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Reply with quote  #31 

The Transforming Efficacy of the Truth


The vital importance of understanding  the Bible revelation of God will be manifest to those who admit the authority of  the New Testament in matters of faith and practise, in considering the testimony of Him “Who proceedeth forth and came from God”; and who, in “giving to the disciples the words which the Father gave him,” said: “Thou givest to Thy Son jurisdiction of all flesh, that everything which Thou hast given to him, he might give to them aionian life.   ...


bro John Thomas,  Phanerosis  : An exposition of the doctrines of the Old and New Testaments concerning the Manifestation of the invisible eternal God in Human Nature. 



Exo 38 Psa 100,101 1Co 8,9



Reference to:

Exo 38: 1-7


Exo 38:1  And he made the altar of burnt offering of sh.ttim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof. 

Exo 38:2  And he made the horns thereof on the four corners of it; the horns thereof were of the same: and he overlaid it with brass. 


... There can truly be no such thing as natural religion when religion is seen as the institution of reconciliation or re-binding (religion) which God has appointed for the restoration of condemned sinners to His favour. They are all “alienated from him by wicked works”, and how can people in that position dictate to God the terms of their reconciliation? God has been pleased to make advances: it is those advances that sinners must receive and adjust themselves to. The nature of them is indicated in this Mosaic parable. There stands the tabernacle in the midst of its court—formed by the white curtains of righteousness. Righteousness is that only which God considers right. People not in harmony with this—who neither know nor conform to His revealed will—are by the sheer necessity of things outside the encampment of reconciliation, which He has set up in the earth in Christ. Even when they see this and want to enter, circumcision is required. In the case of the Jew after the flesh, circumcision of the flesh was the sufficient part in the shadow of things. But in the substance of all this shadow, there must be circumcision of heart’ the cutting off of “the desires of the flesh and of the mind” as the rule of life—and the recognition of God’s choice, God’s appointment, God’s invitation, God himself—as the only basis of approach’ “circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” (Col. 2:11).


As we look at the shadow again, we see circumcised men approach “the door of the congregation” with something in their hands: either a lamb or a kid of the goats, or it may be, leading a sheep or bullock or goat or heifer. Their circumcision is not enough’ they must offer sacrifice to be accepted. This is connected with the leading feature of the court, inside the gate—the great altar of sacrifice—“hollow with boards”—a temporary structure covered with brass, and measuring about eight feet long and broad, and nearly five feet high from the ground, with horns at the four corners on which to bind the heaped-up sacrifices with cords; and four rings for the insertion of staves to carry it when on travel; a brazen net-work underneath to give free action to the consuming fire: and accessory utensils—such as pots, shovels, basins, flesh hooks, fire-pans,—all made of brass (Exod. 38:1–7).


The language of this part of the type is unmistakable. It tells us that sinful man, even with the utmost docility of spiritual circumcision, and desiring to come within the walls of righteousness, cannot approach God acceptably except by sacrifice. What the significance of this is we have often had to consider. In the type, it was an animal, whose life-blood poured out was a confession that God is just in requiring death as the visitation of sin; that He who is so great in the underived and deathless nature and vastness of His being; Who is so unsearchable in the greatness of His Power and the perfection of His wisdom—is righteous in making disobedience and slight a capital offence not to be passed over even by mercy, except when His dreadful sovereign supremacy has been asserted, recognized, and vindicated.


But this terrible truth, which is the basis of all acceptable worship, was only asserted and acknowledged in the shadow when the worshippers under Moses approached with the appointed sacrifice. It had to be enforced in fact as well as in token, before the forbearance of God could grant the remission of sins unto life eternal. Granting life eternal is taking a man into His eternal fellowship without reserve: such abounding grace could only be vouchsafed in connection with the strictest enforcement of His unchallengeable supremacy — of which He declares Himself “jealous”, as is reasonable: for who should be supreme but the Eternal? He proposed this enforcement in the actual blood-shedding of an actual representative man, in whom the individuality of all other accepted men should be merged in the way appointed in the institutions of the Gospel. And even this man, to be acceptable, had to be faultless as regards the principle that had been set at naught—the principle of absolute submission: though a sufferer from the evil effects springing from its subversion in the first Adam, and its continuing subversion in all his sinful descendants. Such a man could not be found in the ordinary propagation of flesh and blood. Therefore He had to provide him, which he did in the way recorded in Luke 1:35. It was, therefore, all the work of His own favour (or grace) in subserviency to the indispensable assertion of His own supremacy and holiness.


bro Roberts, R. (1997, c1987). The Law of Moses. As a rule of National and indivdual life. (electronic ed.).




Reference to:

Psa 101:1  A Psalm of David. I will sing of mercy and judgment: unto thee, O LORD, will I sing. 

Psa 101:2  I will behave myself wisely in a perfect way. O when wilt thou come unto me? I will walk within my house with a perfect heart. 


