The
Sin Question and The Old & New Covenant
by
J.
Wilfred Johnson
"It is not fear
of punishment, or the hope of everlasting reward, that leads the disciples of
Christ to follow Him. They behold the Saviour's matchless love, revealed
throughout His pilgrimage on earth, from the manger of Bethlehem to Calvary's
cross, and the sight of Him attracts, it softens and subdues the soul. Love awakens in the heart of the beholders.
They hear His voice, and they follow Him. As the shepherd goes before his sheep,
himself first encountering the perils of the way, so does Jesus with His
people. `When He putteth forth His own sheep, He goeth before them.`` The way
to heaven is consecrated by the Saviour`s footprints. The path may be steep
and rugged, but Jesus has traveled that way; His feet have pressed down the
cruel thorns, to make the pathway easier for us. Every burden that we called
to bear He Himself has borne. Though now He has ascended to the presence
of God, and shares the throne of the universe, Jesus has lost none of His
compassionate nature. Today the same tender, sympathizing heart is open to
all the woes of humanity.” Desire of
Ages, 480. Click to go to our Home Page
|
Page 89 PANORAMA
OF TRUTH – Volume One
The Sin Question and The Old & New Covenant
“We will now continue to consider further
aspects of the sin question and the plan of salvation. There are two covenants
revealed in the Scriptures: the old and the new. The old covenant was revealed
primarily in the Old Testament, and was delivered in literal form through Moses
on Mount Sinai where he met with Christ literally, and received the law
engraved on two tables of stone, written with the finger of God.
The participants of this covenant were the
children of Israel and God—that is, Christ. God promised His people that if
they would obey Him He would bless them, but if they disobeyed He would permit
their enemies to overtake them and punish them; and the people promised to do
all that the Lord commanded.
Under this covenant God dealt with the
children of Israel as children. It was a very matter-of-fact arrangement and
was quite mechanical in its function. Through the work or the workings of this
covenant, God taught His people the importance of obedience. He laid down the
law, as it were, to His children, and exercised a balance of discipline and
mercy to encourage them to obey. But in
the main, obedience was rendered on the basis of fear of consequences. When
thoroughly frightened they turned to God and re-affirmed their intention to obey.
But also at the time that this great covenant
was delivered, God instituted a vast system of ordinances, designed to teach
His people the seriousness of sin and to foreshadow to them the essentials of
the remarkable new covenant, to be more fully revealed in the New Testament.
Israel learned that their sins could be forgiven; but they could only be
forgiven through the shedding of the blood of an innocent substitute. When a
man sinned he had to take an innocent animal, one without blemish, one to which
perhaps he had become very closely attached and had learned to love as the most
beautiful of his flock – he had to take this animal, and slay it. Its blood had
to be shed. This animal had to bear the penalty of his transgression before he
could be forgiven.
He learned that sin was not automatically
destroyed, but that it had to be transferred to another where it stained the
sanctuary of God; and that only through the shedding of blood could that
sanctuary eventually be cleansed. The whole picture of the animal sacrificial
system of the Old Testament was a gruesome and revolting
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one. It portrayed the awfulness of sin and its
terrible penalty; and that sinful man could live only through the
substitutionary death of an Innocent One. Of course, we recognize that this
animal was but a symbol or type of the real Lamb of God.
But this covenant was found faulty. It was not
faulty because of any failure on the part of God to set it up correctly in the
first place; but it was faulty because man was a participant in it, and man
failed to keep his part of the bargain. Each Israelite learned that he did not
have the power in himself to keep the law of God. He learned that he could not
earth his own salvation.
Being found faulty, the covenant was ready to
vanish away and be replaced by a new one. The old covenant has been discarded
only in the sense that man was not able to keep his promise. The promise of God
still holds.
But under the new covenant two changes have
been made; First – man is no longer a participant but is a recipient. The
covenant was an agreement between God the Son and God the Father, not between
God and man; and in this covenant God promises to do something at the
request of His Son. And the second difference
– the punishment for transgression does not fall upon the sinner but upon
Christ Himself. These are the two
essential differences between the old covenant and the new.
Let us take a closer look at this. The Lord
says, a new covenant will I make with them in those days. I will forgive their
iniquity and I will remember their sins no more; I will put my laws within
their hearts. [cf. Jer. 31:31-34; Heb 8:8-12].
