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

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Justice for Adam and the race in his loins, i.e., fully pay the debt into which Adam, in forfeiting for himself and his race his right to life and its life-rights by sin, involved himself and his race. In vs. 5-10 the Apostle tells how the antitypical Bullock—Jesus' humanity—and the antitypical Goat—the Church's humanity—set aside the typical ones and are offered in their stead. These two sacrifices accomplish what the bulls and goats could not do—"take away sins." V. 5 tells of the Christ's (Head and Body) stepping forth officially among men ("entered the world"), i.e., at Jordan and Pentecost, telling by His actions that God no longer desired the typical sacrifices, which He did desire until the antitypes should set in. Then the Christ sets forth the antitypes of the no longer desired bullock and goat with their accompanying offerings, in the words, "a body [in the largest sense of that word including the Head, Jesus, as well as the other members, the Church] hast Thou prepared Me," i.e., Jesus' humanity and the humanity of the Church. V. 6 shows that the typical bullock and goat with their accompanying burnt offerings gave God no pleasure—did not satisfy His justice for sin; at best they only typically, but not really, satisfied His Justice; hence the statement of v. 5 to the effect that Jehovah did not desire them further, even in their typical use, which He formerly desired— "Thou wouldest not."

 

The Christ by His acts says what is stated of Him in v. 7: that He has come to do the Father's will, even as was written of Him. The will of God is, by the Christ's sacrifice, the merit for this lodging in Jesus' sacrifice alone, to save all men from the Adamic sentence and lead them into an exact understanding of the Truth, to the end that they might gain the right to life with its accompanying life-rights, which Jesus' merit alone furnishes, apart from any merit that there may be in the Church's sacrifice (1 Tim. 2: 4-6; Rom. 5: 18, 19). Vs. 8 and 9 show that the typical set of sacrifices in their inability to be really desirable and satisfactory to Divine Justice are designedly set aside

 

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to put in their place the second set of sacrifices, the antitypical set—the humanity of Jesus and the Church. V. 10 clinches the point that the Church shares in the second set of sacrifices: "By the which will [the will to do God's will, which both the Head and Body will—the larger Body] we have been sanctified [not justified; for we get justification by faith, and not by willing to do God's will. Willing to do God's will is consecration, and it is by the act of consecrating that we begin to be sanctified ("have been sanctified"), even as our sanctification progresses as the carrying out of our consecration progresses, and even as it is completed as our consecration is completely carried out] through the offering up of the Body [the Church which is His Body] of Jesus Christ once for all [as the Head is offered up but once, so the Body also is offered up but once.]" This passage—Heb. 10: 1-10—nicely takes its place beside Heb. 7: 26, 27; 10: 19; and 13: 10-16, as a testimony to the World's High Priest as distinct from the Church's High Priest. This destroys the theory that we are refuting, now accepted by the majority and tolerated by the rest of the P.B.I.

 

St. Peter gives us the Priest Body figure in 1 Pet. 2: 5, 9. With the light of Heb. 7: 26, 27; 13: 10-16 and 10: 1-10, 19, shining on 1 Pet. 2: 5, 9, we see that he uses the priest figure, which from his literal statements already explained proves that he held the thought of the World's High Priest as being the Head and Body, even as in the immediate connection he shows that Jesus, the chief cornerstone, and the Church, the other stones, are the living stones of God's temple, a figure that St. Paul elaborates with more detail in Eph. 2: 19-22, applying it to those whom he calls the Head and Body (Eph. 1: 22, 23). "Ye are a holy Priesthood [being the Body of the World's High Priest] to offer up sacrifices acceptable unto God by Jesus Christ" (Heb. 13: 16, 17). "Ye are a royal [Melchizedek] Priesthood" (Heb. 7: 26, 27). St. John in Rev. 1: 5; 5: 10; 20: 4-6 gives the testimony

 

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to the effect that the Church consists of individual Priests, first sacrificing, later blessing—the holy and royal Priesthood of St. Peter, though considered from an individual standpoint, whereas Hebrews and St. Peter view these Priests as members of the Body. Both viewpoints are true, but bring various phases of the subject to our attention.

