This page will be set up shortly to display important and fundamental principles of SAVING TRUTH.
DEFINING WORDS AND MEANINGS.
Physical. The word is an adjective; i.e., it describes something (the noun). In regard to our nature it describes the actual composition of the body’ its corporeal, or material condition. The things that affect the body are described as a “physical” status. The physical laws of nature are those laws that maintain the universe, and our condition in the form it is, and which govern all our activities and applications.
Physical Change. A change in the size or form of a substance, without any alteration in the composition of its molecules, or without its producing or becoming a new substance. Thus boiling water becomes steam (a gas), but when steam is condensed it reverts to water. When Adam transgressed, he brought into being the “law of sin” (Rom. 7), and while this was a physical change through the introduction of a law, it did not change the physical elements of his body. Thus, when the stove becomes hot, it has been physically changed by heat, but the stove remains the same.
Nature. The condition of being, whether in a mental or physical identity. Thus it must be placed into a context, the subject of the matter. “Human nature” is the essential qualities of human existence. For example, Heb. 2:14-16 defines nature as “flesh and blood,” relating it to the physical body. Bro. Thomas defines nature as “flesh and blood” (see The Christadelphian, 1873, p. 501 in an article entitled Aaron and Christ, based on Heb. 2:14-16. See also Rom. 2:14, 27, 1Cor. 15:44, 46; Gal. 2:15). The sin-nature came about by the introduction of the “law of sin” which is a condition that causes us to inevitably bend towards sin. This condition requires redemption, which is available as the result of a sacrificial shedding of blood as demonstrated in the Lord’s redemption (Heb. 9:12; 13:20). By this means the natural “flesh and blood” body will be redeemed and changed to spirit-nature through the sacrifice and resurrection of Christ (Heb. 9:23-24).
Flesh. This relates to both a physical material (as in flesh and bones; cp. Gen. 2:23), or to the workings of sin’s flesh (ie., the thinking of the flesh; cp. Rom. 8:12-13). The context determines the application to either one or the other. Paul describes the individual person (the “me” of Rom. 7:18) as “flesh.” Thus it relates to the natural man, the flesh and blood body that requires redemption (Rom. 8:23).
Sin. There are two principal acceptations of the word, used to describe cause and effect, and both inevitably and absolutely connected. The cause was firstly transgression against God’s Law occasioned in the disobedience of Adam (1Cor. 15:34). The second use of the word describes a physical condition of mankind which resulted from the original transgression of Adam: they are born with ungodly propensities, being the “physical law” in their members which results in transgression (Rom. 5:12, 21). In Adam’s posterity the cause is found in our ungodly physical propensities; the effect is seen in actual transgression. The first is our misfortune; the second is our crime. All that is not “of God” is sin (1Jn. 2:16).
Sin’s flesh. Describing the condition of our nature, which was caused by Adamic transgression and received hereditarily by all his posterity. Flesh became the “property” of sin in Eden, and its dominion is the reason for our conflict (e.g., Rom. 7). Adam’s flesh and blood body (a dust-created body) was not changed as a result of his transgression; however the divine sentence of death (the “dominion of death”) was imposed which brought his mortality into effect. Thus the effect of God’s sentence was not so much a change of nature as the withholding of the change of nature to immortality. Bro. Thomas defines sin’s flesh as “this body with all its constituents and laws” (Eureka, vol. 1, p. 248). The body was created with its constituent members, which were controlled by “laws.” But these laws were not designed to give the body “interminable existence.” They were designed to control the activities of the body-members. After creation, the human pair were subjected to Elohistic education, so that the brain’s function of commencing the activities of these laws was in an obedient direction. But when they mentally embraced serpent reasoning, the brain then misdirected the laws into an inordinate and forbidden direction, and transgression was committed by the members of their bodies which were controlled by those laws. This is the physical defilement which all of Adam’s posterity inherited. At death, the laws in the body cease to function, and the members of the body are unable to move.