This is essentially the message of the gospel.
It is the promise of forgiven sins and the gift of a changed heart. The penalty
of transgression has been removed from the man who confesses his sins, and is
placed upon the Sin-bearer – Christ, the spotless Lamb of God.
Christ bears the penalty of eternal death and
provides His eternal life for the benefit of the repentant sinner. And through
this act of substitution, provision is made for man to be born into the family
f God and thereby to inherit the righteousness, or rather the righteous
character of Christ; and this character he receives through the sprinkling of
the spiritual blood of inheritance. The character of Christ, which is
inherited, is the character of self-denying love; and thereby he obtains the
power to obey his Sovereign.
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Under the new covenant, the law of God is
expressed in a new commandment which Jesus gave to His disciples, namely: “That
ye love one another; . . . Love the Lord your God with all your heart, . . .
and your neighbor as yourself.” [John 15:12; Matt. 22:37]. The heart is the
seat of the affections – the emotions. Wherein the new covenant promises the
law to be placed in the heart, it means that the law of self-denying love will
take possession of the man’s heart. It will become the overruling emotion, and
henceforth his actions will be motivated by this principle. Let us again take a
look at this a little more closely.
Under the old covenant, man usually attempted
to obey God’s laws because he was afraid of the punishment he would receive if
he disobeyed. But God did not desire to have his creatures serve Him from fear.
If He had wanted this He could have avoided the painful plan of salvation, for
He could have destroyed Lucifer in the very beginning, and all His remaining
creatures would have served Him from fear of death. Service on this basis was
not satisfactory as was shown through the experience of Israel.
All parents prefer to have their children obey
them out of respect and out of love rather than out of fear of punishment. But
in order to guarantee, without any question of doubt, that all God’s people
will serve Him out of love and not through fear of consequences, God did the
only thing which would certainly guarantee this; namely, He removed the penalty
of transgression from man. The Son of God – the Lord Jesus Christ – took upon
Himself the punishment for man’s transgressions, leaving man without
condemnation. Man is now free from the penalty of the law under the provisions
of the new covenant.
A
Serious Error of Mainstream Protestantism
At precisely this point is where most of the
popular Protestant churches of today make a serious error. They say that
because the penalty of the law is removed from man when his sins are confessed,
we need no longer keep the law of God, for sin is not imputed to us. In this
fact itself they do not err, for our sins may be forgiven unto “seventy times
seven” – that is, indefinitely. But the error lies in their failure to
recognize a very important contingent truth, which truth is, I believe,
practically exclusive or practically an exclusive possession of Seventh-day
Adventists.
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It is the truth about the work of Christ in
the heavenly sanctuary service. For
while man need no longer fear the penalty of the law, which is eternal death,
and hence need no longer worry about keeping the commandments in order to earn
his salvation, nevertheless, there is a very definite condition under which
alone he can receive the forgiveness of his transgressions of that holy law.
And that condition is that he permit the Son of God to accept the penalty of
his transgression in his place.
Our Protestant brethren believe that Jesus
accepted this penalty once, for all – for all mankind – on the cross; and we
believe that too. But that places the penalty so far away from our present sins
that somehow we do not see the importance of refusing to sin. Why should we
worry about sin? If Christ has already suffered for our sins then a few more
sins now will not change His suffering. He has completed His suffering; He has
already died His eternal death – what need for us then to keep the law? That
may be the way that we hazily reason.
The error lies in the recently contested issue
of the atoning work of Jesus in the heavenly sanctuary. For while Jesus died on
the cross once, for the sins of the world, and made complete provision for the
atonement of every sinner, nevertheless the individual application of that
atonement, the individual forgiveness of sins, and the individual victory over
sin, is a work which is being accomplished through the ministry of the Son of
God as High Priest in the heavenly sanctuary. This is one of the most pertinent
points which will be presented on these tapes! It must be grasped or no sinner
will gain a complete victory over sin in this closing hour of the cleansing of the
sanctuary.
The main reason we do not yet find among the
people of God those who are without sin is our failure to emphasize this truth!