... That the saints shall rule over and upon the earth is so plainly asserted in Scripture, that it is only by the usual artifices of spiritualizers, that this divine conception has been obscured. A spiritualizer will sooner annihilate the Word of God than give up his favorite prejudices. “The kingdom and dominion under the whole heaven shall be given to the people of the saints of the Most High Ones” Such are the words of Daniel. And surely “under the heaven” cannot mean above it. If the saints were only to reign in heaven, or, were there no earth for them to govern, it would in that case be said that the dominion should be given to them in the heavens, or above the heaven; but not under the heaven. Nor, again can this be applied to the spiritual reign of Christ, for it happens to be found in Dan. 7., which expressly describes the coming of the Lord to judgment. And what is still more remarkable, the same passage which describes the judgment informs us that the first three empires of Daniel are to continue even after the coming of the Lord. It is, therefore, self-evident that this prophecy cannot relate to the end of the world; since the first three empires are still to exist even after the judgment. Nor can it refer to a supposed “heavenly” jurisdiction of the saints since it expressly foretells that dominion shall be given them “under the whole heavens” of the Four Beasts, to say nothing of what is beyond.


The physical perfection of the kingdom of Christ is described everywhere as equal to the moral, and the moral perfection is consistent with the physical. The physical perfection is described in Ps. 72., and evidently extends far beyond the limits of the land of Israel to the ends of the earth. The moral perfection is described in Ps. 101., in which the Lord, as Son of Man, unfolds the grand principles of his government, and publishes his manifesto, which the mightiest sovereigns must obey, or perish from the way.


Although the Millennial period will be far better than the present, it will not be a time of a actual perfection. Perfection belongs only to “the New Heavens and Earth” after the millennial shall have passed away. The nations of the earth having been first subdued will afterwards be enlightened; for the knowledge of the Lord will spread everywhere. But it appears that the enlightenment will not be universally perfect in its results, since some nations will refuse to come up to the Feast of Tabernacles; and yet it must be general. The appointment of the saints as priestly govenors of the world is also an evidence of imperfection; for in a state of perfection no sacerdotal machinery of government would be required. It is also threatened in Isaiah 60., that “the kingdom and nation that will not serve Israel shall perish”—which is another proof of resistance and of compulsion during the Millennial Reign.


The government exercised by the saints during the Millennial period, or Age to Come, is, however, a subject too remarkable to be passed over slightly:—nothing is more galling to the mind of a mere worldly man. At present all the powers of government are committed to the ungodly. The idea of ruling the world according to the will of God is too hateful to be endured. Every ignorant upstart; every adventurer; every infidel, is listened to in preference to the Oracles of God. And above all, it is now the universal feeling that the time has nearly arrived when “the people” are to govern themselves; and every man is to be a king, though without a kingdom. What would be the surprize and indignation of “the Sovereign People,” were they told all their schemes are in vain. That in a few years more, the government shall be taken forever from the multitude, who are incapable of conducting it, and given over to the very persons to whom no one now would vouchsafe to entrust it—to the Saints of the most High. The government which the multitude has tried in vain to conduct shall be entrusted to those who shall then be fitted to conduct it. The statesmen, warriors, philosophers, and orators who alone are now depended on, shall then be laid aside, and the saint who had been made wise unto salvation, shall sway the authority of which the man of the world was not worthy. “All power is given unto me in heaven and earth,” was the declaration of the Lord Jesus after his resurrection. This authority he will fully assume in the Age to Come; and from Him as the centre of authority, the Saints shall derive their commissions as his lieutenants in governing the world; and shall be endued with force which no man will be able successfully to resist. The saints shall judge the earth during the whole Millennial period; during a thousand years, and their powers will no doubt be in proportion to their empire.  ...


bro John Thomas,(n.d.). Herald of the kingdom and age to come (6:172-173). New York.



Reference to:

1Co 9:13  Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 


...This Yahveh-nissi-altar was superseded by an altar overlaid with plates of brass. These plates represented ‘the flesh of sin’ purified by fiery-trial. ‘Gold, silver, brass, iron, tin, and lead, every thing,’ said Moses. ‘that may abide the fire, ye shall make go through the fire, and it shall be clean; nevertheless it shall be purified with the water of separation; and all that abideth not the fire ye shall make go through the water.’—Numb. 31:22. The connexion of the plates with sin’s flesh is established by their history. They were the censers of those sinners against their own souls,’ Korah, Dathan, Abiram and their company, two hundred and fifty of them, who rebelled against the Strength of Israel. He commanded Eleazar, Aaron’s son, to melt them, and roll them into broad plates for a covering of the altar;’ and ‘a sign to the children of Israel’—Numb. 16:37. The Brazen Altar, which was four square, had Four Horns of Brass, one at each corner; and in sacrifice the blood was applied to the Horns by the Priest’s fingers; and the rest was all poured beside the bottom of the altar—Exod. 29:12. These Horns represent the same things as the Four Cherubims, the Four Carpenters, and the Four Living Ones, of Ezekiel, Zachariah, and John; only in the Brazen State, which precedes the Golden Olahm, Αιων, or Millennium. As Horns of Brass, they ‘execute the judgment written’ as a consuming fire; for brass and offering by fire is the association of things in the type.


