Man's Salvation from a Lawyer's Point of View (1907)

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MAN'S SALVATION

FROM A LAWYER'S POINT OF VIEW

J. F. RUTHERFORD (1907) PREFATORY NOTE

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A friend has requested me to write something concerning God's plan of salvation from a lawyer's point of view. The result appears on the pages following. If poorly written, an apology is due the Lord, and Him only. It is His word with which we are dealing.

Aside from the order in which these points are arranged and treated, there is nothing new considered herein. No theories are advanced. We have tried to examine the subject from an unbiased standpoint, and to briefly point out some of the great truths contained in the Bible. We are entitled to no credit, and claim none, for the effort or the result. Our sole object has been to stimulate individual study of the Scriptures, and, if possible, to assist some in locating these truths.

A casual or hurried reading of these pages will not prove beneficial. To intelligently understand what is herein contained the reader should have before him his Bible, and by it prove or disprove each statement made; and, by the aid of a good concordance, examine each question thoroughly. Those who will lay aside preconceived, man made theories and opinions, and earnestly and honestly seek the truth in the Lord's Word, will find it there. In no other way is it possible to find it. The Lord, by His prophet, has pointed out a time in which the truth can be understood (Dan. 12:4, 9-10). Whether this is the time each must decide for himself. We think it is.

If the reader obtains one half the satisfaction in reading as we have received in writing this booklet, our efforts in preparing and publish it will be greatly repaid.

HAS GOD PROVIDED A PLAN OF SALVATION FOR ALL MEN?

Discussed front a Lawyers stand point.

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Definition: Salvation, as used herein, means saved froth eternal death, given eternal life in a state of happiness.

POINTS AND AUTHORITIES

I: MAN'S NEED OF SALVATION.

If the evidence available to man satisfactorily answers the foregoing question in the affirmative, that answer should bring gladness to all who accept it as trite.

If, on the other hand, the proof establishes a negative answer thereto, then man is the most miserable and hopeless of all creatures on the earth.

It is not my purpose, in discussing this question, to advance I any new theory. Neither is it my purpose to criticize the various theories note held by others. My sole purpose here is to collect and point out some competent evidence touching this question hoping thereby to induce others to further investigate this subject.

That mankind is in sore need of such salvation none can gainsay. The profane history of the world is written in blood and tears. It has been truly said, that the tears of bitterness I and blood of man, wrongfully shed, if collected in one body, would float the navies of the earth.

The masses of humanity, from the cradle to the grave, are creatures of sorrow. Injustice, cringe and hunger for many hundred years have stalked hand in hand through the land.

In the courts of the several countries there are daily enacted I heartrending scenes, when the strong arm of the law, acting in the interest of society, to he sure, is compelled to tear the criminal from the bosom of his family and incarcerate him in a

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felon's cell. No man can often come in contact with these scenes without a feeling of sorrow for the unfortunates, and hoping for letter conditions.

A large per cent of the population of this world is confined behind prison bars.Many Jill the institutions for the insane. All the result of the weakness and depravity of human nature.

It must he conceded by all, that there is no human government now administered in righteousness. To be sure the existing governments are far better than none, and it is the duty of every plan to obey the laws of the government under which he lives, but the great and good men of the present day, as a general rule, are striving to better the civic and moral conditions. All such hope for better and wiser administration of human affairs.

All men have more or less sorrow. If, perchance, one man is more fortunate than another, is blessed with a happy home, a good wife and obedient children, surrounded with plenty of the necessary comforts for the body, his happiness is but brief. Death enters his home and snatches from him his loved ones; his earthly accumulations perish, and with sorrow he goes down to the grave. No matter how bright we may paint the picture from a worldly stand point, in the background stands the grim reaper whose silent summons comes to every man.

Is this death everlasting; is it followed with eternal torment, or is there redemption therefrom? Has God provided a means by which all men may be saved?

Preliminary to the discussion of this subject we must first determine two questions, viz.:

(1) Does there exist a God, supreme and above all?

(2) If so, has God given man tangible evidence, a record, for his instruction and guidance?

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II: GOD EXISTS.

As human beings we reach a conclusion by a process of reasoning. Human tribunals, to establish the truth of any subject at issue, have adopted fixed rules of evidence. These are divided primarily into direct and circumstantial evidence; the

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latter often being recognized as a safer medium of proof than human testimony. The reasonable mind, therefore, demands that the truth of all things he established by either direct or circumstantial evidence. Keeping these rules in mind, let us to the first proposition.

The subject here considered assumes the existence of God. That there is an omnipotent being, God, most persons concede, but some do not, and for the benefit of the latter the call attention to some of the evidence.

Behold the sun, around which this earth regularly makes its circuit; whose light is so powerful the eye cannot look thereon. Whose rays give color to the plant and beauty to the flower. Did it have a creator?

Gaze into the sky at nightfall and there behold the numerous planets that encircle the earth, shedding upon it their soft and mellow light. Mark the order in which the moon makes its regular appearance, giving light to man by night, influencing the seasons and controlling the tides of the seas.Had it a creator who still guides its course?

Behold the earth with its lofty mountains, broad plains, mighty and trackless waters. Look at man, the highest order of creation that inhabits the earth, yet insignificant when compared with the universe. These objects ever before us, giving direct evidence of a creator, are they not sufficient proof to satisfy the most skeptical mind that there exists one above all, whose wisdom and power is far beyond the description of man, whom we call God. Evolution does not explain the existence of these, for the manifest reason that the history of the world fails to disclose a single new creation since the creation of the first man.

As to the second proposition: Man has been given a book, commonly called the Bible, which claims to be God's word, given to man for his instruction in righteousness. What proof have we of the truthfulness of this claim?

If upon the trial of a cause in the courts of the land, this

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book should be offered in evidence as the Bible. God's record, it would he admitted without further proof of its genuineness, under the established rule of evidence, viz: that it is an ancient document coming from the proper source. The original of this book came from the proper source, to-twit: from the Israelites, God's chosen people. It is the oldest book in existence. Nothing short of miraculous power could have preserved it from the storms that have beaten against it for thousands of years. Time was, when the laws of the land made it a crime punishable by death to have this book in possession. Many men suffered torture and death for possessing and teaching it; every available copy was gathered together and the torch applied, yet it has been preserved in the original tongue. Every effort of man to efface it front the earth has failed. That the Israelites clung to it as the word of God, is well known to every student of history.