And what is this truth? Listen while I state it in as simple and direct
language of which I am capable:
When a man confesses his sins and asks Jesus
to forgive him, those sins are accepted by Jesus – they do not just
automatically vanish. The outcome of those sins, the penalty of those sins,
becomes the heritage of Jesus. He accepts the sinner’s death and the sinner inherits
His life; and the death of the sinner which Jesus accepts is an “everlasting
death, from which there can be no hope of a resurrection” [Bible Echo and Signs
of the Times, July 10th , 1896]. This is a statement founded on the
direct testimony of the Spirit of Prophecy, which has not been fully absorbed.
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As
Parents Suffer When Their Children Sin –
So Does Jesus Suffer When we Sin
Jesus has a work to do as Priest in the sanctuary
in the bearing of the confessed sins of His people. He suffers for those sins
just as verily as any parent suffers when his children continue to transgress
his commandments. He bears the penalty of those sins just as truly as a parent
accepts the consequences of the transgressions of his children and pays for the
damage.
When one who has known the will of God
deliberately transgresses that will, he can only receive pardon for that sin if
he permits the Son of God to be crucified afresh. For as a parent accepts all
the potential sins of his child when that child is born into his family – even
so, does Christ. But the application of that provision for accepting the
consequences of a child’s disobedience – I say, the application to the
individual acts of sin, remains for a future time as the child grows and
develops and commits those sins.
Again I say, let us look squarely at this
thing. The motive for a man’s refusing to sin cannot be selfish under the new
covenant, for under this gospel of grace he earns his salvation (his ticket to
heaven) by simply believing in the Lord Jesus Christ as the Son of God, and the
Ruler of the universe, and as the Saviour of man. His salvation is a gift. He
does not need to worry about transgressing the law, for he himself does not
need to bear the penalty of that law; therefore his incentive to keep the
commandments cannot, under any consideration, be selfish.
If a man ever decides to discontinue to sin,
it can only be because he does not want the Son of God to have to suffer
further for his sins. His refusal to sin is out of consideration for Christ as
his Sin-bearer. This can only be a selfless motive – one of love and
consideration for Christ. His allegiance to the commandments of God can only be
based on selfless love, which is the law of life for earth and heaven and the
essence of God’s character.
Again I repeat: this doctrine of the sanctuary
service, and the work of Christ in accepting the confessed sins of His people,
is the doctrine which will inspire the work of the cleansing of the soul temple
from every defilement. It is the message for this hour!
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The
Privilege of Suffering – Path to Obedience
One more point here: What will make a man want
to spare the Son of God further suffering? The Scripture says that a man will
be made perfect after he has suffered awhile [1st Pet. 5:10]; and
that Jesus Himself learned obedience trough His sufferings [Hebrews 5:8]. Only
as a man partakes of the sufferings of Christ will he come to realize what it
costs the Son of God to forgive his sins. Suffering is the path to obedience.
The suffering is not administered as a penalty of transgression.
I repeat: The suffering is not administered as
a penalty of transgression; rather it is permitted to grant the sinner the privilege
of sharing in the sufferings of Christ for his own sins and for the sins of
others, that he might learn to appreciate the meaning of Christ’s love in
forgiving those sins. [cf. DA 225, last sentence].
Even as a wise parent will permit his children
to gradually assume a share in the consequences of his own transgressions, that
he might learn the value of obedience – even so, does Christ permit us to share
in His sufferings, that we might learn the meaning of obedience. We will never
appreciate Christ’s sacrifice for us until we are permitted to share in His
sufferings. We ought to be happy when we are privileged to share in these, for
we do thereby know that He is leading us on to the only road to perfection and
sinlessness.
We are not released from suffering through obedience. Obedience does not
inevitably earn release from suffering; nor is suffering inevitably a
consequence of disobedience. In the final and ultimate consequence, the
Sin-bearer stands ready to accept the penalty of eternal death for every
confessed sin; but He permits the sharing of His sufferings until we learn the
value of obedience in releasing Him from the inevitable consequence of our
sins.
Not until His people have attained the victory
over all their sins and besetments will it be possible for Christ to lay down
His work in the most holy apartment of the heavenly sanctuary, for only then
will His substitution be no longer necessary. His people will then be able to
stand before their God and His unbreakable law without an Intercessor. Thus is
a man saved by grace!
It is through the forgiveness of his sins that
man is placed in a position where he can overcome those sins. Were the penalty
always to be hanging over his head, he could not gain the victory; but when the
pressure of the necessity to keep the law is removed from him, he
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Can then voluntarily respond to the love of
God and the love of his dear Saviour. It is the power of love that constrains a
man to refuse to sin; “The love of Christ constraineth us” (2nd Cor.