 

Do we find the Priesthood in other epistles? We answer, Yes. It is certainly implied in the temple figure of Eph. 2: 20-22, as St. Peter directly connects the temple and priesthood figure in 1 Pet. 2: 4-8. It is directly alluded to in Eph. 5: 2, where Christ is said to be a sweet smelling savor of us. This is a reference to the incense that He, the Head, offered in His sacrifice for us, the Body. Furthermore, Phil. 4: 18 shows that the Body offers incense, which proves that they are of the Priesthood. Thus Eph. 5: 2 and Phil. 4: 18 prove their priesthood in Head and Body. In 2 Cor. 2: 14-16 St. Paul says of the elect, in their capacity of serving the Truth amid trouble, that they are a sweet savor of Christ to God. The priest, offering incense at the golden altar and causing the perfume to ascend to God, types the Christ serving the Truth amid fiery trials and manifesting to God amid such service and trial the glorious graces of the Spirit, especially faith, hope, self-control, patience, piety, brotherly love and charity. These constitute the sweet savor of Christ that, first, the Head in connection with His sacrifice offered, and that, second, the Head and Body in connection with the sacrifice of the Body offer unto God. Yea, the Father delights in this as something sweet and precious to Him. The same thing—the incense connected with the second sacrifice—is referred to in Rev. 8: 3-5. The Angel here is the Christ, Head and Body. That this is the incense connected with the sacrifice of the antitypical Goat is manifest from two things: (1) The sacrifice of the Head had long before been completed; and (2) the incense was offered for the prayers of all saints, i.e., our graces of the Spirit exercised amid fiery trials are so many

 

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prayers (as they give power to our prayers) appealing to God for the supply of our and others' needs. The thought here is similar to that of the Spirit—our holy dispositions, consisting largely of these graces—making intercession for saints (Rom. 8: 26) amid many troubles—fiery trials. Thus the incense allusions in the Bible prove the Church to be a Sin-offering.

 

Another line of figures proves the same thought—the two symbolic institutions of the Gospel Age: (1) Water Baptism, as a symbol of the death and resurrection baptism, the one real baptism, and (2) the Lord's Supper. In immersion the burial of the body in the water represents the death part of the real baptism, and the raising of the body out of the water represents the resurrection part of the real baptism. Jesus' language to John to the effect that going under the water and coming out of the water would be a fulfilment of all righteousness, proves that the water baptism was only a symbol; for it is only by the real baptism that He actually fulfilled all righteousness: His death satisfying the righteous demand of the Law for mankind's death, and His rising unto perfection of the Divine character through His 3½ years of perfect obedience to the law of duty and disinterested love, satisfying its demands as to His keeping its every command and suggestion. 1 Cor. 10: 16, 17 proves that the bread also represents the humanity of the Church and the cup the death of the Church with our Lord. And this is just what Luke 22: 20, when rightly translated, teaches (see Chap. VII of Vol. VI, where Luke 22: 20 is detailedly explained). Thus the symbolic institutions of the Gospel Age teach the Church's participation in the Sin-offering. This has devastating effects on the theory under review.

 

Just one more figure that involves the Sin-offering idea—that of Jesus as the Second or Last Adam, and as such the Second or Last Father of the race, and the Church as the Second Eve, and as such the Second or Last Mother of the race (Rom. 5: 14; 1 Cor. 15: 45, 47; Eph. 5: 31, 32; 2 Cor. 11: 2, 3). Had Adam

 

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not sinned he would have transmitted to his children the right to life and its accompanying life-rights, which where his in his sinless state. And had he and Eve not sinned she would have received this right to life with its pertinent life-rights and connected them with embryos, which she would have nourished until they were ready for birth, and thus their children would have been born with the right to life and its accompanying life-rights. Jesus, taking Adam's place, did not forfeit, but sacrificed, in loyalty to God, His human right to life and its pertinent life-rights, and thus in His resurrection acquired the right to be the last or Second Adam, the offerer of the right to life and its life-rights to the race on condition of obedience. Be it noted that these rights were those of the human Jesus. The merit that will give life is the right to life and its life-rights and is Jesus' alone—only a father gives life, a mother simply receives and nourishes it unto birth. It will be noted that we have repeatedly set forth the thought that it is Jesus' merit alone that counts in the Sin-offering imputation now and in the Sin-offering application later—in the Millennium. The Church's Sin-offering, whatever merit it may have, does not count in the merit of the Sin-offering before God. This figure of the father and mother—the Second Adam and the Second Eve—shows why this is so. Our Lord alone will give the obedient of the world life. He is the Life-giver, Savior. The Church does not give the world life. But this She will do as the Second Eve—She will receive this life from the Second Adam and will nourish into fitness for everlasting life all who obey, and thus will become the mother of all the living, as Jesus, the Second Adam, will become the Father of all the living, having given them His human right to life and its life-rights. These facts imply the two Sin-offerings, the merit of which is in our Lord alone. Here we have the Bridegroom and the Bride figure, in giving and ministering the right to life and its life-rights.