The Brazen Altar and its Horns of Brass, then, are symbolical of Ail, the Eternal Power in Elohal, or sacrificial and judicial manifestation in flesh. ‘Eloah will come from Teman,’ saith the prophet, ‘the Holy One from mount Paran; consider! His glory covers the heavens, and his praise fills the earth: and the splendor shall be as the light; He has Horns out of his hand; and there is the covering of his strong Ones. Before his faces shall go pestilence, and from his feet lightnings shall proceed. He stood, and measured the earth; he beheld and caused the nations to tremble: and the mountains of antiquity were dispersed; and the hills of the Olahm did bow; the goings of the Olahm are his.’—Hab. 3:3–6.


The Horns of the Brazen and Golden Altars are His Eternal Spirit’s strong ones, who disperse the empires of antiquity and subjugate the kingdoms of the latter days to Him and his Anointed; so that the current of the world’s affairs will be directed by His Elohim in the ensuing thousand years, or Daniel’s ‘season and a time.’


The saints, then, are the brazen arms and feet of the Man of the One Spirit, who have all passed through the fire, and the water of separation, and been consecrated by the blood of the covenant; and ‘are partakers with the Altar,’ even Jesus—1 Cor. 9:13; 10:18; Heb. 13:10, 12: and those of them who have been slain have been poured out ‘beside the bottom’ or ‘under the altar,’ from whence the cry ascends to the Father, ‘How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth?’—Rev. 6:10; 11:1. Hence, those who dwell upon the earth, being, like Israel of old, grievous revolters, brass and iron, corrupters all (Jer. 6:28) are to be cast into a furnace glowing with the heat of Yahweh’s indignation. Israel has been passing through the process for ages. ...


bro John Thomas, (n.d.). Herald of the kingdom and age to come (9:100). New York.

Compiled by Bro Len Naglieri

(2/25) exo 38, psa 100-101, and 1co 8-9
1co 8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.

In today’s 1co reading, we see a discussion regarding idolatry. We know that many ignorant people are idolaters. But, we worship the one God who we know as the Father. This is something Jesus said in his teaching repeatedly. The One God is Him who is the father of Jesus. Jesus is God's Son. As I have been trying to notice in our Psalms readings so far this year, it is apparent that Jesus - is mentioned by name and purpose throughout Psalms as the central theme of God's Plan. Anything that does not recognize that there is ONLY ONE GOD -- is an idolater as this states.
--Bro. Michael Morrell



Posts: 1,023
Reply with quote  #32 

Give None Offense (1 Cor. 10:32)

Regardless of how "lawful" a thing may be for us, if it is not a necessity but just a matter of our pleasure and desire, and if we know that it will distress our brethren and sisters, and weaken the ecclesia, and perhaps even divide it; and if we ignore the tears and pleadings of those who implore us to put the love of God and the peace and welfare of the ecclesia ahead of our own selfishness -- and if we still go ahead with our willful course, then we have committed a serious sin before God. We have brazenly declared that our own present pleasure and satisfaction is more important to us than the love of God or the ecclesia's well-being. We have declared that we neither have nor understand the beautiful, self-sacrificing spirit of Christ, and that we are, therefore, none of his. We may argue all too truly that few indeed have this. That's beside the point. The point is: do WE have it? Can we face Christ without it?

Search Me O God, bro Growcott

(Exo 39,40 Psa 102 1Co 10)

Reference to:
Exo 39:10 And they set in it four rows of stones: the first row was a sardius, a topaz, and a carbuncle: this was the first row.

...It has been remarked that, where the precious stones are mentioned, there is no mention of Urim and Thummim, as in Exodus 39:10; and that, where the Urim and Thummim are mentioned, there is no mention made of the stones, as in Lev. 8:8, which seems to show they are one and the same thing. The reader, however, will have perceived that they are not exactly the same—that the difference between the Urim and the stones is the difference between various colored lights and the stones reflecting them; and yet, without the glistering gems there would be no light; so that the lights imply the stones, and the stones the lights, and the presence of the one argues that of the other. As to the Thummim, the difference between them and the stones is not a matter of lights, but of number and measure. If, by some accident, the filling in were deficient of one or more of the twelve stones, the Four-square Ornament would not have been Thummim, however bright the Urim of the gems present might have been. The deficient stones must have been supplied, and then Thummim would have been restored to the Holy Square.