It would be admissible as the genuine record of God under another rule of evidence, viz: That the subscribing witnesses thereto have certified that it is God's word, written by men at the dictation of God. That these witnesses lived in the earth the have abundant proof aside from the Bible itself. Let us examine the testimony of a few of the subscribing witnesses:

David, one of the Jewish kings, said:

"The spirit of the Lord spake by me and his word was in my tongue" (2 Sam. 23:2).

Luke, another subscribing witness, certifies that Zacharias, the father of John the Baptist, being filled with the holy spirit, testified, saying:

"God hath spoken by the mouth of all His holy prophets which have been since the world began" (Luke 1:70).

Another testifies:

"That no scripture is of private interpretation; that prophecy came not by the will of man, but holy men of God spake as they were moved by the holy spirit" (2 Peter 1:20-21).

Paul, another subscribing witness, recognized by historians as a great lawyer and one of the great men of his day, says:

"All scripture Is given by inspiration of God; and Is profitable for doctrine, for reproof, for correction, for Instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16-17),

Let its now examine some circumstantial evidence of the genuineness of this book.

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The opening chapter gives an account of creation, which no man could have known without being told by the Creator. Scientific research fully corroborates this account of creation.

The subscribing witnesses say, that this book was written by "holy men of God. prophets." In every part of the record will be found standing out in bold relief one character, Jesus Christ, the Messiah. His coming to earth, his mission here and ignominious death, were foretold and recorded by these prophets, who lived and died years before the advent of Jesus into the earth. Agreeable to this prophetic record, we find abundant proof in the histories of Palestine and Rome, that such a man, Jesus, appeared in Palestine, became prominent because of his teaching, and was crucified by the Jews as a malefactor.

The old part of the record, commonly known as the old testament, is fully corroborated by the testimony of the new, and the subscribing witnesses to the new were personal associates with Jesus.

It is manifest that no human mind could have conceived, years in advance, what would come to pass years thereafter and after the men who wrote concerning them had returned to the dust. Other men afterwards recorded the facts approximately as they happened in exact conformity to these predictions. The irresistible conclusion follows that the pages of the Bible were written by men at the direction of God, as His instruments.

The social, moral and intellectual progress of man has been noted in countries alone where this book has been recognized as the word of God. It has been the torch of human liberty and the guideboard to civic righteousness. The laws of the civilized nations of the earth find their basis in the law of God recorded herein by the hand of his servant, Moses. Notwithstanding the argument of the "wise men of the present," that man is a creature of evolution, no man has lived that has written a Gode of laws which, for justice, equity and righteousness, can be compared with the laws written by Moses, who claimed to have written them at the dictation of God.

Much more evidence might be submitted to prove the genuineness of the Bible as God's word, but it would be merely cumulative. Each step taken in an investigation of the contents of the Bible, as we will see, must further convince all reasonable minds, that it is God's book, given man for a specific purpose.

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IV: MAN'S PLAN

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Man's destiny has claimed the attention of the greatest minds of all ages. Realizing that his existence upon the earth is but brief at best, man has naturally asked: "If a man die shall he live again?" Or is the soul of man immortal, and if so, what is its state after the present life? In answering these questions speculation has formed a prominent part, many theories have been advanced, and upon these theories, with some truth added, have been built numerous earthly organizations denominated churches; each teaching a plan of salvation for some men; most of them agreeing that death is a misnomer and that man is more alive after death than before, and that at death some pass into eternal bliss, and the remaining mass of humanity into eternal torment. These, in brief, are the human plans for salvation. Could they be made much worse?

Permit me to say, that this subject is of too much importance to rest upon theory or conjecture. It will not do to say, "I believe thus and so," because such belief is now and for centuries past has been taught by some human organization. If God has provided a plan for the salvation of man, which He has revealed, it is the solemn duty of every man who desires to be saved, to search God's record for himself, and not rest his case upon the sayings of any man. Believing that the Bible is God's record, let the proof concerning salvation be made by that record, and if not so matte, man cannot afford to accept it.

Conjecture and theory concerning any subject is unstable ground upon which to build, and with stronger reasoning is this true in dealing with God's word. Our Lord tells us to "search the Scriptures" (John 5:39); that is to say, track or trace out through His Word the truths therein contained, harmonize the statements therein made, because His Word, when understood, is entirely harmonious.

In doing this we must approach the subject from a reasonable standpoint. God has endowed man with reasoning potters and intends for man to use such. He has invited His creature, man, to study His plan for the salvation of man from the original penalty of sin, in a reasonable, sane

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and thoughtful manner. Note His words addressed to man upon this very subject:

"Come now and let us REASON together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool" (Isaiah 1:18).

Accept no man's word as to what the Bible does or does not contain, but read it for yourself, remembering the words of the Apostle to "Prove all things: hold fast that which is good" (1 Thes. 5:21).

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V: HAS GOD A PLAN?

A prudent man lays not a stone in the foundation of his building, without first completing in detail a plan, for the entire structure. This being true with finite, man, reason forces its to the conclusion, that God, the infinite, the author and builder of the universe, laid not the foundations thereof, without first formulating a plan, complete in all its details, for the beginning and consummation of all things; that He knew before He created man, what would be man's course, his trials, his destiny. In proof of this we have the testimony of His own witness, who says:

"Known unto God are all His works from the beginning of the world" (Acts, 15:18).

If God has a plan for the salvation of man, we may expect to find it in His record. which He gave to man for his instruction. If not revealed therein, it is not revealed at all. Let us, therefore, confine ourselves strictly to this record, the Bible.

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VI: WHAT IS MAN?

The first chapter of God's book gives an account of creation, the conclusion of which was man. That we may properly apply this testimony to man, let us determine, if we can, what is man? How made and with what powers endowed?