 

But while incidental to the discussion of the Sin-offerings,

 

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whose Divine philosophy it is not necessary here further to explain, we have brought out various points refutative of the view of the 1908-1911 sifters as accepted or tolerated by the P.B.I.

 

In the Millennium the Priesthood work of blessing will be done; and none of it will be done in the Age following. Therefore there will be no sacrificial merit left over to use after the Millennium is ended; and as Divine Justice will not permit reconciliation except on the basis of an atoning—a reconciling—sacrifice (Heb. 2: 17; 2 Cor. 5: 18-21 [made Him sin, should be rendered, made Him a Sin-offering]; Rom. 5: 6-11), there will be no atoning Priest with an atoning merit to minister reconciliation after the Millennium; for the correlative of the priest's sacrifice is reconciliation—atonement—at-one-ment. Where there is sin there must be a priestly sacrifice for sin, to reconcile God to the sinner (Heb. 9: 22; 2: 17; 2 Cor. 5: 18-21; Rom. 5: 6-11), and a priestly work for the sinner to reconcile him to God, reconciliation requiring that both sides be satisfied with one another. But the Sin-offering applying only during the Priest's ministry, and His ministry ending with the Millennium, there will be no priestly work (reconciliation of both sides at variance with one another is the very nature of the priest's work), no reconciliation, after the Millennium. During the Millennium all—the non-elect dead and the then living—will be given the one and only opportunity of gaining everlasting life from Christ's right to life and its pertinent life-rights, offered to all on condition of obedience. Those who rightly use this opportunity will be granted life by the Second Adam and will be nourished unto its complete obtaining by the Second Eve; and those who make shipwreck of that opportunity will be eternally blotted out of existence, even as those who, given now the opportunity of the elective salvation, make utter shipwreck of it, perish forever. Having exhausted their share in Christ's merit, there remaineth no more a sacrifice for sin (Heb. 10: 26-31). Just so, those who do the same thing with their Millennial

 

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opportunity exhaust their share in Christ's merit, and there remaineth for them no more a sacrifice for sin; for Christ and the Church will die no more, and thus there will be no more a Sin-offering available; after the High Priest for the world ceases to function which will be at the end of the Millennium. Hence there is to be no reconciliation in a post-Millennial Age.

 

It is the Mediator, Christ, the Head, and the Church, the Body, who makes the two Sin-offerings. The two Sin-offerings are thus shown in connection with the Mediator picture. This is especially taught in Heb. 9: 13-23. The Mediator of the New Covenant is but one of the phases of the mystery. This Mediator is not a single individual, Jesus, as many so gratuitously assume, but a company—Jesus, the Head, and as such the dominating part of the Mediator, and the Church, the Body. Many Scriptures give us this thought, more particularly Heb. 9: 13-23. Its Diaglott rendering is much better than that of the A. V., for which reason we will base our comments largely on it. In v. 13 we meet the expression, "bulls and goats," corresponding to the bullock and goat of Israel's atonement day service, and typing severally the same things—the bulls, the humanity of Jesus, the goats, that of the Church, laid down in sacrifice, as we have seen from Heb. 7: 26, 27; 13: 10-16; 10: 1-10, 19, etc. The reason why a number of bulls and goats were used at the sealing of the Law Covenant was that all the people had to be sprinkled, and the blood of one bull and goat would not have sufficed to sprinkle about 2,000,000 people (v. 19). Had the blood of one bull and one goat been enough for the purpose at hand, only one of each would have been used. In v. 14 the antitype of Moses, who through the young men, the firstborns (Ex. 24: 5-8), slew the bulls and goats, is shown to be the Christ, the slayer of the better sacrifices (plural, v. 23). The blood of the [emphatic] Christ does the antitypical cleansing. He is actually

