eve (Eph. 5: 22-32; 2 Cor. 11: 2, 3) is associated with Christ in righteous sacrifice for the world, and will in the Millennium be associated with Christ as His Bride and as the Mother of His children (Rom. 8: 17; 2 Tim. 2: 10-12; Rev. 19: 7-9; 21: 9; Is. 66: 10-14), and thus will as Mother cooperate with Him in regenerating the race in righteousness and life.


Another evil that the unbelief class has received through sin and the curse is that it has gotten in the condition of the curse no perfect law and no perfect law-giver. This evil will be cured by Christ's office as Law-Giver in the Millennium. Adam and Eve had the perfect law written in their hearts and minds (Gen. 1: 26, 27); but that law they violated by sin, and thus broke their covenant with God implied in that law written in their hearts and minds (Hos. 6: 7, A.R.V.). It is true that Israel was given a perfect law; but we must remember that it was given to them as members of the faith class, and not as members of the unbelief class. Specially gifted members of the unbelief class have in religion, state, family, society, business and



labor sought to give laws regulating the conduct of the subjects of these various departments of the order of affairs among men; but none of these have been able to lay down perfect laws; nor were any of them perfect law-givers. In the religious domain Confucius, Buddha, Zoroaster, Mohammed, etc., failed to be perfect law-givers and failed to give perfect laws. In the domain of the state the Lycurguses, Solons, Caesars, Justinians and Napoleons neither gave perfect laws, nor were they perfect law-givers. Neither have there ever been perfect laws given by fallen man, nor have perfect law-givers existed for the domains of the home, society, business and labor. Search the histories of legislation on these subjects, and imperfection is found written all over every such law and every such law-giver. Hence the proposition is true that none of the unbelief class has ever been given perfect laws for the regulation of human conduct, nor has anyone of them ever been a perfect law-giver. And since imperfection is written all over all attempts in this sphere in the efforts of the unbelief class for over 6,000 years, the inference is a fair one that the unbelief class is incapable of producing a perfect law-giver and perfect laws regulating man's conduct in its varied relations.


But the Millennial Christ is set forth as a perfect Law-Giver, whose perfect laws will be found fully adequate to regulate human conduct perfectly, and that under conditions gradually approaching and finally reaching perfection (Is. 2: 3; 33: 20-24; 42: 4, 21; Mic. 4: 2; Mal. 2: 6, 7). This perfect Law-Giver will, in harmony with proper principles, temper His laws to human weakness and ability (Is. 42: 1-4); and as that ability increases His laws will be made more strict, more detailed and more embracing, always making allowance for human weakness, but always increasing human ability, until that ability is perfect, when the law will be adapted to the full ability of perfect men, no allowance thereafter being made for imperfection. Certainly, a Law-Giver whose laws are made as flexible



as human weakness and ability require, and by the application of suitable laws is continually increasing human ability until He has made it perfect, is a perfect Law-Giver. And in that perfection no human relation will be overlooked, no human thought, motive, word or act will be incapable of regulation by that Law-Giver's laws, and no human need will be left disregarded or unregulated by that Law-Giver's laws. And in these activities as Law-Giver, Jesus will cure the evil of the unbelief class' having no perfect law-giver.


We will consider another evil that sin and the curse have brought on the race for which an office of Christ will provide the cure. Sin and the curse have disrupted peace of heart and mind in the unbelief class and have filled it with much worry, and have made much discord between God and man, man and man, class and class and nation and nation. Peace of heart and mind certainly has been taken from the unbelief class; and instead have come perplexity of mind and anxiety of heart (Is. 57: 20, 21; 59: 8). Sin and the curse have disrupted peace between God and the unbelief class (Ps. 5: 5, 6; 7: 11; 58: 3; Prov. 15: 9; Is. 1: 4; 59: 2, 8; Rom. 9: 13; 1 Cor. 10: 5). This lack of peace and the presence of discord are very noticeable between man and man in the competitions of the business world, in the members of most families, in partisan politics, in industry, in internationality and in sectarianism (Gen. 45: 24; Ps. 120: 6, 7; Prov. 17: 1, 14; Matt. 10: 21, 34-36; Acts 7: 26, 27; 17: 7, 8). In its worst social form it partakes of the nature of riots, revolutions and wars (Acts 19: 28-40; 21: 27-31; 1 Kings 12: 16-19; Matt. 24: 6-8). Thus peace of heart and mind and social peace have been disrupted by sin and the curse. These forms of the lack of peace and the presence of discord Jesus as the Prince of Peace will cure (Is. 9: 6, 7; 46: 9; Ps. 72: 1-3, 7; Is. 2: 3, 4; 11: 6-10; 32: 15; 53: 10-12; Zech. 9: 10; Jer. 31: 34; Mic. 4: 4; Luke 2: 14). He will, by His merit applied for the unbelief class, make God at peace with them;



and by His working repentance, faith, consecration and restitution in them He will make them have peace toward God. Filling the hearts of the people with love to the neighbor as to self, He will put away strife from man to man, and make them dwell in peace with one another. Breaking up all mankind's evil business relations, political parties, social disorders, industrial disputes and national and international strife, He will fill all human relations with peace. His reign will promote an all-sided and universal peace; for He is the Prince of Peace, who will not only produce glory to God in the highest, but also peace on earth, good will toward men, and thus will undo the evil effects of sin and the curse in the form of dispositional unrest and a lack of peace and the presence of discord between God and man, man and man, party and party, sect and sect and nation and nation.


A final exclusive unbelief-class evil wrought by sin and the curse is man's inability to rule himself in his varied relations, an evil that will be cured by Christ in His office as King. Certainly, man is unable to rule himself in his varied relations. The fact that he sins so much against God, in so many different forms of iniquity, proves that he is unable to rule himself in his relations toward God. The fact that he sins so much against his neighbor in all the varied spheres of social organization, in his life-rights, sex rights, property rights and reputation rights, certainly proves that he is not able to rule himself in his relations to his fellows. The fact that he sins so much, and does so many evils against himself in physical, mental, moral and religious respects in his relations to himself proves that he cannot rule himself. And the fact that he suffers so much from animate and inanimate nature, as well as inflicts much evil upon the animal creation, also proves that he cannot rule his originally-given dominion over earth, its laws, forces and animate creatures. The unbelief class is, from the standpoint of this form of evils brought to him by sin and the curse, in great need of