Happily we are not left to speculation on these points, but Ave find clearly recorded therein that:

"The Lord God formed man of the dust of the ground, and breathed Into his nostrils the breath of life, and man BECAME a living soul" (Gen. 2:7).

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That is to say, God formed the body of man from the dust of the ground. This body, however, was inanimate. It had eyes, but did not see; ears, but did not hear; hands, but could not feel. Then God breathed into the nostrils of this inanimate body the breath of life and thereupon the body became animate, a living soul, a breathing creature, a sentient being, with all the senses of sight, hearing, etc. You will observe that the record does not say that God gave man a soul and that his soul is immortal, but it does say, that the uniting of the breath of life with the dust of the ground, in the hands of the Lord, produced a living soul, a man, who was named Adam.

From the day God created Adam he has added nothing to man, has created nothing new (Gen. 2:2). There was nothing then about man that was immortal, death-proof; he has not acquired it since. Withdraw from the body of man the breath, and, as we all know, man becomes a corpse. There remains no life, and if life is ever again enjoyed it must be a gift front God.

The record also discloses that it was necessary for man to feed his soul upon the fruits of the earth to sustain it, (Gen. 1:29-30). If created immortal such would have been wholly unnecessary. Food would not only have been needless, but God could not have destroyed that soul.

The first man, Adam, was created a perfect being, because all creation of God was "very good," perfect (Gen. 1:31; Deut. 32:4). He was "made a little lower than the angels" (Psa. 8:5), therefore possessing none of the angelic or spirit nature. He was created human. He was created in the likeness, or image, of God, that is, with will power, reason, sense of justice, etc., and as God has dominion over the entire universe, in like manner, God gave Adam dominion over the things of the earth (Gen. 1:26-30).

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VII: LAW PROMULGATED.

God planted a garden in Eden, and gave its keeping into the hands of man, Adam (Gen. 2:8). That everything in that garden was beautiful beyond the description of present man, there can be no doubt. God having placed Adam therein, made

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known to him His law, viz: Love. That law required of Adam absolute obedience to God; not an enforced obedience; he was not forced against his will to obey, but prompted by love he must obey, and a failure to so obey meant death. Created in the image of God, Adam was endowed with a will, having the right to willingly obey God because of his love for him, or willingly disobey and suffer the penalty. The penalty attached to all infraction of that law was death; God thus stating it to Adam:

"For In the day thou eatest thereof thou shalt surely die" (Gen. 2:17)*

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VIII: MAN'S FIRST TRIAL

Adam, the first man, was placed upon trial for his life before the tribunal of Jehovah God. The place of that trial, selected by the just, wise and sympathetic judge, was in the earth, the garden of Eden. Perfect and beautiful in all its parts, this was a fitting place, graciously selected by God for the trial of mall. Although endowed with a perfect human body, intellect and will power, one thing Adam did not have, viz: he had not had experience with evil, sin. In this the see a reason for what follows.

This was Adam's trial day, his judgment day. This was the first judgment day. There appeared before Adam, and his wife, on this auspicious occasion, the serpent, more subtle, as we are told, than any other beast of the field, and falsely represented to man that a refusal to obey Jehovah's law would not result in death.

Heeding this false advice the law was violated and man fell (Gen. 3:1-6).

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IX: JUDGMENT ENTERED

Being called before the bar of God, man admitted his guilt. Having had a fair and impartial trial, nothing remained but to assess the punishment provided; enter the judgment. This the just Judge did, and that judgment is fully set forth in the record. That judgment, affecting as it does, every man that has been horn into the world, it is important that the critically examine it.

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Before doing so, permit its to observe that if eternal torment of the defendant, Adam, was the result of that trial, then Adam did not have a fair trial, because there was no such penalty named in the law.

If the sentence of that court was eternal torment for man, then we should be able to find it so stated in the record of the judgment or sentence. If not so stated therein, then we may he sure that no such penalty was ever intended to he inflicted upon man.

At the conclusion of this record it is clearly stated that God has provided a special penalty for any who shall add to or take from this book (Rev. 22:18), hence, the importance of adhering to the record as it is written.

Let the record of this judgment speak for itself (Gen. 3:14-19):

This part of the sentence has been fully carried out, as every man well knows.

"And the Lord God said unto the serpent, 'Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; and upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life"" (vs.14).

"Unto the woman he said, 'I will greatly muluply thy sorrow and thy conception; In sorrow thou shalt bring forth children; and thy desire shall be to thy husband and he shall rule over thee"" (vs. 16).

Every mother who has lived in the earth must testify to the literal fulfillment of that part of the sentence.

"And unto Adam he said, 'Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I command ed thee, saying, thou shalt not eat of It, cursed is the ground for thy sake; In sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall It bring forth to thee, and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, TILL THOU RETURN UNTO THE GROUND, FOR OUT OF IT WAST THOU TAKEN; FOR DUST THOU ART AND UNTO DUST SHALT THOU RETURN" (vs. 17-19).

I submit that no kind of sophistry, no sort of reasoning or interpretation can make that judgment and sentence, as there recorded, meant anything else than the utter destruction or blotting out of man from the face of the earth and from the presence of God. Eternal torment is not even intimated, and no man has any authority to read into it such punishment.

Death, as therein used, means what it says, destruction, absence of life. That death sentence, by heredity, passed upon every man that has been horn into the world, as the testimony reads:

"Wherefore, as by one man sin entered Into the world, and death by sin, and so death passed upon all men, for that all have sinned" (Rom. 5:12). THE WAGES OF SIN IS DEATH" (Rom. 6:23), NOT ETERNAL TORMENT.

A careful examination of this book will fail to disclose ally other final punishment promised or provided for man.

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X: SENTENCE EXECUTED

That the sentence pronounced against man was just, must be conceded by all fair-minded persons. God had clearly defined the penalty and Adam committed the sin with full knowledge thereof.

The severity of the penalty could not have been greater under God's just law.

Adam and Eve here driven from the garden of Eden. They went forth into the then cursed earth, bearing the stripes of convicts, to earn their bread in the sweat of their faces; and every man from then until now has worn these same stripes and borne similar burdens, until hidden in the tomb. We are daily reminded that this sentence is still being enforced, as we see the funeral procession pass along the streets.