5:14).
In the final analysis, sin is not magically
removed from man, but man himself must make the decision to cease from sin.
“The expulsion of sin from the life is an act of the soul itself.” [DA 466]. By
a decision man created sin in his own life, and by a decision sin must be
destroyed. Only by the paramount faith in this truth of the forgiveness of sins
can a man be saved. We are saved by grace, through faith – there is no other
way!
Again, I must acknowledge that there are areas
in this recent presentation which require further treatment. It has been
abbreviated here in order not to make this initial survey too unwieldy.
The
Great Miracle of the Spiritual Rebirth
And now let us meditate for a few minutes on
the great miracle of the spiritual rebirth. We have long believed that in order
to see the kingdom of God we must be born again. The first time we were born of
physical parents. Now, we must be born of God – born of the Spirit.
But the Scripture also says that God is a
Spirit and that God is love. Therefore, God is the Spirit of love; and to be
born of God means to be born of the Spirit of love. This brings us right back
to the question of receiving a new heart as per the promise of the new
covenant, for the heart is the seat of the emotions; and the most powerful of
all emotions – the one which is the essence of God’s character – is the emotion
of love.
This love of God is however, a special kind of
love. It is not selfish love; it is not puppy love; it is not sensual love.
Rather, it is pure, self-denying love – love which reaches out to others and
sacrifices self. Self-sacrificing love is the great principle of life in earth
and heaven according to the statement in Desire
of Ages. [cf. DA 20].
Thus to be born again of the self-denying love
of the Spirit of God, means to receive the gift of the principle of a new life
– or should I say, a new life principle – namely, the eternal life principle of
which we have spoken somewhat previously.
This ties in with the symbol of the “fruit of
the tree of life.” The eating of the fruit of this tree brings with it the
power of eternal
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Fixation – the principle of eternal life. But
we are informed that this new birth is brought through the agency of the Holy
Spirit or the Holy Ghost. We have already expressed that the gift of the Holy
Ghost to man is an outcome of the everlasting covenant between Christ and His
Father, entered into before the Son of God gave up His life in the courts of
the heavenly sanctuary, many years before His first advent.
And before Jesus ascended into the courts of
heaven after His resurrection, He promised His disciples that He would pray the
Father to send this Comforter, even the Holy Ghost, to give them power. Power
for what? – why power to become the sons of God, for “as many as received Him,
to them gave He power to become the sons of God,” (John 1:12). That is, He gave
them power to become born again into the family of God.
But the Scripture says that he that is born of
God cannot sin because he is born of God. This would seem quite obvious in the
light of what we have discussed; for to be born of God means to be born of
self-denying love, and when this love becomes the supreme motive in a man’s
life, he cannot bring himself to transgress the law of God and heap further
suffering on the beloved Son of God.
The emotion of love is the most powerful
motivating force in the universe. A man will do something for one he truly
loves which he would not think of doing for anyone else. In the final analysis,
it is the emotion of self-denying love which is the primary fruit of the
indwelling Spirit of God, that empowers the man to implement his decision to
cease from sin; and it is the eternal life principle which empowers a man to expel
the nature of sin from his life – to cleanse his body temple, or sanctuary.
It should be obvious that the agency of the
rebirth is the Holy Ghost. This leads us once more to the consideration of the
communion of the body and blood of Christ as portrayed in the communion
service. At the last supper Jesus delivered to His disciples an emblem of the
great Sacrifice which He had made in the courts of heaven, and which He was
again making now as He faced the cross. For while Jesus on earth had the privilege
of regaining His former heritage and reserving it for Himself alone (He could
have given up lost man at any time and returned to His Father), He now
manifested the greatest demonstration of His self-denying character of love by
laying down this privilege and making it available to all who should believe in
Him as the Son of God and the Saviour of sinners.
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And He made it plain to His disciples that HE
himself would not again partake of it until He partook of it anew with them in
the kingdom. And as He cried out on the cross, “My God, my God, why hast thou
forsaken me,” He experienced the everlasting death of the sinner – a separation
from the gift of the eternal power and the eternal life of the Holy Ghost. His
eternal Spirit returned to God who had given it at His baptism.