 

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spotless in the Head and reckonedly so in the Body; and by the Holy Spirit of sonship made the offering at Jordan in the Head and at Pentecost in the Body members, who represented the whole Body throughout the Age in that one act of offering. The blood of the Christ's Head cleanses our consciences from the condemnation of sin; and the blood of the Christ Body (since we, like our Lord, are perfected by suffering, Heb. 2: 10; 1 Pet. 5: 10) cleanses our consciences from the power of sin so that we can be meet for God's service. In v. 15 St. Paul points out what the death [blood] of the Christ, who is Head and Body, makes Him the Mediator of the New Covenant. This demonstrates that the Mediator is a multitudinous one, consisting of the mystery class, with Jesus the dominant, and therefore the representative member, of it; for which reason He, as the representative of the whole Mediator (the dominant part thus standing for the whole), is sometimes spoken of as the Mediator of the Covenant (Heb. 12: 24; 1 Tim. 2: 5). This Mediator—the Head and Body—is such, that His death (the merit being that of Jesus alone) canceling the sins committed under the first covenant, i.e., those of the Jews, these Jews, having had the unchangeable call to the earthly favor (Rom. 11: 29), might receive the promise given them—the land of Canaan as an eternal (not simply age-lasting) inheritance.

 

St. Paul gives some general remarks in vs. 15 and 16 on validating God's mediated covenants, on which we now comment: We have above given part of our proof that Jesus and the Church, as the Mediator of the New Covenant, during the entire Gospel Age, have been working on its seal. Jesus actually provides it by the sacrifice unto death of His right to life and its attendant life-rights, which, embargoed by imputation on behalf of the Church to fit her for sacrificing acceptably to God (1 Pet. 2: 5; Heb. 13: 15, 16), cannot be freed from this embargo to seal the New Covenant until the Church has completed its sacrifice, made acceptable by Christ's embargoed merit. Hence the

 

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New Covenant cannot be in operation during the Gospel Age, since the sacrifices that constitute its seal are not yet complete. This is St. Paul's argument in Heb. 9: 16, 17, which is well translated in the Diaglott as follows: "For where a covenant exists, the death of that which ratified it is necessary to be produced; because a covenant is firm over dead victims [plural, victims, not singular, victim], since it is never valid [and thus capable of proper functioning] when that which ratifies it is alive." In this passage the Apostle is laying down the general principle that prevails for the ratification and the consequent valid operation of blood-sealed covenants in God's plan. What precedes the ratification of a blood covenant is the death of the ratifier. Before the ratifier's death a blood-sealed covenant, the Apostle argues, is never valid, and becomes valid only after the ratifier's death. We have already given in part our proof that the ratifier—Mediator—of the New Covenant is the Christ, Head and Body. Therefore as long as any member of the Christ is alive the New Covenant cannot operate—for the Ratifier is thus not entirely dead. Hence, the Christ class not yet being entirely dead, the New Covenant does not yet operate. Notice that this passage speaks of blood-sealed covenants only. It does not describe a word-sealed covenant, like the one the Lord made with Noah, never again to destroy society by a flood (Gen. 9: 8-17, Is. 54: 9), nor a word-and-oath-sealed covenant, like the Sarah Covenant (Gen. 22: 16-18; Heb. 6: 16-20); but it speaks of God's blood-sealed covenants and says that they are firm, validly operative, over dead victims (plural, not a dead victim, singular). Hence in God's order blood-sealed covenants are ratified by a plurality of sacrifices. There are only two blood-sealed covenants between God and human beings: the Old Covenant between God and Israel, mediated by Moses through the blood of bulls and goats—a plurality of sacrifices, which represented Moses himself as dead in a sense, even as

 

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the atonement day bullock and goat stood for Aaron and represented him as dead in a sense—and the New Covenant, ratified by the death of the Christ, Head and Body, its Mediator. Since God's blood-sealed covenants are ratified—made valid, firm—over dead victims, the new Covenant must be ratified—made valid, firm—over dead victims.