Agreeable to the law promulgated, this sentence was not carried into effect instantly, but was gradually enforced. The penalty, in the Hebrew, reads: "Dying, thou shaft die." Howsoever translated, "day," as there used, did not mean twenty-four hours. A day with the Lord is as a thousand years. The process of dying began when Adam was driven from the garden of Eden, and with him ended when he reached the age of 930 years (Gen. 5:5). So ever since, the babe enters the world sick, with pain, a process of dying, which continues until returned to the dust.

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XI: RANSOM AND NEW TRIAL PROMISED

In human tribunals when man is tried for an infraction of the law, convicted and sentenced, the Judge before whom the

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trial is had, or some higher court of appeal, may, and frequently floes, grant the accused a new trial because of some error committed in the first trial. Such courts are composed of imperfect "ell and for that reason errors are not uncommon; hence, new trials.

Adam, however, was tried before a just judge, Jehovah, who, because of his perfection and righteousness, could not commit error. A man having been fairly tried, the judgment being just, Jehovah, by reason of His justness, and the immutability of His law, could not grant Adam or his race a new trial. Consistent with this judgment, however, God could provide a means by which another could take man's place and redeem him from that penalty, and then the Redeemer could grant man a new trial for life and restore hint to life.The judgment, heretofore considered, said: "The seed of the woman shall bruise the serpent's head" (Gen. 3:15).

This, though vague and indefinite, was a hope of some such provision.

Adam and his children went forth in the world to battle with the thorns and thistles, suffer pain and anguish, and in sorrow earn their bread by daily labor. Sin henceforth reigned in the earth and death as the result of sin. Adam died and returned to the dust, and his children and his children's children did likewise. For nearly two thousand years these conditions continued with no new evidence upon which to base a hope. The sun of hope seemed to have set forever.

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XII: OATH-BOUND COVENANT FOR NEW TRIAL

Abram, whose name was afterwards changed to Abraham, then appears upon the scene. This record discloses that he was a man who pleased God by his faith and obedience. When at the age of seventy-five years the Lord told him that if he would leave his native land and go into a strange country, which the Lord would show him, that He would make of Abram a great nation and would not only bless him, but the Lord God added, "And in thee shall all families of the earth be blessed" (Gen. 12:1-1). Abram was not told in what manner this blessing would he given, but having faith in the promise of God he obeyed and went forth.

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Many more years passed and no more evidence of the promised blessing. Abram and his Wife were both growing old and they had no heir through whom the promise could he fulfilled, but he had an abiding faith in Jehovah and that faith was "counted unto him for righteousness" (Gen. 15:6). And as a token of His favor God changed his name to Abraham (Gen. 17:5), signifying. "Father of many nations." When these were old a son was horn to Abraham and his wife. The hope of the promised blessing sprang anew in the human breast. The Boy, Isaac, grew and being the only son of Abraham by his wife, and the hope of the promise, as Abraham saw it, naturally the father's affections were set upon this boy. To further test the faith and obedience of Abraham, God asked him to offer Isaac as a sacrifice, and Abraham, having faith in God's ability to raise up Isaac from the dead, made ready to slay his son as a sacrifice, but the angel of the Lord stayed his hand, and Abraham received his son, in a figure, from the dead (Gen. 22:1-12; Heb. 11:19). Because of this faith and obedience of Abraham, God made, through the medium of His angel, a covenant with Abraham binding it with His oath, wherein he agreed to multiply the seed of Abraham "as the stars of heaven and the sands of the seashore," adding:

"And in shy SEED shall all the nations of the earth be blessed, because thou hast obeyed my voice" (Gen. 22:15-18).

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XIII: BLESSING DEFERRED

God's favor having been shown in such marked degree to the son of Abraham, it seemed that the hour of the promised blessing was near. Not so, however, as years passed and the blessing came not. The promise was renewed to Isaac (Gen. 26:3-4), and Isaac died. The hope of the people then centered upon Jacob, the favored son of Isaac, to whom the promise was renewed (1 Chron. 16:16-17). As further evidence of His favor God changed the name of Jacob to Israel, and in his seed founded the twelve tribes of Israel, headed by Jacob's twelve sons, from thenceforth God's chosen people, and who remained His chosen people for many years (Gen. 32:28; 35:10-11; 49:23; Deut. 26:5; John 1:11).

Jacob died and the promise was not fulfilled. His children now domiciled in Egypt, became a great people, "mighty and prosperous" (Deut. 26:5). The promise having passed to this nation, chosen of God, they grew in strength and their hopes increased, that they would soon dominate and bless all nations of the earth. But they were doomed to disappointment. A new ruler in Egypt made them his slaves, and for nearly two hundred years they remained in bondage, sorely oppressed by the grievous burdens heaped upon them. During that time their hope almost died away and the promise was almost forgotten. At this critical hour God raised up from among His people, Moses, who proved to be a mighty instrument in the hands of the Lord. Having renewed to them the promise (Exodus 6:1-8), God, through His instrument, Moses, led the Israelites out of Egypt and they began their journey to the promised land. For forty years they wandered in the wilderness. The Lord, through Moses as His mouthpiece, then declared unto Israel:

"The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren like unto me; unto him ye shall hearken" (Deut. 18:15).

Moses died and the people looked forward to the coming of one "like unto him." Joshua then became their chosen leader, and under his leadership, the Israelites actually entered the promised land, the Lord taking them over the river of Jordan in a miraculous manner (Josh. 3:15-16).

It seemed that the time for the fulfillment of the promise was now at hand, but not so. Joshua died, the promise not being fulfilled. Years passed without any apparent progress being made. Then there arose from among this people the shepherd boy, David, whom God placed at their head as their king. Arising to great distinction as a ruler, the hopes of this people were centered in him. David died and was followed by Solomon, the wise, who builded the mighty temple of the Lord in the city of Jerusalem. Solomon died, the blessing not having come.

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Israel was overrun by other nations, carried away as captives, for a time, greatly suffered from indignities heaped upon them by their enemies, and many of them fell away front the faith and refused to return to Jerusalem. Two thousand years had now passed since God had made the oath-bound covenant with

Abraham, and the promised blessing to the families of the earth had not come.