Jesus
– The Link Between the Eternal Christ of the Past and the New Christ of the
Future
When Jesus emerged from the tomb, His memory –
that is, His past life – did not reach beyond the cradle. No longer did He
share in the eternal heritage of His former life, for He had died the eternal
death of the sinner from which there was no hope of a resurrection.
*Henceforth, He was the One who was alive and
was dead, and behold He is alive forevermore (cf. Rev. 1:18) as the First-born
of the new race, who gave His eternal spiritual body and blood to be eaten and
absorbed, through the communion of the Holy Ghost, by His new body temple of
saints.
*Note: [DA 25: “In taking our nature, The
Saviour has bound Himself to humanity by a tie that is never to be broken.”]
Only through them would He ever again partake
of this eternal heritage, for it is through the body structure and the
circulation of the blood stream that the head of the body receives its life.
Jesus is the Head of the new body temple of saints, and He has exposed Himself
to a bodily communion with those saints, and functions through them to receive
the knowledge of all former things, as any person receives his knowledge
through the five senses of his physical body; and to execute His counsels
through their body temples, as any person operates through the muscles of his
own body.
This experience of the communion with His
saints is related to the marriage of the Lamb which occurs before Jesus leaves
the sanctuary. He receives His inheritance, but He receives it through His
saints, for His inheritance is in His saints. The literal man Jesus was the
link between the eternal Christ of the past and the new Christ of the future;
for the former Christ died in the heavenly sanctuary to be regenerated by the
gift of the Holy Ghost in the man Jesus. But on the cross, that Christ died the
second death – from which there is no hope of a resurrection [cf. EW 218.6].
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The resurrected Jesus is the Wonderful
Counsellor, the Prince of Peace, the Mighty God, and the Everlasting Father
(Isaiah 9:6), and His saints are His new spiritual body temple through whom He
functions. [Cf. 7 BC 931, Col. 2.1: “The Jewish tabernacle . . . is
Christ’s body, and from north, south, east, and west He gathers those who shall
help to compose it. . . . A holy tabernacle is built up of those who receive
Christ as a personal Saviour.”] The great
former Christ of the pre-advent days is gone as a unit. He is now absorbed in
the communion of the saints, and it requires 144,000 human body temples to make
up the new structure of the great spiritual body of Christ. Christ was alive,
He died, and behold He is alive forevermore in His saints. [cf. Rev. 1:18]. And
Jesus is the Head of that body, and in Him dwelleth all the fullness of the
Godhead bodily. But when He speaks through His new body temple, His voice,
which is the voice of God, will speak “like many waters” – for waters are
people. [cf. ST 03-28-00].
Christ’s
Immense Sacrifice – Gateway to Profound Mystery
But we have again slipped ahead of our story.
This experience on the cross was a revelation to our dull senses of the pain
which entered the heart of God at the inception of sin. [cf. Ed. 263]. It was
also a revelation of the real death which Christ, the former Archangel and Son
of God, had experienced in the courts of the heavenly sanctuary.
The Millerites of the pre-1844 movement made
the error of considering this earth, this earthly experience rather, as the
only and complete experience of the death of Christ; and thus [concluded] that
this earth was the sanctuary where the Lamb was slain. But this earthly
demonstration, while it embodies all that has been taught concerning it over
the years, is yet but the symbol or gateway to a far deeper and more profound
experience which occurred in the tabernacle of heaven.
I cannot, in this brief preview, portray the
enormity of this great mystery – my speech is here inadequate! God has
permitted me to catch a little glimpse of the tremendous sacrifice of Christ; and
if this glimpse should ever expand into a brilliant image, I shall not be
negligent in offering to share it with you.
The
Eternal Life of Christ (His Blood) Was Shed for His Saints
But to get back to our main these again – the
new or everlasting covenant provided for the delivery of the heritage of the
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Great spiritual body and blood of the Son of
God to the saints, through the Holy Ghost. And this new testament was in the
blood of that former eternal body, for Jesus said “This . . . is the new
testament in my blood, which is shed for you.” [Luke 22:20]. The covenant was
ratified by the shedding of that blood. The very life of Christ was in that
blood, for the Scripture says that the blood is the life of the body. And the
new testament in that blood was the promise of the eternal life of Christ to
His saints.