From this scriptural identification of the Urim and Thummim with the Expected Priest after the Order of Melchisedec, we have one of a multitude of instances in which, as Paul teaches, “the Christ is the end of the law for righteousness to every one that believes” the gospel of the kingdom. But he is the beginning also, therefore he styles himself “the Beginning and the Ending” (Apoc. 1:8); hence, as it is written, “Out of him, and through him, and into him, are all things” (Rom. 11:36). The Mosaic law, in all its “weak and beggarly elements,” compared with the things they represented, was all of or from Christ, and through Christ, and into or for Christ. He invented these “elements of the world,” which “made nothing perfect;” through the Christ-Spirit he showed them to Moses, and taught him, and the prophets and apostles that they were a foreshadowing of “heavenly things,” which were to soma tou Christou, the Body of the Christ (Col. 2:17), of which body Jesus is the head—the Body, “the fulness of him who filleth all” the saints “with all things” (Eph. 1:23). ...

bro John Thomas, Eureka: An exposition of the Apocalypse. Volumes 1-5. (electronic ed.) (volpg.2.330). West Beach, South Australia: Logos Publication.


Reference to: Psalm 102: 1-11
Psa 102:1 Hear my prayer, O LORD, and let my cry come unto thee...

... Thus the Spirit in Paul says, Christ, in the 40th Psalm, speaks. Very well, now let us go to the 40th Psalm: “I waited patiently for the Lord, and He inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings.” At the 6th verse, we have the words quoted by Paul; and then, at the 11th and 12th verses: “Withhold not now thy tender mercies from me, O Lord; let thy loving-kindness and thy truth continually preserve me. For innumerable evils compassed me about; mine iniquities (the iniquities of his brethren laid on him in their effects) have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head; therefore, my heart faileth me.” 17th verse: “But I am poor and needy; yet the Lord thinketh upon me: Thou art my help and my deliverer; make no tarrying, O my God.” Adam, in his probation, had not to ask to be delivered, and could not say that innumerable evils had compassed him about. But you will find something more striking in other cases. In the 1st chapter of Hebrews, Paul quotes, as you perceive, at the 8th verse: “Unto the Son he saith” certain things; again, in the 10th verse: “And thou, Lord,” and so forth.

The things that the Spirit, in Paul, here applies to the Messiah you will find in the 102nd Psalm, from the 1st to the 11th verse: “Hear my prayer, O Lord, and let my cry come unto Thee. Hide not Thy face from me in the day when I am in trouble; incline Thine ear unto me; in the day when I call, answer me speedily. For my days are consumed like smoke, and my bones are burned as an hearth. My heart is smitten and withered like grass, so that I forget to eat my bread. By reason of the voice of my groaning, my bones cleave to my skin. I am like a pelican of the wilderness; I am like an owl of the desert. I watch, and am as a sparrow alone upon the house top; mine enemies reproach me all the day; and they that are mad against me, are sworn against me. For I have eaten ashes like bread, and mingled my drink with weeping, because of Thine indignation and Thy wrath; for Thou hast lifted me up and cast me down. My days are like a shadow that declineth, and I am withered like grass.”

I quote that to shew that Jesus, in the days of his flesh (as Paul says in the 5th chapter of Heb. at the 7th verse) with strong crying and tears made supplication unto Him that was able to save him from death, and was heard in that he feared, and not because he had “free life.” I will shew you before I am done, that he had not a free life, but bore our condemnation in his own person, as much as any of us, necessitating his death before he could be purified from the curse. This “free life” is a thing you do not read of in the Scriptures; it is a mere invention; a plausible thing, but a gratuitous thing; an unproved assumption, which is made the starting point of the train of reasoning by which it is attempted to establish this heresy. If the initial fallacy is taken for granted, the false conclusion comes with all the appearance of irresistible logic. But let the initial fallacy be perceived, and the whole argument falls to pieces like a rope of sand. ...

bro C. C. Walker. Atonement: Salvation Through the Blood of Christ (33).


Reference to:
1Co 10:18 Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar?

...The Brazen Altar and its Horns of Brass, then, are symbolical of Ail, the Eternal Power in Elohal, or sacrificial and judicial manifestation in flesh. ‘Eloah will come from Teman,’ saith the prophet, ‘the Holy One from mount Paran; consider! His glory covers the heavens, and his praise fills the earth: and the splendor shall be as the light; He has Horns out of his hand; and there is the covering of his strong Ones. Before his faces shall go pestilence, and from his feet lightnings shall proceed. He stood, and measured the earth; he beheld and caused the nations to tremble: and the mountains of antiquity were dispersed; and the hills of the Olahm did bow; the goings of the Olahm are his.’—Hab. 3:3–6.

The Horns of the Brazen and Golden Altars are His Eternal Spirit’s strong ones, who disperse the empires of antiquity and subjugate the kingdoms of the latter days to Him and his Anointed; so that the current of the world’s affairs will be directed by His Elohim in the ensuing thousand years, or Daniel’s ‘season and a time.’