From time to time God had raised up His holy prophets, who, as the spokesmen of the Lord, had testified to the coming of the promised deliverer. All of them with one accord had so testified to the chosen people of the Lord. A careful examination of the testimony of these holy witnesses of the Lord will show the truthfulness of this statement. Isaiah, the prophet, had testified (Isa. 53:1-12) to the manner of his coming; how he would become a man of sorrows and acquainted with grief, be despised and rejected of men, "pour out his soul unto death." and be "cut off out of the land of the living for the transgression of the people." and bearing their iniquities, by his knowledge he should justify many. But the people did not understand the prophets. They looked for an earthly king. The prophet Jeremiah had testified to them:

"Behold the day comes said the Lord, that I will raise unto David a righteous branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved and Israel shall dwell safely, and this is his name whereby He shall be called, THE LORD OUR RIGHTEOUSNESS" (Jer. 23:5-6).

The eyes of all Israel then turned to the house of David, looking with eagerness for the coming of their king. Being sorely vexed and oppressed by their foes, the whole nation was in expectation of the promised deliverer (Luke 3:15; 2:25-28).

Rome had become the master of the nations and her iron hand was upon Israel. The faithful were watching and waiting for the sign of deliverance. On a certain night, as this record discloses, in the City of David in the Country of Judea, a child was born, and when born the heavenly host sang together the glory of God, and witnesses then living on the earth testify, that the Lord through His angel sent to the people of earth this message

"And the angel said unto them fear not for behold I bring you GOOD TIDINGS OF GREAT JOY, WHICH SHALL BE TO ALL PEOPLE. Far unto you is born this day, in the city of David, a Savior which is Christ the Lord" (Luke 2:8-11).

The Jews were now rejoicing that their deliverer was born. Thirty years must elapse before the newborn king could attain to his legal majority. This time having arrived, Jesus appeared and began the work for which he was sent to earth (Matt. 3:13,

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Luke 3:21; 4:14-15). But the manner of his appearing was a disappointment to Israel's population. It was not pleasing to the "Doctor of Divinity" class, the "wise Pharisee." He came not arrayed in robes of purple and like linen, bearing a golden scepter in his hand: but came without show or ostentation. "Meek and lowly in heart" (Matt. 11:29), as an humble servant, yet a perfect man, mentally, physically, morally. For three and a half years he went among the chosen people of the Lord teaching them concerning his coming kingdom, healing the sick ails comforting the broken hearted. The Jews not understanding him, eager to see his kingdom established that they might throw off the Roman yoke, on several occasions sought by force to make him king. Twelve men, corresponding with the twelve heads of Israel, Jesus chose as his disciples, who accompanied him on his travels. The feast of the Passover, annually celebrated by the Jews at Jerusalem, was drawing near, and Jesus and the twelve were on their way to that city. Approaching Jerusalem a great multitude assembled, and believing that the hour had come for the establishment of the kingdom, they spread their garments in the pathway of Jesus and cried aloud:

"Hosanna to the Son of David. Blessed is He that cometh In the name of the Lord" (Matt. 21:8-9).

Again disappointment was their portion. Within a few days thereafter Jesus was tried, convicted and crucified as a malefactor (Matt. 27:1-50). The faithful were dismayed, his nearer followers scattered, some denying him with oaths. In sorrow they returned to their fishing nets, exclaiming:

"We trusted that it had been he which should have redeemed Israel" (Luke, 24:21).

He, in whom the faithful had put their trust, was now dead, and the promise made to their father Abraham, was unfulfilled, and still remained shrouded in mystery.

Within less than forty years from that date, Jerusalem and its magnificent temple were laid waste, the city left desolate and the remnant of her people scattered to the four corners of the earth, and so remained and without favor until recent years.

Nearly two thousand years more have rolled away and still man suffers under the penalty of death, and the promised blessing to all families of the earth has not become a reality. The

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promise itself has been lost sight of and the great mass of the peoples of earth are in total ignorance that such a promise was ever made, and, at this time, except for a comparatively sman number who are still holding up the light, agreeable to the words of the prophet, "darkness covers the earth and gross darkness the people" (Isa. 60:2).

Although now living in a time of rapid transit and when knowledge of worldly matters is greatly increased (Dan. 12:4), yet, the precious blessing as promised by God to man, and as recorded in His book, is being forgotten or ignored by "the blind leaders of the blind" (Matt. 15:14). It is a sad commentary yet true, that the great institutions of learning of this world, are now denying the origin of man, repudiating the word of the Lord; denying man's fall and his redemption by the blood of Jesus.

The families of the earth never having received the promised blessing, and four thousand years having passed since the promise was made, the all important question to man is, will the promise ever he fulfilled?

We may be assured, that so certain as God exists, the promise will yet be fulfilled to the letter. God is the embodiment of truth. His word will not return auto Him void. He has provided the means for its full consummation, in His own due time, as we shall see (Num. 23:19; Isa. 55:11).

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XIV: THE MYSTERY

God's plan for carrying out His promised blessing to all families of the earth remained shrouded in mystery for four thousand years. The Jews did not understand Jesus, not even His disciples understood him, when on earth. God's mystery was not due to be understood until after the resurrection of Jesus, and not then until after His faithful followers hall been given the Spirit of truth, the Holy Spirit. Just before His crucifixion Jesus said to His disciples:

"I have yet many things to say unto you, but ye cannot hear them now; howbeit, when he, the spirit of truth, is come, he will guide you into all truth" (John, 16:12-13).

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After His resurrection, and before He ascended to the Father, Jesus again told His disciples that the mystery would be revealed to them when the Holy Spirit had come to them (Acts 1:6-5). At Pentecost these did receive the Holy Spirit and for the first time understood and testified concerning this mystery (Acts, 2:1-4). Even then they did not fully understand, but afterwards they did more fully understand. Paul, being after Pentecost miraculously brought to a knowledge of the Lord, received the Holy Spirit, and to him the secret was fully revealed. Concerning which he testified, saying:

"Even the mystery which hath been hid from ages and from generations, but now is made manifest to His saints (only), to whom God would make known what is the riches of the glory of this mystery among the Gentiles, WHICH IS CHRIST IN YOU,the hope of Glory" (Col. 1:26-27).