Law of sin and death. A hereditary physical condition in which the presence of sin-biased propensities are found, and the ultimate effect of mortality is experienced. This “law,” described as the “sentence” on Adam, was the result of his transgression and became thereby fixed in his members. The “Law of Sin” is only found in mankind; the “Law of Mortality” relates to all living creatures, and brings all creation to the dust. The “law of sin in the members” is the diabolos, because it is that which causes a person to “step over the line” of divine law and instruction. In death, this law has no further effect, as the propensities (the “constituents and laws” = Eureka, vol. 1, p. 248) are unable to operate in any way. In the case of the Lord Jesus, this law (diabolos) was annulled in the sense that it was never again to be allowed to function in the body of one who had overcome its influence, and submitted to the divine procedure required for its destruction (Rom. 2:14).
Corruptibility. A physical condition relating to the deterioration of the body, and particularly when death has occurred. A body can be dead, but not corrupting (see Psa. 16:10; 49:9; Acts 13:36-37). Bro. Doctor Thomas states: “Corruption — the returning of a lifeless earthy body to its primeval dust.” (Catechesis).
Mortality. A description of the life, and thus indicating being subject to death. Its opposite, “immortality” is a life that is continuous, based upon the nature of the Father (1Tim. 6:16). Thus mortality is a condition of terminable life (see Job 4:17; Rom. 6:12). Bro. Doctor Thomas explains the term as “an earthy body in living action, or life manifested through an earthy body, and therefore from constitution of the body, terminable life” and “Death is the cessation of the life of an earthy body.” (Catechesis).
Diabolos. Describes the ungodly propensities (the “law of the members”, BASF, #5) found in every fibre of the flesh which draw a person away from the divine will. Paul’s description in Heb. 2:14 is that the diabolos “has the power of death.” The “wages of [the] sin is death” (Rom. 6:23), and “the body of sin” (Rom. 6:6) which was developed as the result of Adam’s transgression. Diabolos therefore equates with sin. Yahweh has demonstrated how He will destroy this power in the way in which He dealt with it in the flesh of His Son (Rom. 8:3), by the sacrificial death of the Lord, and in the redemption of his body. In like manner He will similarly deal with the diabolos in His people (Rom. 8:3). The diabolos is a physical condition which remains within the person until released from its power by death (Rom. 7:1; Heb. 2:14).
Sin in the flesh. Describes the physical defilement that God condemned in the Lord’s sacrifice, and destroyed in his change to Spirit-nature. While the word “sin” is a synonym for the flesh, sin in the flesh is physically activated by, and controlled by, the “law of the sin” — that is, the law that belongs to the sin (Rom.7).
Defilement. The condition of either mind or body; the first through transgression; the second through birth. Defilement needs removing, that the person might be whole morally and physically — the first is achieved by forgiveness; the second by redemption.
Brain matter. The physical element of the body which is the “thinking part of the flesh,” in which are inscribed all the impressions which assail the person, and which receives and interprets the impulses of the body. This “brain matter,” called by Paul, “one of the members of the body,” and which is included under the influence of the “law of sin and death,” commences identically in every individual, including the Lord Jesus, but its composition is changed by the influences that are received in the circumstances of life (something like the change of data in a computer chip). So the “brain matter” contains the elements which constitute the individual character of a person.
Mind. The process of the brain, which, being exercised by its own experiences, determines the actions of the individual in thought and deed. This is the “mental” (thinking) process. Evil thoughts are generated in the mind, caused by the sin prone propensities of the flesh, and defile the person (Mark 7:22-23). The “thinking of the flesh” is the origination of thoughts which gratify the sin-nature. The “thinking of the spirit” is the origination of thoughts which honour the wisdom of Yahweh, who is spirit (Isa. 11; 50:4).
Moral. The activity of the person, based on the thinking of the brain, and influenced by the impact of flesh or the spirit Word understood. This is the “moral” (active) process. Actions manifest to others the state of the mind, whether actions of faith and truth (from the spirit-mind) or those of ignorance and wicked works (from the flesh-mind).
Carnal Mind. The thinking of the flesh activated by allowing the ungodly propensities to dictate evil thoughts. The carnal mind is at enmity against God (Rom. 8:6), and must be destroyed. Once developed, it can only be destroyed by death. The Lord Jesus never allowed evil thoughts to defile his mind, and therefore did not develop the carnal mind, which in all others is part of their moral defilement. He remained the perfect manifestation of the mind of the Spirit (Phil. 2:5).