The saints, then, are the brazen arms and feet of the Man of the One Spirit, who have all passed through the fire, and the water of separation, and been consecrated by the blood of the covenant; and ‘are partakers with the Altar,’ even Jesus—1 Cor. 9:13; 10:18; Heb. 13:10, 12: and those of them who have been slain have been poured out ‘beside the bottom’ or ‘under the altar,’ from whence the cry ascends to the Father, ‘How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth?’—Rev. 6:10; 11:1. Hence, those who dwell upon the earth, being, like Israel of old, grievous revolters, brass and iron, corrupters all (Jer. 6:28) are to be cast into a furnace glowing with the heat of Yahweh’s indignation. ...

bro John Thomas, (n.d.). Herald of the kingdom and age to come (9:100). New York.
Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #33 

To Such As Keep His Covenant (Psa. 103:18)

We have a tremendous, overwhelming -- almost crushing -- responsibility to God. We should be conscious of it every moment. He has richly given us everything: life and existence and consciousness; the revelation of Himself and His loving goodness; His Word; His Purpose; His call to eternal communion with Him in the Divine Nature; the dreadful sacrifice of His only-begotten Son for our salvation; an earth-home full of infinite beauty and divine imprint; the incomparably marvelous tools of the human mind and hands; the power of thought and memory and imagination. And we have agreed to accept all this from Him, on His conditions. And He asks so little in comparison in return, and that for our own good -- simply the casting off of everything to do with this dark, dying, sinful world and its follies, and total love and devotion and service to Him. And yet we putter away our life in the stinking rubbish heap of the present, as though all these glorious things never existed. Let us open our eyes and hearts, before it has all passed away beyond our grasp for ever. Opportunity pauses for us just so long: and then -- eternal darkness.

Search Me O God, bro Growcott

(Lev 1,2   Psa 103   1Co 11)   

Reference to:

...When the tabernacle was finished and consecrated, according to the summary
 of service contained in the last chapter of Exodus, it was placed at the disposal of all Israel for use in their individual capacity according as need should arise. The opening chapters of Leviticus supply the particulars for their guidance in various cases.

bro Robert Roberts (1997, c1987). The Law of Moses. As a rule of National and indivdual life. (electronic ed.). Birmingham, UK: The Christadelphian.


Reference to:

In the first seven chapters of Leviticus, we have the law which regulated the various offerings for the priests, the rulers, and the people. Concerning the latter, Moses is directed to “Speak unto the children of Israel, and say unto them, If any man of you bring an offering unto the Lord, ye shall bring your offering of the cattle, of the herd, and of the flock. If his offering be a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own voluntary will at the door of the tabernacle of the congregation, before the Lord; and he shall put his hand upon the head of the burnt offering, and it shall be accepted for him to make atonement for him. And he shall kill the bullock before the Lord; and the priests, the sons of Aaron, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation,” &c.—(chap. 1:2–9.) The same arrangement on the part of the people held good in respect of peace offerings, offerings for sins of ignorance, and for sin offerings in general.
We are here taught that he who brought the offering was the offerer, it was his sacrifice. And that he had to offer it at the door of the tabernacle of the congregation before the Lord. It was the man, not the priest who killed it. After it was slain, the priests received both the blood and the animal, and it was accepted for the man to make atonement for him. In the case of a voluntary burnt offering, the offering had to be wholly burnt; but in the case of a sin-offering, the law was, “The priest that offereth it for sin shall eat it, in the holy place shall it be eaten, in the court of the tabernacle of the congregation.”—(chap. 6:26.) And the reason for this is stated in chap. 10:17: “God hath given it you to bear the iniquity of the congregation to make atonement for them before the Lord.” Paul says “It was not possible for the blood of bulls and goats to take away sins.” So we find that, under the law, it was used to transfer sin from the sinner to the altar, and through the flesh of them, to the priest. In laying his hand on the head of his offering, it became sin for him, for he must, of necessity, tell the priest what he had brought it for. After this confession, he shed its life’s blood and gave it to the priest along with the carcass. The priest presented the blood at God’s altar; but he ate the flesh in the holy place, and thereby did eat up the sin of God’s people, and bore it for them in his own body. As the Lord had said to Aaron, “Thou and thy sons, and thy father’s house with thee, shall bear the iniquity of the sanctuary; and thou and thy sons with thee shall bear the iniquity of your priesthood.”—(Numb 18:1.) “I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing.”—(verse 8) It was “by reason of the anointing” that the priests did eat the flesh and bare the iniquity of the children of Israel.  ...
 Vol. 11: The Christadelphian  : Volume 11. c1874. The Christadelphian, volume 11. (electronic ed.) (11:174-175). Birmingham: Christadelphian Magazine & Publishing Association.
Reference to:
Psa 103:20  Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.
Psa 103:21  Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.