These words were addressed to a special class, as we shall later see, not to the world in general. It is intended of the Lord that only this special class shall understand at this time, but such will not always be the case. This mystery is God's plan for the salvation of men, yet it is now hid from all except those who, full of faith, in God's promises earnestly seek for the truth. In the pages following we shall endeavor to point out this mystery by giving an outline of God's revealed plan. Through His prophet God has said:

"The secret of the Lord is with them that fear (reverence) Him and He will show them His covenant" (Psa.25:14).

In studying God's plan we are admonished to "rightly divide the word of truth" (2 Tim. 2:15). This we must do with reference to epochs of time, because what is applicable to one epoch often has no application to another. The Scriptures disclose that God's plan is divided into three great epochs or dispensations of time, which dispensations are called worlds. The first dispensation began with the creation of man and ended with the deluge and is designated by Peter, "The world that was" (2 Pet. 3:6). Dispensation the second embraces the period of time from the flood to the establishment of the Lord's kingdom on earth at the second appearing of Christ, and is called by the same witness,

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"this present evil world" (Gal. 1:4), because it is under the limited control of Satan, who is called the "Prince of this world" (John 12:31; Eph. 2:2; Mal. 3:15); his Satanic influence being predominant in this world, or dispensation. The third dispensation is to be a "World without end" (Isa. 45:17), has its beginning with the establishment of the kingdom of God on earth, continues forever and is called "the world to come, wherein dwelleth righteousness," evil not being permitted therein (Heb. 2:5; 2 Pet. 3:13; Psa. 37:9).

Dispensation the first has no subdivisions so far God's word discloses. The second dispensation is subdivided into three separate and distinct periods translated worlds, in the common English version. The Greek word here used for world is aion, properly translated Age. The first sub-division is the Age of the Patriarchs, which began with the calling of Abraham (Gen. 12:1-4), and ended with the death of Jacob, at which time Jacob's twelve sons were made the heads of the twelve tribes of Israel; and here began the Jewish Age, during which period God's favor was shown only to the Jews (Amos 3:2). The Jewish Age ended with the crucifixion of Jesus, the Lord's favor being then withdrawn from that nation (Matt. 23:35). The third subdivision is known as the Gospel or Christian Age, which began at Jesus' death and ends when Christ again appears and sets up his kingdom (Matt. 13:39). This is also the end of the "present evil world." and the beginning of the "world to come." The Scriptures disclose only the first subdivision of the Third Dispensation, which is the Millennial Age (Rev. 20:4).

Space will not permit a detailed examination at this time of the testimony relating to the various ages.* We here merely call attention to these divisions of time, and if the reader will keep these in mind he will thereby be enabled to "rightly divide the word of truth" and apply the testimony to the time or age for which it is intended.

See, Plan of Tim Ages, p. 65.

NECESSITY FOR A RANSOM

From the evidence thus far examined the have learned that Adam before his fall was a perfect man; that he was tried, justly convicted and a judgment entered against him, forfeiting his life: that the whole human race being then in his loins, all men were born under that death sentence. That judgment worked

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a complete "attainder of blood." All men must, at the end of their brief earthly existence, die and remain forever dead, unless redeemed from that death sentence. Because of the unchangeable law of God a pardon could not be, and therefore never was, granted to man. God's justice must be satisfied. If satisfied by another paying the judgment it is manifest that nothing short of a perfect human life could meet the requirement, because it was a perfect human life, a right to live forever as a man, that Adam forfeited. In all the earth there was not a perfect man who could take Adam's place and redeem him and his race from the death sentence.

Abraham, Isaac, Jacob, David and others had pleased God by their faith and obedience, but they had inherited the sin of Adam, and were therefore not actually perfect. Upon this point the witnesses positively state:

"There is none good, no, not one for all had sinned." "None of them could by any means redeem his brother, nor give to God a ransom (corresponding price) for him" (Psa. 14:3; Rom. 3:10,23; Psa. 49:7).

JESUS

It is here pertinent to inquire, who is Jesus, whom, as the have seen, was foretold by all the holy prophets born of a woman, lived among men and was crucified?

Out of the twelve tribes of Israel. Judah was selected as the one from whence the deliverer must come (Gen. 49:10; Micah 5:2; Matt. 2:6). According to the promise made to Abraham the Savior must be of the seed of Abraham. Matthew traces the genealogy of Jesus from Abraham, through Judah and David. showing that he was born of the flesh in harmony with the promise. Had Jesus been begotten by man he could not have been perfect, but being begotten by the miraculous power of God he was perfect (Matt. 1:1- 25). He was, therefore, capable of becoming a ransom for the human race. When on earth, Jesus, speaking of himself, said:

"For even the Son of man came not to be ministered unto, but to minister, and to give HIS LIFE A RANSOM FOR MANY" (Mark 10:45).

That our faith may be deeply laid in a solid foundation, concerning the ransom of man from the Adamic sentence of death, it is here important to determine Jesus' nature when on earth: that is, whether He was a man of the human nature, or whether He was divine, or whether He was both human and

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divine. This point, we believe, has confused many honest seekers after truth.

The theory of the incarnation of Jesus is held by many good and honest Christian people. That theory, as the understand it, is this: That Jesus, when on earth, was divine, of the divine nature; that His body of human flesh was merely a covering or clothing for His spiritual or divine body: that when he left Heaven to become a man, or to take the body of flesh, He laid aside nothing, but retained His divine nature, taking the body of flesh only as a covering to he used as a medium of communication with men. Some hold that He was both a perfect man and a perfect God.

These theories we cannot accept and shall here attempt to show that they are violently opposed to both reason and God's word of truth.

It is impossible to conceive how two perfect beings could exist in one body. Such a combination could be neither human nor spiritual, but a mere hybrid thing, therefore incapable of being a ransom for man. Let us keep in mind that ransom means an exact, corresponding price.