But we have also known that the fruit of the
tree of life is another symbol for the eternal life principle; and the eating
of the fruit of the tree of life is but another way of expressing the communion
of the body and blood of Christ. When Adam sinned he became separated from the
attachment to this spiritual body, and he began to die. Not until man is
restored to this eternal body and blood will he again receive the heritage of
eternal life; and this he receives when he becomes born again of the Spirit of
God’s love, for this love is the principle of everlasting life; for he that is
born again hath everlasting life.
In the past few minutes we have covered
quickly a generous number of ideas, and these ideas are subject to a large
number of inter-relationships. And when these inter-relationships are seen in
their true light, then an integrated concept will emerge, revealing a profound
image of the great Christ, the eternal Son of God.
His enormous sacrifice will be seen in a new
light; the gift of eternal life will be more highly appreciated; the awfulness
of sin will be more thoroughly impressed and despised; and the love of God will
be far more brilliantly displayed.
Again I am forced to confess that a
superficial acquaintance with the relationships here implied so inadequately,
will not yield a clear-cut and plausible
picture. A more through and painstaking treatment would be required to bring
into sharp focus the impressive panorama which they actually reveal. But I will
pause now, that we may each have an opportunity to meditate upon these most
solemn and profound truths. . . .
Anyone who review carefully the material which
is recorded on these tapes, will come up with questions, for there are a number
of new problems which have arisen and which remain unsolved. Certainly one of
these questions would be regarding the eternal death of Christ.
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How
Could the Eternal Christ Die When He Had Eternal Life?
For instance, we may logically ask how could
the eternal Son of God die when He was endowed with eternal life? The answer
must lie in His autonomous power over all things; for if He had life in
Himself, and at the same time had all power, it would conceivably be possible
for Him to separate Himself from His eternal life – to lay it down. This is
precisely what the Scripture teaches wherein it quotes Jesus as saying: “I have
power to lay it down, and power to take it again.” [John 10:18].
It was in the courts of the heavenly sanctuary
that He first relinquished His eternal life and lapsed into a sleep from which
there would have been no resurrection, except through the action of God the
Father in fulfilling His part of the everlasting covenant; to deliver by the
Holy Ghost that eternal heritage of Christ, namely, the great spiritual body
and blood of the eternal One; and to deliver it to the family of mankind. [DA
22.9 & 23].
It was in fulfillment of this covenant that
the entire plan of salvation, as evidenced in the New Testament, evolved,
including the miraculous birth of the boy Jesus. Even as sinners who die the
everlasting death are raised from their first death of sleep to experience
later, a second death from which there can be no hope of a resurrection – even
so, Christ was raised from His first sleep into the boy Jesus, only to
experience His second death on the cross of Calvary. But the resurrection of
Christ into the man Jesus, which occurred at the anointing of the Holy Ghost
(as was verified by the voice from heaven), was not a full and complete
restoration of the enormous structure of the former Christ; for it is
impossible to embody into one human being the vastness of that incomprehensible
spiritual body of Christ.
We learn from the testimony of the Spirit of
Prophecy that in the early morning hours of His prayer and devotions Jesus
received His strength and His instructions for the day’s tasks. [DA 208]. He
was not at any one moment endowed with the fullness of all power and all
knowledge – no human body could contain this.
Divinity flashed through humanity but did not
completely engulf it. [* read ST 04-18-92]. Nevertheless, Jesus had access to
the potential powers of that former body; but He exercised it only through the
ministry and obedience of the angel’s. At no time did He use His eternal
prerogative for self-gratification.
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Even His miracles were performed by the
ministry and obedience of the angels [cf. 2 SOP 67]; and it was an angel who
ministered to Him in the hour of His temptation in the wilderness. If He had
needed protection, or rather if He had chosen to solicit protection against the
soldiers in the garden of Gethsemane, He could have received it in the form of
twelve legions of angels from His Father [cf. DA 143.2]. He said nothing about
having power in Himself to save Himself from these enemies. There may be a
little difficulty here in reconciling these thought, but they must be
reconciled.
The
Limitations of Jesus in His Human Tabernacle
It should seem clear that Jesus, as the
resurrected Christ, was subject to certain limitations because of His having
accepted a human tabernacle in which to live; and as we have already pointed
out Jesus will not attain the fullness of His structure in the new body temple
of Christ until He becomes married to the 144,000 saints; for the new body
temple must be built up first. [cf. GC 120.5 . . ‘rising slowly through the “centuries,” and
AA last chapter “. . .but the structure is not yet complete.” AA 599.2].