“The Law” is a term applied in the Scriptures to that system of things enjoined by Jehovah upon the Twelve Tribes of Israel through Moses. “The Law was given through Moses,”3 and hence it is styled “the Law of Moses;” not because it originated from him as the French code did from Napoleon, or certain laws of Greece from Draco and Solon; but because it was transmitted through him as the medium of communication between the Lord of the Universe and the descendants of Abraham in the chosen line of Isaac and Jacob, whom He surnamed Israel, of whom He condescended to become the King. “He gave them a fiery law,”4 which he caused to be delivered to Moses for promulgation. He did not leave his throne in the light to commune with Moses in his own proper person; for no man shall see Him and live:”5 but he imparted his will to the angels of his presence, “who do his commandments, hearkening unto the voice of his word;” and these, as faithful ministers of his pleasure,6 handed to Moses his high, and holy, and just decrees, with all the sanctions of Sinai recorded in “the Book.” Thus “the law was ordained by angels in the hands of a Mediator,”7 who was Moses, occupying middle ground between Israel and their King. Terrified with the thunder-tones in which the Decalogue was delivered, which made even Moses quake with fear, they besought Jehovah to speak to them only through the medium of their brother. In making this request they proposed a Mediatorship, and suggested the appointment of Moses to the office. They had acknowledged themselves Jehovah’s nation, and now they wished that the communication between them should be through an intermediate person with whom they could confer without terror. The proposal pleased Jehovah, who said “they had well spoken what they had spoken,” and their request was consequently complied with. From this time the Mediatorship became an ordinance in Israel. Moses was the first that held the office, in which he officiated as a priest, prophet, legislator and king. After the nation was planted in Canaan, the high priests acted in the character of mediators, being Jehovah’s supreme magistrates over the people, for the pontificate was always above the kingly office, though many of the kings treated the high priests with indignity. Moses was the only complete representative of a mediator that has yet appeared in Israel. He was Jehovah’s representative in all his relations to the nation. David and Solomon shared the mediatorship with Zadoc the high priest, but it was only as kingly, not priestly and legislative, representatives of Jehovah. They were mediatorial administrators of Moses’ law; and representative men in the offices they sustained—Jehovah’s representatives, individually representative in their historical outlines of the mediator like unto Moses, who shall hereafter appear as king in Jeshurun. ...
bro John Thomas,(n.d.). Herald of the kingdom and age to come (3:5-6). New York.

1Co 11:2  Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you.


Flattery is a sin (Ps. 12:3). Honest commendation is not flattery. The one is simply a declaration of approval or esteem; the other is false praise. Commendation (when a worthy motive prompts it) is reasonable and scriptural. Paul, although no flatterer (1 Thes. 2:5). was not backward in bestowing praise were it was due (1 Thes. 1:7, Phil. 4:14–16, 1 Cor. 11:2; Col. 1:7; Ephes. 6:21). To withhold commendation when it is called for is not brotherly. The commendation of honest truth-loving men need never be feared. To systematically refrain from praising is wrong: it deprives those who are struggling on in the difficult path of right of that which would prove a comfort and an encouragement. Praise and rebuke should go hand in hand. To make it a rule to administer the one and suppress the other borders upon unfaithful dealing. Our model—Christ—was equally ready with each. He addressed words of commendation to Mary and of rebuke to Martha (Luke 10:42). He praised the Ephesian Church and reproved it in the same epistle (Rev. 2:2–5). Let us strive to be like-minded. “The tongue of the wise useth knowledge aright.”
Paul studiously refrained from courting praise—“Nor of men sought we glory” (1 Thes. 2:6.) Had Paul sought the praise of men he would have had to have pandered to the flesh, and by so doing he would have become an unprofitable servant—“If I yet pleased men, I should not be the servant of Christ” (Gal. 1:10.) But as God has implanted in man the love of approbation, it is well to recognise it, and to endeavour to regulate it by divine counsel. God’s praise is the only praise a man is permitted to strive for. If this be secured, it is of little consequence whether the praise of man follows or not. Those who seek the praise of men will either weave a net for their own destruction, or become miserably disappointed. Those who seek the praise of men are generally given to self-exaltation. “Let another praise thee, and not thine own mouth; a stranger, and not thine own lips” (Prov. 27:2.) Aim at obtaining God’s praise, and you will doubtless call forth the praise of all those whose praise is worth receiving. Remember that few know how, or what to praise. Praise from the majority of men is to be eschewed.
. Vol. 24: The Christadelphian  : Volume 24. c1887. The Christadelphian, volume 24. (electronic ed.) (24:486). Birmingham: Christadelphian Magazine & Publishing Association.

Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #34 
Psalm 104:1-5

1 Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with honour and majesty. 2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain: 3 Who layeth the beams of his chambers in the waters: who maketh the clouds his chariot: who walketh upon the wings of the wind: 4 Who maketh his angels spirits; his ministers a flaming fire: 5 Who laid the foundations of the earth, that it should not be removed for ever.

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Reply with quote  #35 
Hidden Wisdom of Mosaic Sacrifice

"I beseech you brethren, by the mercies of God, that ye
present your bodies a living sacrifice, holy, acceptable
 unto God, which is your reasonable service."