 

These victims are Jesus as a human being and the Church as human beings. The Apostle, vs. 18-22, proceeds to prove that the Old Covenant was ratified, and all its adjuncts were made valid for their purpose by the blood of a plurality of sacrifices—bulls and goats, and then in v. 23 he proves that the things in the kingdom of heaven here called heaven—its covenant, its justice, its people, its tabernacle, its vessels, are all made validly operative by the death of better sacrifices—plural, since the humanity of the Head and the humanity of the Body are these better sacrifices—for covenant purposes. Therefore Heb. 9: 13-23 over-whelmingly proves that the New Covenant has not yet begun to operate; because its entire Mediator in His humanity is not yet dead.

 

The 1908-1911 sifters are mistaken when they teach that the New Covenant was ratified at Cavalry. Its surety was there completed (Heb. 7: 22), for Jesus' death guarantees the New Covenant as coming; but it awaits the death of its entire Ratifier before it can be sealed, since it is sealed by the death of its Ratifier (Heb. 9: 16, 17). The fact that Jesus is in Heb. 7: 22 called the surety of the better than the Old Covenant—the New Covenant—proves that it does not yet operate; for surety is furnished and made to prevail until some future thing sets in, which is guaranteed by the surety as coming by and by. Therefore Heb. 7: 22 proves that at the time of the writing of the Epistle to the Hebrews, written 64 A. D., several years after St. Paul's release from his first Roman imprisonment, the New Covenant was not yet in existence, but was at that time to be a future thing;

 

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for incontrovertibly surety is given not for a past or present thing, but for a future thing. Hence the New Covenant did not begin to operate at Pentecost. On the contrary, the Body of the ratifying Mediator of the New Covenant began at Pentecost to be offered up, and this Body's offering up has ever since been continuing, having now progressed so far as to reach the feet of the Christ (Is. 52: 7)—the last members of the Christ class, whose humanity is now on the altar being offered up spotless to God under our Head.

 

St. Paul proceeds to explain, type and antitype, the sealing of the blood-mediated covenants, of which there are two and only two in God's plan. The sprinkling of the book of the Law by the blood of bulls and goats (v. 19) types the satisfaction of Divine Justice by the death of the antitypical Bullock and Goat. That book is a copy, type (v. 23), of the thing in the Kingdom of Heaven which is Divine Justice. That sprinkling will be done instantly and will instantly seal the covenant Godward. The sprinkling of the people (v. 19) is a copy of the sealing of the New Covenant to the people in the earthly phase of the Kingdom of Heaven, and it will take 1,000 years to complete, i.e., it will take the 1,000 years of the Millennium to give the people—Israel primarily and the Gentiles who join Israel under the New Covenant, a privilege that will be open to all the non-elect dead and living then—the right to life and its life-rights, Jesus' and the Church's legacy to Israel and the Gentiles under the New Covenant. The tabernacle in its court feature was sprinkled, typing that the Ancient and Youthful Worthies would in the kingdom be cleansed by the same Mediator's blood in the sealed New Covenant. The cleansing of the vessels types cleansing any doctrinal, corrective, refutative, and ethical teaching that may by the Ancient and Youthful Worthies be in any way contaminated by error during the kingdom. Note, please, how the Apostle, after speaking of the cleansing of the copies, the types, i.e., the book, people, tabernacle and vessels, tells us that

 

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their antitypes—God's Justice, Millennial Israel and the Gentiles joining themselves to Israel, the Ancient and Youthful Worthies and their teachings—will be cleansed by better sacrifices [plural] than the bulls and goats. Jesus' personal sacrifice was but one, and the Church's sacrifice is but one; but together they are two, and therefore their separate sacrifices are designated by the plural term, sacrifices. Therefore, Heb. 9: 13-23 proves that (1) the Mediator of the New Covenant is a multitudinous one— Jesus, the Head, and the Church, His Body, and (2) there are two sacrifices, not one only, that seal the New Covenant. This fact destroys the theory under review, because the Covenant is thus shown in its Mediator to involve the Body as distinct from the Bride figure—a thing that the theory under review accepts.