Condemnation. The overriding principle fixed in our members that brings us under the divine sentence of mortality. The BASF clause 8 employs this term which has been defined in clause 6 as “the law of sin and death,” and in Clause 5 as a “physical law of his being”; all imposed by the divine sentence of clause 5, which resulted in our first parents becoming subject to mortality, or deathfulness; and their flesh fixed with a tendency toward sin.
Temptation. Used as the appeal to the propensities of the flesh to incite the occurrence of transgression. Used as trial, it represents an external element by which mankind is tested.
Reconciliation. The means whereby men at enmity with God might find the means to be reconciled to him. Reconciliation is the new relationship man has with God which results from Atonement in baptism (ie., by the “covering” of repented sins).
Atonement. The Hebrew word “kaphar” signifies “to cover; to cleanse; to purge” and hence relates to the divine means of removing from the pure eyes of the Father the presence of defilement or sin. God “covers” transgressions in His willingness to forgive after repentance, because the act of transgression cannot be undone. But to “cleanse” or “purge” is necessary to remove the physical uncleanness or defilement that has been inherited by all of Adam’s posterity as the result of his embracing the thinking of the serpent. The context determines which definition applies.
Atonement (or Sacrifice) for Nature. The phrase indicates that our nature, now “unclean” needs to be “cleansed,” and this is done by the blood of the everlasting covenant, as affirmed in Heb. 9:23-24, etc. It does not, of itself, have any guilt factor, as there was no guiltiness by the altar or the other elements required in divine worship, but which, all of them, required the blood of atonement (purging). See Heb. 9:12; 9:23-24. When Paul said that “your life is hid with Christ in God” (Col. 3:3), he used a Greek word krupto which means to conceal by covering, the essential meaning of the atonement.
“For.” A preposition used in regard to the benefits of sacrifice (i.e., a sacrifice for sin), the word is used to describe the benefit accruing to the offerer who finds himself affected by transgression, and by sin’s flesh. Such a sacrifice in regard to transgression achieves the benefit of forgiveness (1Jn. 2:2); in regard to sin’s flesh the benefit is achieved in the redemption of the body (Rom. 8:23). For example, if a person is put in gaol “for burglary” it is not to develop those skills, but to redeem him from his crime. The Greek ga, can be understood in the sense “because of,” so that sacrifice is considered necessary because of the presence of sin-nature, or the presence of transgressions — the result being the removal of both conditions. Christ came to remove “the sin of the world” (singular in John 1:29, hamartia; indicating the cause of sin).
Andrewism. This term is used to describe perceived beliefs of JJ Andrew. It must be understood that all that he wrote was not doctrinally erroneous. For example, his 1882 publication “The Doctrine of the Atonement” was published and endorsed by Bro. Roberts, and contains a great deal of exposition in harmony with the atonement explanations of Bro. Thomas. JJ Andrew did not deviate from the Truth until 1894, and the deviation was on the matter of resurrectional responsibility (as evidenced in the change of the BSF in clause 24). [In regard to the atonement, the resurrectional responsibility issue caused him to teach that all members of the human race are alienated from God at birth through possession of sin’s flesh with its lusts; that all are subject to divine wrath because of Adam’s transgression; that the covenant of baptism is the basis of responsibility, by which the curse of Adamic condemnation is removed, thereby allowing such to resurrection, and that those outside the baptismal covenant are not subject to resurrection and judgment. These teachings are erroneous, and are defined as:  All members of the human race are alienated from God by birth through possession of sin’s flesh with its lusts;  All are subjects of divine condemnation from birth;  Babies, including Jesus, are hereditarily subjects of God’s wrath and alienated;  Those baptised into the blood of the covenant have Adamic condemnation legally removed and thereby become entitled to resurrection;  Unbaptised persons are not subject to resurrection and judgment. The Truth is that  We suffer a misfortune, not a crime, through our birth, and alienation is a moral term employable where reconciliation is also possible;  We are alienated by ignorance and wicked works (Col. 1:21);  God’s wrath is against wickedness, of which Jesus was not subject;  Adamic condemnation, which defines our physical human condition, is only abrogated through glorification to immortality;  All those who know the will of God, whether they obey it or not, are subject to resurrection and judgment.