THE ordinance of sacrifice did not begin at the time of Moses. Ages before, we find it instituted by God at the very beginning of the dispensation of sin and death, as mortal man's way of approach to Him. The original sentence for disobedience was death. This was established before any sin had occurred. Thus the Divine basis is that—

"Without the shedding of blood there is no remission of sin" (Heb. 9:22).
Sacrifice is—

• A recognition and admission of the sinner's liability to the just sentence of death.
• An offering to God as atonement for sin.
• An evidence of devotion and desire for reconciliation. And—above all—
• A foreshadowing of the Lamb prepared from the foundaition of the world, by whom the way has been made open for the sin to be covered and the sinner forgiven.
From the beginning, then, sacrifice has been the estabilished and ordained basis of reconciliation and approach.

For the 2500 year period from its inauguration until the Exodus, although it is mentioned repeatedly, we are given very little light regarding the details of its observance.

When, however, the family of Jacob was, through Moses, organized into a complete national polity, the necessity arose for detailed and orderly instruction regarding the various forms, occasions and circumstances in which God was to be approached.

It is this classified system of approach, with its deep significances, we desire to consider. In all of the ordinances, of course, the basic idea is the same as when instituted in Eden, but inasmuch as the details of the sacrifices varied according to the circumstances and reasons of their observance, it is apparent that the meaning of these details had a definite connection with the occasion.
In this we have a guide, for it is evident that ordinances which are common to all or many sacrifices are of general significance, while those that vary in specific cases have a connection with those particular cases.

Bro. G. V. Growcott

Psalm 105:1-5 (Nine commands)

1 O give thanks unto the LORD; call upon his name: make known his deeds among the people. 2 Sing unto him, sing psalms unto him: talk ye of all his wondrous works. 3 Glory ye in his holy name: let the heart of them rejoice that seek the LORD. 4 Seek the LORD, and his strength: seek his face evermore. 5 Remember his marvellous works that he hath done; his wonders, and the judgments of his mouth


Posts: 1,023
Reply with quote  #36 
1Co 15:58  Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

Your Labor Is Not In Vain In The Lord (1 Cor. 15:58)
 Do what you should, rather than what you want to. It will give you far more pleasure and satisfaction in the long run. It will lift you out of fleshly babyhood into spiritual maturity. Self-pleasing now means later regret, for self-pleasing has no LASTING benefit. Duty now means permanent satisfaction: pleasure that not only lasts but compounds with time: pleasure that does not need a constantly accelerating input to maintain the output, like all the "pleasures" of the world that cheatingly end the moment the passing ecstasy stops.
 Search Me O God, bro Growcott
March 2  (Lev 7   Psa 106   1Cor 15)   
Reference to:
Lev 7:18  And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.
Lev 7:20  But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.
...We may understand from other passages of Scripture, that when God infused the breath of life into man, what man thereby received was not a portion of God’s essence, or a participation of the divine nature, but that measure of the divine virtue or influence, which was commensurate to the capabilities of the recipient. For it appears from Psal. 104:29–30, that he infused the breath of life into other living beings also: “Thou takest away their breath, they die …. thou sendest forth thy spirit, they are created;” whence we learn that every living thing receives animation from one and the same source of life and breath; inasmuch as when God takes back to himself that spirit, or breath of life, they cease to exist. Eccles. 3:19: “They have all one breath.” Nor has the word spirit any other meaning in the sacred writings, but that breath of life which we inspire, or the vital, or sensitive or rational faculty, or some action or affection belonging to those faculties.

 Man having been created after this manner, it is said, as a consequence, that “man became a living soul;” *whence, it may be inferred, (unless we had rather take the heathen writers for our teachers respecting the nature of the soul,) that man is a living being, intrinsically and properly one and individual, not compound or separable—not, according to the common opinion, made up and framed of two distinct and different natures, as of soul and body, but that the whole man is soul, and the soul man—that is to say, a body, or individual substance, animated, sensitive, and rational; and that the breath of life was neither a part of the divine essence, nor was it the soul itself, but, as it were, the inspiration of some divine virtue fitted for the exercise of life and reason, and infused into the organic body; for man himself, the whole man, when finally created, is called in express terms, “a living soul.” Hence the word used in Genesis to signify soul, is interpreted by the apostle, 1 Cor. 15:45, “animal.” Again, all the attributes of the body are assigned in common to the soul: the touch, Lev. 5:2, “If a soul touch any unclean thing”—the act of eating, Lev. 7:18, 20, “the soul that eateth of it shall bear his iniquity:” “The soul that eateth of the flesh,” and in other places—hunger, Prov. 13:25, Prov. 27:7, “To the hungry soul every bitter thing is sweet”—thirst, Prov. 15:25, “As cold waters to a thirsty soul.”—Isai. 29:8—capture, 1 Sam. 24:11, “Thou huntest my soul to take it:” Ps. 7:5, “Let the enemy persecute my soul and take it.”