Adam was of the human nature, perfect, and it was this perfect human soul that God sentenced to death. It is not comprehensible how anything short of a being of the human nature perfect could be given as all exact corresponding price, a ransom, for Adam and his race, and meet God's exact justice, if an angel or any spiritual being higher than man was accepted, then God was unjust in accepting more than he had required of Adam. If anything less than a perfect human being, of the human nature, was accepted, then such did not constitute a ransom price. In accepting either, God would not be exactly just, therefore impossible with God. We must not forget that there are some things impossible even with God, such as injustice, inconsistency or falsehoods.

If the incarnation theory be correct, only the covering, the body of flesh, could have been sacrificed, and if nothing more than a mere body of flesh and blood was sacrificed, then such sacrifice was false and fraudulent, could not have exactly met the penalty then standing against the human race, and therefore all men must perish under the original sentence: and the promise was made in vain. But why theorize? Let us turn to the Lord's word and see what that says.

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We here state the following propositions, which the hold are fully supported by the Bible testimony, namely: That Jesus existed from the beginning with the Father, a spiritual being; that in obedience to the Father's will, and for the express purpose of redeeming man, he voluntarily laid aside or gave up his spiritual nature in exchange for human nature, came down from heaven and became a perfect man, taking the human nature; that at the age of thirty years, when he reached perfect manhood under the law, he presented himself, his human life, to the Father as a living sacrifice even unto death, and was at that time by the Father begotten to the spiritual nature of the highest order, was thereafter put to death, thereby becoming the ransom for all men, and at his resurrection was born to the spiritual nature of the highest order, the divine nature and became immortal. In support of these propositions we submit the following Bible proof:

In the testimony of the witness joint the read, that in the beginning Jesus was with God, and was the active agent in the creation of all thins (John 1:1-3). That He was the beginning of the creation (Rev. 3:1-5). Being with the Father, who is a Spirit, Jesus was necessarily of the spiritual nature. He came down from heaven in obedience to the Father's will (John 6:38), for the express purpose of becoming a ransom for man.

"God sent not His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:17).

The Scriptures nowhere intimate that a spiritual being was given as a sacrifice for the satiation of man. Before coming to earth Jesus was rich, and by coming here He became poor. The testimony reads:

"For ye know the grace of our Lord Jesus Christ, that though he was rich yet for your sakes he became poor, that ye through his poverty might be rich" (2 Cor. 8:9).

In what was he rich? In life and spiritual glory with the Fattier in heaven. How did he become poor? By becoming a man, taking a lower nature. in becoming a sin-offering for man. Note the testimony of the prophet Isaiah 53:

"He is despised and rejected of men; a man of sorrows, and acquainted with grief" (Isa. 53:3). "Yet it pleased the Lord to bruise him' he hath put him to grief" (Isa. 53:10). "For he was cut off out of the land of the living, for the transgression of my people was he stricken" (Isa. 53:8).

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The translation of Phil. 2:6-7, as given in our common English version, is misleading. We give below three different translations, which makes clearer the point at issue:

"Who being (originally-margin) in the form of God, counted it not a prize (a thing to be grasped margin) to be on an equality with God; but emptied himself, taking the form of a servant, being made in the likeness of men" (Revised Version).

"Who existing in the form of God, counted not the being on an equality with God a thing to be grasped; but emptied himself, taking the form of a servant, being made in the likeness of men" (American Rev. Com.).

"Who, though being in God's form, yet did not meditate a usurpation to be like God; but divested himself, taking a bondman's form, having been made in the likeness of men" (Emphatic Diaglott).

The Apostle Paul tells us that "There is a natural body, and there is a spiritual body." The foregoing clearly shows that originally Jesus a spirit being with a spiritual body, had the same form of God, but did not, as Satan did (Isa. 14:12-14) attempt by usurpation to become equal or above God, but being "Meek and lowly of heart," obedient to the Father's will, he emptied himself, divested himself Of his spiritual nature, wherein he was rich, and became poor by taking the human nature, taking a bondsman's form; that is, he became a man that he might take the place of all men who were under the bonds of death. This view is entirely harmonious with all the Bible testimony on this point.

God's law required "a life for a life" (Exodus 21:23; Deut. 19:21), and in this case, a human life, exactly corresponding to the perfect life lost. It was a perfect human life that Adam lost. A perfect human life must be given in its stead to satisfy the penalty. According to the promise, this human life must be of the seed of Abraham. Now note the Apostle's testimony, in harmony with these two requirements:

"For verily he took not on him the nature of angels (spiritual, though on a lower plane) but took on him the seed of Abraham (human nature). Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation (satisfaction) for the sins of the people" (Heb. 2:16-17).

He was the son of God, begotten by the power of God, and therefore a perfect man (Luke, 1:35). If a perfect man, he could not have been a combination of two natures. Adam was also the son of God, before he fell (Luke 3:35), and was created

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perfect as a man, but after his fall his children were all children of wrath (Eph. 2:3).

Adam and Jesus were the two, and only, perfect men that have lived on earth: both sons of God. By the disobedience of Adam sin entered into the world, by the obedience of Jesus, even unto death, life is offered to all the world (Rom. 5:12-19).

We read in Matt. 1:18-25, how Jesus was, by the power of God begotten to the human nature, and was afterwards born of a woman, like other babes are born, a human being. From his youth he was subject to His mother and grew up and "increased in wisdom and stature and in favor with God and men" (Luke 2:51- 52). If a spiritual being, incarnated, why was it necessary for him to grow up like other men? Why did he not assume a fully developed human body? If divine, how could he have increased in wisdom and in favor with God and men? If divine, it is hardly necessary to say that he would have been all wise at all times and could not have increased. Can it be said that the process of growing up and increasing in wisdom was a mere pretense to impress men and obtain their favor? Certainly not, because God could not and does not resort to pretenses.

The Bible testimony nowhere says that Jesus was incarnated, but it does say, "He was made flesh and dwelt among men" (John 1:14).