Metonymy: The use of the name of one thing for that of another to which it has some logical relation, as “sceptre” for “sovereignty,” or “death in the pot” for the poisonous contents. It has the connection of cause as to the effect. Thus literal flesh is called “sin,” or “sin’s flesh” because it came from transgression in the beginning, and manifests the physical condition of that defiled state. It comes from the Greek meta (after) nomy (name); thus an “after name,” resulting from what the original becomes.
Synonym: A word with the same meaning as another. Gr. syn (same) nomy (name)..
Impulses: Described “physically, as a stimulus conveyed by the nervous system, muscle fibres, etc., either exciting or limiting organic functioning.” Thus an automatic reaction to the physical needs of the body.
Abrogate: Repeal, cancel, annul, render powerless. Thus the sacrificial offering of the Lord Jesus, rendered the physical diabolos of no effect upon him (Heb. 2:14), so that his victory over death and the grave was assured. The “grave could no longer hold him,” as his perfect offering had completed his victory over the flesh.
ATONEMENT FELLOWSHIP DIFFERENCES
The Clean Flesh Position
1. The Bible devil is personal sins only, and is a moral term equivalent to the mind of the flesh. The same applies to “sin in the flesh,” which is a moral term only and is not a physical characteristic of our nature. Mortality and “proneness to sin” are physical, but they are not a part of the Bible devil. “Proneness to sin” is caused by transgression becoming a way of life by the sinner.
2. God required Jesus to be crucified only because of our personal sins. The crucifixion was not required because Christ had any relationship to physical sin; for himself crucifixion was simply an act of obedience.
3. The crucifixion was a ritual whereby sin as a principle (represented by human nature) was ritually condemned in Christ, but it did not actually exist there. Jesus was not “made sin” by being of human nature, sin’s flesh.
4. Baptism is only for the forgiveness of personal sins.
The UnAmended Position
The UnAmended hold that a man is legally condemned for being born with human nature and that this legal condemnation will hold a person in the grave forever once he dies. Therefore circumcision and baptism are necessary to remove this legal condemnation and that this is why Jesus was baptized.The only basis revealed in the Bible upon which God can raise a person from the dead to judgment is that the person be “in the covenant” through circumcision or baptism. If the unbaptized are to be raised it will have to be upon a different basis.
The Partial Atonement Position
This theory is similar to that of the “clean flesh” position inasmuch as it teaches that sin is only transgression, and that Christ’s offering was only for those of his believers, because they are sinners in action. Consequently they teach that no sacrifice, atonement, or offering is required on account of the defiled nature we bear. The diabolos, being sin in the flesh, is thus destroyed by dying and not by sacrifice. Since they teach that sacrifice is only for transgression and not for any physical defect or need of redemption, atonement does not apply to the Lord Jesus Christ, but only to others. In this way, the theory requires that the Lord Jesus did not offer for himself for the purifying of his sin’s flesh. They explain that the offering of Christ was only an action of obedience in order that others could be saved, and that Christ was only benefited as a result of his action for others.
The Whole Truth
1. The Bible devil is a personification of the physical principle in human nature which lures and incites us to sin. Since this physical characteristic of our nature inevitably produces personal sins in every human except Christ, it is termed “sin in the flesh” or “the law of sin” in our members. God holds no man morally guilty for being born with the devil in his flesh.
2. Jesus needed to crucify his flesh in order to destroy the devil (the law of sin, called “the law of condemnation” [BASF #8] in his flesh) and redeem himself from sin nature. This is the righteous basis upon which God forgives our personal sins.
3. The crucifixion was the real condemnation of Sin by killing the devil (the root cause of personal sins) in the flesh of a sinless human — in Christ himself. This will ultimately accomplish the destruction of the devil in all of the redeemed. Jesus was “made sin” by being born of human nature so that he could condemn it to death in himself. In his crucifixion he identified with the transgressions of his people, being “made a curse for us,” and thus came under the full weight of the divine law against Sin.
4. Baptism provides for the forgiveness of past sins and is our commitment to put to death the old man of sin’s flesh; whilst providing a covenant relationship with the Eternal Spirit, with hope of partaking of divine nature.