 

Deut. 18: 15-18 shows the Prophet like unto Moses—the Mediator—to be a multitudinous one. This we see taught in the words, "A prophet from the midst of thee of thy brethren," i.e., a prophet consisting of brethren gathered out from among God's nominal people of Fleshly and Spiritual Israel's. St. Peter (Acts 3: 19-25) was the first of the Apostles to catch even a partial understanding of this multitudinous Prophet; for it was not until St. Paul's ministry that this Prophet was fully understood as being the Christ, Head and Body, the hidden mystery now made manifest to the saints (Col. 1: 26, 27). A comparison of Is. 49: 7, 8 with 2 Cor. 6: 1, 2 proves the same thing; for the one (Head and Body) who, in Is. 49: 7, 8, it is said, will be given for (in the interests of, i.e., to seal) a covenant of the people, is in 2 Cor. 6: 1, 2 by Divine inspiration shown to include the Church, called, in this the time accepted, for sacrifice unto the great salvation (Heb. 2: 3). The Messenger of the Covenant (Mal. 3: 1) likewise is the Head and Body, who in their Second Advent will come to seal the Covenant. This passage also applies to Christ—the Head and Body—coming to mankind in His First Advent, and

 

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that because He thus types the coming of this larger Mediator in the Second Advent, even as John the Baptist typed the Church in the flesh in the end of this Age, preparing the way for the larger Christ. 2 Cor. 3: 6 calls us servants—those who advance or further the thing at hand— of the New Covenant. We serve, advance, the Covenant, especially in three ways now: (1) by laying down our lives for its seal; (2) by developing characters that will fit us to administer its provisions when they will operate; and (3) by helping our brethren to do the same two things. Hence this passage implies the multitudinous membership of the Mediator, as Head and Body. Our sharing with our Lord in drinking the cup of death makes it by His merit the seal of the New Covenant (Luke 22: 20). Jesus is the surety of a better covenant (Heb. 7: 22) than the Old Law Covenant, because His merit makes the death of His Body the seal of that Covenant. Hence His suretying it proves our participation in its Mediator. To surety something implies that it will operate later on—in the future, and not now. The allusion (Heb. 8: 3) to the High Priest who offers gifts and sacrifices, proves that from v. 3 on the Head and Body are meant. Hence v. 6 refers to the Mediator as Head and Body, not simply to the Head. The New Covenant is legalized— not established—on better promises. What are they? The oath-bound promises to the Christ, Head and Body (Gen. 22: 17, 18; Gal. 3: 16, 29); for these promises arouse them to such sacrificing zeal as enables them as New Creatures to lay down their humanity unto death as the seal of the New Covenant. This seal, so wrought, legalizes the New Covenant. Thus our examination of the Mediator figure proves that the Church is a part of the World's Mediator, and as such lays down a sin-offering under Her Head. The Head and Body figure is here set forth and destroys the distinction necessary to the theory under examination, that of the 1908-1911 sifters, whose views are accepted by the majority and tolerated by the rest of the P.B.I.

 

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We congratulate the former adherents, who, loyal to our Pastor's teachings on the Sin-offerings, Mediator and Covenants, have left the P.B.I. after it in its majority fell away from the pertinent truths; and we deplore the stand of the unfaithful P.B.I. on this matter. This stand is a proof that the New Creatures in the P.B.I. who endorse or tolerate these errors are crown-losers. "From such turn away"!

 

Our review of the antitypical Gershonites in both of their main branches while in their unclean Levitical condition is now completed. Theirs is a sorry story. As typed by the Gershonites, the descendants of Levi's firstborn son, Gershon, they might have become the chief of the three groups of the Levites; but as because of unfitness the typical Gershonites failed to keep the chief place among the Levites, and had to yield that place, to which, other things being equal, they had the prior right, to the Kohathites; so the antitypical Gershonites, because of the greater guilt of their revolutionisms than those of other Levites, failed to keep their place, to which, other things being equal, they had the prior right, and had to yield that place to the antitypical Kohathites. Yea, they have had to sink into a position about the Epiphany Tabernacle lower even than that of the antitypical Merarites. While the Scriptures chastise the evils of the leader of the antitypical Merarites more than those of the leaders of the antitypical Gershonites, the latter are more disapproved in the Scriptural types than the former, which accounts for their lower position about the Epiphany Tabernacle than the formers'. However, we rejoice to know that there is a silver lining to the dark cloud: These will shortly begin to cleanse themselves, and then the Lord will give them the ministry of evangelists, missionaries and preachers of the truths of Studies, Vol. I to the new Camp that will be begun when the Levites will come to their senses. We rejoice in this and hail it with eager expectation.