The
Marriage of the Lamb to His 144,000 Saints
It must be raised to become an habitation of
God through the eternal Spirit; and this body temple of saints must be endowed
with the communion of the body and blood of the former heritage of Christ,
which body was broken and divided for them to eat, and which blood was shed for
them to drink. [John 6:53-58]. And then they must be married to Jesus, as the
bride adorned in white linen to the Bridegroom. [Rev. 19:7-9]. Out of this
union will emerge the fullness of the structure of the eternal Christ – the Son
of God!
The original temple of God, in His Son Christ,
had to be destroyed because of the eternal record of sin transferred to it by
the eternal blood – that is, by virtue of the fact that this body had direct sensory
experience with all evens transpiring in the universe, and also that its record
of these events was everlasting and permanent. Hence, this record could only be
destroyed by the death of the One who had that record in His own spiritual
body.
Page 102
The principle of eternal life was then applied
to human temples, to regenerate in them only that which is righteous and true;
and the first of these human temples to experience this was Jesus, the
First-begotten. Thus through the death and regeneration is sin destroyed, and
righteousness preserved.
I say again, the original body and blood of
Christ was relinquished by Him, and HE died. In the human body of Jesus the
principle of death, manifested through the ability to forget or erase the patterns
of past sinfulness in His mental make-up, enabled Him by rejection of these
patterns to destroy sin in the flesh. And then by His access to the principle
of eternal life, delivered through the Holy Ghost, He could regenerate His
righteous choices and cause them to become eternally fixed into His new nature.
Thus He bore the sins of the world in His own body, and destroyed sin in the
flesh through death, and at the same time proved that His character – the sum
total of His choice habits – was righteous.
In this process, the restoration of the memory
of His former Self was adequate to identify Him. But in His daily routine work
He was not constantly and unavoidably conscious of all His eternally past
experiences in heaven, any more than we are, at any one moment, conscious of
all our past experiences. The great former Christ as a singular unit of eternal
memory had passed out of existence. He had died an eternal death!
The
New Habitation of God is Jesus & the 144,000
There could be no restoration of that
identical structure into one single human body temple. If there had been, it
could not be said that Christ had died a permanent death – the death of the
sinner. It would merely have been a temporary death of sleep which is not the
death of the sinner. This is one aspect of the permanent sacrifice of Christ
and of God’s giving of His Son; for only as this original body and blood
heritage of Christ was divided, and provided for His individual saints, would
it be possible to build a comparable body temple structure. And while the
fullness of the Godhead dwells in Jesus, the fullness of the former body and
blood of Christ in the Holy Ghost, dwells in His saints.
Page 103
It is now a co-operative unit of 144,000 human
body temples. This is the new habitation of God! He dwells with them; He dwells
in them; He sups with them – it is the communion of the Holy Ghost. Henceforth,
the telescopic decisions of Jesus, the Godhead, will be executed through His
new body, the 144,000 saints who have eternal power. And henceforth, the
telescopic sensory perceptions of Jesus, the Godhead, will be received through
His new body structure – the 144,000 saints; for it is they whom the Holy
Spirit will “guide into all truth.” The record of all truth will be restored in
them, and through them transferred to the Head.
This puts Jesus in the humble position where
He has place complete confidence in the voluntary co-operation of His saints.
Should they choose to sin, they could become eternal sinners and heap eternal
suffering on their Saviour.
Henceforth, there can never be any accusation
made against the character of Christ, for it is placed on perpetual
demonstration as the most humble of all. The character of Christ has been
completely vindicated, and His worthiness of the position of supreme Law-giver,
and Creator, and only-begotten Son of God cannot be challenged ever again. He
is now the Prince of Peace, the Wonderful Counsellor – not the autocratic
dictator.
Could
There be a More wonderful Government?
Although He has vested all power in His
saints, yet His saints serve Him from love alone. There can be no question about this now, for
without their voluntarily co-operation He could not function as all-powerful
and supreme Ruler; for one cannot function except through one’s body.
This then is the government of Heaven. It is a
government of allegiance completely based on voluntary submission and
co-operation, prompted by the deep and sincere, divine and self-denying love of
the subjects for their Creator and their Ruler. Could there be a more wonderful
government?
[To be continued]