Vine’s Expository Dictionary — on the “Heart”
KARDIA (kadia), the heart (Eng. “cardiac” etc), the chief organ of physical life (Lev. 17:11), occupies the most important place in the human system. By an easy transition the word came to stand for man’s entire mental and moral activity, both the rational and the emotional elements. In other words, the heart is used figuratively for the hidden springs of the personal life. “The Bible describes human depravity as in the ‘heart,’ because sin is a principle which has its seat in the centre of man’s inward life, and then ‘defiles’ the whole circuit of his action, Mat. 15:19, 20. On the other hand, Scripture regards the heart as the sphere of divine influence, Rom. 2:15; Acts 15:9... the heart, as lying deep within, contains ‘the hidden man,’ 1Pet. 3:4, the real man. It represents the true character but conceals it” (J. Laidlaw, in Hastings’ Bible doc). • The word is also translated from the Greek PSUCHE (yuch), signifying “soul” or “life.”
THE SIGNIFICANCE OF BLOOD IN SACRIFICE
FOR the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that maketh an atonement for the soul. For it is the life of all flesh; the blood of it is for the life thereof” (Lev. 17:11, 14).
Bro. Thomas, as a medical practitioner, was trained in, and was experienced in, the functions of the human body. With that background, he has written a number of expositions which clearly explain the significance, both in respect to Law rituals and in relation to the sacrifice of the Lord Jesus Christ. His explanations, therefore, ought to be carefully considered. A selection of his explanations, together with those of some brethren who followed him, are here presented for the assistance that they provide.
“In Lev. 17:11 he saith, ‘I have given the blood to you upon the altar for a covering upon your souls; for the blood itself shall cover the soul.’ The reason given for the blood being thus used is; ‘because the soul of the flesh is in the very blood.’ The soul, nephesh, or life, is in the blood. The blood contains or covers it, as it were, and as it is a question of life or death — life forfeited for sin, the wages of which is death — that is appointed to cover sin which covers life, namely, the blood in this sense, ‘the life, or soul, of all flesh is in the blood thereof’ because the vitality of all animalsis in the blood.
Now the blood of Jesus was more precious than the life-blood of any other man. If it had not been so, it would have been inadequate to the purchase of life for the world.
The blood of Jesus was the only blood of all the generations of Adam, that had not been generated by the lust of the flesh; and which had not energized a man to the commission of sin.
The purifying or sanctifying property of the Yahweh-Name being connected with bloodshedding, as prefigured in the law, necessitates the death of him who becomes the medium of its manifestation.” Eureka, vol. pp. 278-279.
Further, Bro. Thomas also wrote the following in Eureka vol. 3, p. 666:
“The mission of the Lord Jesus Christ was to ‘destroy that having the power of death which is the devil;’ of Sin’s Flesh; in other words, to ‘take away the Sin of the world;’ and to ‘destroy the works of the devil’ — of Sin — Heb. 2:14; Jn. 1:29; 1Jn. 3:8.
This mission has been completed in himself and he is now able to extend the effects of the mission to others, concerning whom Bro. Thomas wrote:
“In being made a sacrifice for sin by the pouring out of his blood upon the cross, he was set forth as a blood-sprinkled mercy seat to all believers of the gospel of the kingdom ...” (Elpis Israel, p. 133). Such are then “justified by his blood” (Rom. 5:9; Col. 1:14; Heb. 9:22; Mat. 26:28).
Bro. Roberts adds the following: “The taking away of sin is especially associated with the bloodshedding death or offering of Christ, because that is the one element of the process of sin-taking away which implies all the rest. The death of Christ implies all the other parts of the process by which sin was covered.
The prominence of the ‘blood of Christ’ is due to the symbolism of the law which converged and terminated in him. Blood-shedding was its constant feature in the slaying of animals from the foundation of the world. This blood-shedding had two significances, related one to the other, and both declarative of a fundamental principle in the relations between God and man, and illustrated in the death of Christ, who was slain for us. The first is that death is the penalty of sin. The blood is the life (Lev. 17:11-14) and the shedding of blood was, therefore, typical of death. But it was typical of more than death; it was typical of a violent manner of death, for in natural death the blood is not shed. Blood-shedding includes both ideas. But why was it necessary that both should be thus prominent in the law? Because death had a double hold upon those for whom Christ was to die. They are hereditarily mortal because they inherit their being from one who was condemned to death because of sin: and their own numerous offences render them liable to the violent death decreed by the law. Christ came under both curses, and discharged them both by the shedding of his blood.”