He was born of a woman under the law, an Israelite, that he might redeem those under the law, as well as all other men (Gal. 4:4-5). At the age of thirty years, when he became a perfect man under the law, he at once consecrated himself, his perfect human life, soul, being, to the Father, even unto death. He here agreed to give up his human existence, his life, his all, that the Father might beget him to the spiritual nature, to the end that he might be born a spirit being after the actual death of the human. This consecration he symbolized by water baptism. John did not understand why Jesus should be baptized, but performed this symbol at the earnest request of Jesus. Immediately following this consecration, and the outward testimony thereof by submitting to baptism, he was anointed of the Holy Spirit of God and was then and there begotten by the Father to the spiritual, the divine nature.

He here became the Christ, the anointed one. Christ meaning

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"anointed one." As evidence of these statements note the following testimony:

"And Jesus when he was baptized, went up straightway out of the water; and lo, the heavens were opened unto him (if divine the heavens would have been open all the time) and he saw the spirit of God descending like a dove and lighting upon him; and lo, a voice from heaven, saying, This Is My beloved Son in whom I am well pleased" (Matt. 3:16-17).

That he was here begotten we read:

"So also Christ (anointed one) glorified not himself to be made a high priest but he (God) that said unto him, Thou art My Son, TODAY HAVE I BEGOTTEN TREE" (Heb. 5:5).

This begetting, as we have seen, took place at the time Jesus was anointed of the Holy Spirit of God. We cite the further testimony:

"That word, I say, ye know, which was published throughout all Judea and began from Galilee, after the baptism which John preached, how God anointed Jesus of Nazareth with the Holy Ghost (spirit) and with power, who went about doing good, and healing all that were oppressed of the devil, for God was with Him" (Acts 10:37-38).

If divine, merely incarnated, this anointing and giving to him of power by the Father would have been wholly useless, and certainly God resorts to nothing useless. If Jesus was at all times divine, how could God beget him to a new nature? Impossible. To us this seems conclusive proof against the incarnation theory. But there is much more evidence against it.

A begetting always precedes a birth of any creature. Jesus clearly laid down the proposition that all human beings who would enter the heavenly, spiritual kingdom must be born again, born spiritual beings Nicodemus desired of Jesus to know how he could enter the kingdom, and Jesus answered him and said:

"Verily, verily I say unto thee except a man be born again he cannot see the kingdom of God" (John 3:3).

The birth here referred to is spiritual birth and for that reason Nicodemus did not understand Jesus. Again Jesus said:

"That which is born of the flesh is flesh, and that which is born of the spirit is spirit" (John 3:6).

We have seen that Jesus was born of woman, of the flesh, and was therefore flesh when on the earth, but at the time of his consecration of that human nature to death he was begotten of the spirit. Actual death of the flesh necessarily had to precede the actual birth of the spirit. The spirit that was begotten by

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the Father at the time of consecration was actually born a spirit at the resurrection (1 Cor. 15:16-23). The begetting is not the being, but only the embryo from which the being is developed, therefore not a being until birth. This testimony of Jesus clearly demonstrates that two perfect natures cannot exist in one body at the same time, and is conclusive that when on earth he was not both human and divine.

Let its examine some more testimony showing that he was a man and not divine, when in the flesh.

He had greater power when he was on earth and by the use of such power performed many miracles, but this power was not of himself, but all came from the Father. Note what he said about this:

"Then answered Jesus and said unto them, verily, verily, I say unto you the Son CAN DO NOTHING OF HIMSELF, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the San and showeth him all things that Himself doeth, and He WILL SHOW HIM GREATER WORKS THAN THESE that ye may marvel" (John, 5:19-20).

Manifestly if divine he could have seen all things without being shown of the Father. Again he says:

"I CAN OF MINE OWN SELF DO NOTHING; as I hear I judge and My judgment is just; because I seek not mine own will but the will of the Father which hath sent Me. If I bear witness of Myself My witness is not true" (John 5:30-31).

Now note his testimony concerning the glory which lie had when in the spirit and which he did not have when in the flesh. Just previous to his crucifixion he prayed to the Father in these words:

"And now, Oh Father, glorify (honor) Thou Me with Thine Own Self with the glory which I had with Thee before the world was" (John 17:5).

If he laid aside nothing to become a man, then this testimony is false, but we know it is not false because from Jesus. In his pre-human existence he enjoyed glory, honor, with the Father in the spirit. He had a spiritual body, spiritual nature. This he voluntarily exchanged for a human existence. As a spiritual being he did not die, but merely exchanged the higher for the lower nature, man nature, that he might redeem the human race. His human existence is now about ended. He knows he must now go into death, and he prays the Father to again give hin the glory as a spiritual being which he once enjoyed.

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If he was a divine being incarnated he could not have been tempted, yet we read that he was tempted in all points like as we are tempted (Heb. 4:15). Matthew details in what he was tempted by Satan, after having fasted for forty days in the wilderness. Jesus here refers to himself as a man (vs. 4), and after Satan had left him angels came and ministered unto him (Matt. 4:1-11). Could angels have been of assistance to a divine being?

In Gethsemane he suffered intense agony, sweating great drops of blood. Was this suffering of the flesh? It could not have been, for the reason that at the time of his agony he was undergoing no bodily punishment. If a divine being incarnated, nothing but the flesh could have suffered; therefore, we must conclude that this suffering was of the soul, the being, mental agony. His whole existence had been with life. He was now facing death. True the father had covenanted to raise him up from the dead, but before the Father could do so, Jesus must fulfill to the letter his part of the covenant. Should he fail in any particular he could not meet the Father's requirements. Should he fail he must become extinct and all men, then under the death sentence, must likewise perish (I Cor. 15:16-18). Realizing his relation to the covenant and his great responsibility, and fearing that he might fail, he was overwhelmed, and in agony, he offered up prayers to the Father, with crying and tears. Concerning this point note the testimony of the Apostle:

"Who in the days of his flesh when he had offered up prayers and supplications, with strong crying and tears, unto Him that was able to save him from (out of) death, and was heard in that he feared" (Heb. 5:7).

If a divine being incarnated, why would lie offer up prayers and supplications in tears to the Father? Or was this crying and supplication a mere outward show to impress his disciples; a mere farce and a sham? If incarnation theory be true, their it could hate been nothing more than a subterfuge, a farce. But we know there was no farce in connection with this occurrence, because the Lord is the embodiment of truth and honesty.

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