(Refer “The Christadelphian,” 1873, p. 553).
It is blood that energizes a man to the commission of sin. Hence it is the “life” in the blood that provides the energy, vitality or impetus that enables the members of the body to make movements that end in acts of transgression. Paul, in Romans 7:5 referred to this movement as “motions of sin in my members,” motions or movements that lead to, or are themselves an act of transgression.
In Eureka, vol. 2, pp. 222-224, Bro.. Thomas provides an exposition relating to “The Altar” and quotes Paul in Hebrews 13:10 that “we have an altar” which, in being cleansed by the blood of Jesus is made identical with him. In explaining (p.222) the operation of sacrifices upon the Mosaic altar, he wrote: “The burnt bodies consumed into smoke were whole burnt offerings: and typified, or represented the utter destruction of Sin’s Flesh, which sin had been condemned in the flesh of the victim, by the abstraction therefrom, or The pouring out of the soul of the flesh in the slaughter of the victim. “The soul of the flesh is in the blood.” The blood covers upon the soul, or life, therefore, in pouring out the blood, the soul or life of the animal was poured out unto death; and the blood being poured out at the base of the altar, the soul was there and the altar was considered as covering it; hence the phrase, “underneath the altar the souls of the slain.”
In extending this explanation to the Lord Jesus (p. 224) Bro. Thomas further wrote: “The flesh made by the Spirit out of Mary’s substance, and rightly claimed therefore in Psa. 16:8; Acts 2:31, as His flesh, is the Spirit’s anointed altar, cleansed by the blood of that flesh when poured out unto death on the tree.” This flesh was the victim offered — the sacrifice, suspended on the tree by the voluntary offering of the Spirit-Word (Jn. 10:18). “Sin was condemned in the flesh” when the soul-blood thereof was p\oured out unto death. The Spirit-Word made his soul thus an offering for sin (Isa. 53:10); and by it sanctified the Altar-body on the tree. It was now a Thusiasterion — an altar most holy; and all who touch it are holy; and without touching it none are holy.”
In a brief, concise but lucid statement in ”Catechesis,” Bro. Thomas penned Item 51 thus: “To be “justified by spirit” is the second item of The “Great Mystery of Godliness.” The flesh in or through which the Deity was manifested was, for the brief space of thirty-three years, inferior to the angelic nature, which is spirit. It has been ‘purified’ by the sprinkling of its own blood on the cross; it came forth from the tomb an earthy body, which, in order to become spirit, and so, “equal to the angels” had to be “justified,” rectified, “made perfect” or quickened “by spirit.”
The apostle Paul wrote to the Hebrews about the significance of sacrificial blood-shedding on the part of the Lord Jesus, in ch. 9 of his epistle. In v. 7 he referred to the High Priest having entered into the “second (tabernacle) once every year, not without blood, which he offered for himself and the errors of the people.” Then, in v. 11 he applied these activities to the Lord and in v. 12 he described the result accruing to the Lord for so doing. “By his own blood he entered in once into the holy place having obtained eternal redemption” and he added, in ch. 13:20, that it was by the “blood of the everlasting covenant” that Yahweh brought the Lord from the dead, a prior necessity to his subsequent entry into the “Holy Place.”
To the foregoing explanations are now added these made by Bro. Roberts in “The Law of Moses,” ch. 18, “The consecration of Aaron” and the sub-section entitled, “The Sacrificial Blood” ... pp. 170-171, where he treated with the significance of the sacrificial blood in connection with the work of the Lord. “Now all these things were declared to be “patterned of things in the heavens,” which is admitted on all hands, converge upon and have their substance in Christ. There must, therefore, be a sense in which Christ (the antitypical Aaron, the antitypical altar, the antitypical mercy seat, the antitypical everything), must not only have been sanctified by the action of the antitypical oil of the Holy Spirit, but purged by the antitypical blood of his own sacrifice.”
He must therefore have been the subject of a personal cleansing in the process by which he opened the way of sanctification for his people. If the typical holy things contracted defilement from connection with a sinful congregation, were not the antitypical (Christ) holy things in a similar state, through derivation on his mother’s side from a sinful race? If not, how came they to need purging with his own “better sacrifice?” (Heb. 9:23).
“Under apostolic guidance, we see Christ both in the bullock, in the furniture, in the veil, in the high priest, and, in brief, in all these Mosaic “patterns,” which he says were “ a shadow of things to come” (Heb. 8:5; 9:23; 10:1; 3-5). All were both atoning and atoned for (Lev. 16:33). He was “purified with” ... his own sacrifice (Heb. 9:23, 12).
Bro. Roberts also made similar references in “The Blood of Christ,” p. 10 under the sub-heading of “The Shadow Institution.’ He wrote:
“Look then, at Lev. 17:11: “For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls (lives); for it is the blood that maketh an atonement for the soul (life).” And, v. 14, “For it (the blood) is the life of all flesh ... for the life of all flesh is the blood thereof.”
In addition to Bro. Thomas, and Bro. Roberts, Bro. Henry Sulley also understood the physical properties and functions of the human body. He wrote, in his Book “the Temple of Ezekiel’s Prophecy,” a chapter headed “The Parable of the Sin-bearer,” commencing at p. 232.
“Since impulse to sin arises from the flesh (Jas. 1:14) in response to the wiles of the tempter, the motive power of which is provided by the life -blood coursing through the arteries of the body, the only way to abolish such impulses is by death, as saith the apostle, “he that is dead is free from sin.” In this way, the source from which sin comes, its fountainhead is destroyed. This occurred in the crucifixion of Jesus, who not only destroyed the adversary in himself by dying (Heb. 2:14; Eph. 2:15-16), but will also destroy the power of sin in others (1Jn. 3:8). Refer p. 234.
“Until crucifixion, when the life-blood exuded from his wounds, there could be no release from those impulses which are aroused by temptation and which were intensely offensive to him, even causing him to resent the well-meant solicitude of Peter and say, “Get thee behind me Satan (adversary); thou art an offence unto me; for thou savourest not the things that be of God but those that be of men” (Mat. 16:23). So long as the life-blood was coursing through his veins he must always be amenable to and in conflict with temptation to sin, for only ‘he that is dead is free from sin’ (Rom. 6:7). refer p. 245.
Attention is also directed to the article entitled “The power of the Altar” by Bro. H. P. Mansfield and reproduced in the Logos publication “The Atonement,” pp. 185-186. There the writer quoted Exo. 29:36-37, and showed that the Mosaic altar required to be cleansed, although it had not transgressed. He wrote: “The blood is the cleansing agent, as it made the altar ‘holy: and not unclean.’ As the altar had to be cleansed, atoned for, anointed and sanctified, and as it typed the Lord Jesus, it is obvious that he was involved in his own sacrifice. he had to be cleansed from flesh-nature and clothed upon with Spirit-nature. And this was effected through his offering.”
In a similar article entitled “The Christ Altar,” appearing in pp. 187-190, he wrote the following: “Now look a little more closely at the manner in which the altar of Exo. 29:36 had to be cleansed. It was not by washing ... but by the shedding of blood, and that of a sin offering. The altar was thus cleansed through the shedding of blood. Whose blood was shed to cleanse the Jesus-altar? None other than his own.”
Blood is the motivating force which gives power or ability to the members of the body to respond to impulses and to thus put into action a transgression. These are the “motions of sin in (our) members” (Rom. 7:5) or “the law of sin in my members” (Rom. 7:23, 25). In that sense the blood is the life, that is the vitality in the blood that causes sinful actions.
In the Lord’s case, the shedding of his blood removed, or cleansed him of that power which, in all others, has been the motions of sin in the members, that resulted in transgression.
The time is soon to arrive when a glorified host of saints who have “walked in the light,” and in whom the “blood of Jesus Christ” will have “cleansed from all sin” (1Jn. 1:7), will be gathered to sing “unto him that loved us and washed us from our sins with his own blood” (Rev. 1:5) because he will have “redeemed us to God by (his) blood” (rev. 5:9); and they, in turn, will be manifested as those who had “washed their robes and made them white in the blood of the Lamb” (Rev. 7:14).
Characters having been cleansed by the washing of water by the Word: their bodies now cleansed of the law of sin and death, the glory of immortality will be displayed in unison with their Head in the beauty and power of the divine nature bestowed.