 Where we speak of the body as a mere senseless stock, there the soul must be understood as signifying either the spirit, or its secondary faculties, the vital or sensitive faculty for instance. Thus it is as often distinguished from the spirit as from the body itself. Luke 1:46, 47, 1 Thess. 5:23: “Your whole spirit and soul and body”—Heb. 4:12, “To the dividing asunder of soul and spirit.” But that the spirit of man should be separate from the body, so as to have a perfect and intelligent existence independently of it, is nowhere said in Scripture, and the doctrine is evidently at variance both with nature and reason, as will be shown more fully hereafter. For the word soul is applied to every kind of living being; Gen. 1:30: “Every beast of the earth wherein there is life,” (Hebrew “a living soul.”4 Gen. 7:22, “All in whose nostrils was the breath of life, (Heb. living soul) of all that was in the dry land died;” yet it is never inferred from these expressions that the soul exists separate from the body in any of the brute creation. ...

bro John Thomas (n.d.). Herald of the kingdom and age to come (5:164-165). New York.

Reference to:
Psa 106:7  Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea.
Psa 106:8  Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.
Psa 106:9  He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
Psa 106:10  And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
Psa 106:11  And the waters covered their enemies: there was not one of them left.
Psa 106:12  Then believed they his words; they sang his praise.
...The events of the exodus are repeatedly referred to in the Psalms of David. They are constantly recognised as the beginning of the nation’s history—the foundation of the nation’s power. They are by no means referred to in the spirit of patriotic pride. On the contrary, the generation that witnessed them is said to have been “a stubborn and rebellious generation: a generation that set not their hearts aright, and whose spirit was not steadfast with God. They kept not the covenant of God, and refused to walk in his law, and forgot his works and his wonders that he had shewed them. Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. He divided the sea and caused them to pass through, and he made the waters to stand as a heap” (Psalm 78:8–24). Another Psalm says (106:7–12): “Our fathers understood not thy wonders in Egypt: they remembered not the multitude of thy mercies, but provoked him at the sea, even at the Red Sea. Nevertheless, he saved them for his name’s sake, that he might make his mighty power to be known.”

 The events thus referred to are in deprecation of Israel’s share in them. They are not pointed to out of compliment, or as at all affording ground for that sense of pride and glory that is natural to all people, and to none more so than to the Jews. On the contrary, David in another Psalm (44:3) says: “They got not the land in possession by their own sword, neither did their own arm save them, but thy right hand and thine arm and the light of thy countenance, because thou hadst a regard unto them.” There are other Psalms, however, in which these events—the events of the exodus—are referred to in a different way. They are recited in a spirit of exultation
and thanksgiving to God.—See Psalm 105, for example; also Psalm 136....

 bro Robert Roberts. (1883). The Visible Hand of God (77). Logos Publications.
Reference to:

Three Stages Required for the Reforming of those Resurrected

 The resurrection, or raising of Jesus from the lower nature with which he emerged from the tomb to the divine nature, his “house from heaven,” the white robe of spirit in which he was “taken up,” supplies the deficiencies in the case of the first Adam; and exhibits to his brethren the stages of the raising process they have to pass through before it can be said they are like him (1John 3:2).
The first stage is the formation of their dust after the image and likeness of the first Adam*, which were Elohistic; and then, being thus Elohistically formed, to be caused to exist by “the breath of lives” being breathed into their nostrils. By this process of formation and inspiration they become bodies of life—naphshoth chaiyah. Before the inspiration of the breath of lives, their condition answers to that of the lifeless body of Jesus in the tomb of Joseph of Arimathea, when he deposited him there. In this parallel, they are napshoth maith, “bodies of death,” such as Paul prayed to be delivered from in Rom. 7:24. But when the breath of “the spirit of life from Deity” enters into them, they awake “and stand upon their feet,” bodies of life, styled by Paul in 1Cor. 15:44–45, “psychical bodies” and “living souls.” This stage of the raising process is strikingly illustrated in the resurrection of the witnesses apocalyptically exhibited in Rev. 11:11. These were bodies of death during three symbolic days and a half; but, as soon as spirit from Deity entered into them, they became subjects of eghersis, or awakening, and anastasis, or standing up; after this, they ascended, and so, being clothed upon with power, their raising was complete.
 bro John Thomas. (1866). Anastasis (15). Logos Publishers.

Compiled by Bro Len Naglieri

Posts: 1,023
Reply with quote  #37 

The Greatest Blessing

The blessing to be most greatly desired and most fervently prayed for is spiritual mindedness: interest in and affinity with spiritual things. This is the root and motive power of all virtues: and motivation is the all-important thing. All else will follow, if zeal and desire and love is strong. David exclaimed:
"My soul thirsteth for Thee, my flesh longeth for Thee ... My heart and my flesh crieth out for the living God" (Psa. 63:1; 84:2).

For this David could be endlessly thankful: it is the way to sainthood and peace.
Search Me O God, bro Growcott

(Lev 8   Psa 107   1Cor 16)   

Reference to:
Lev 8:5  And Moses said unto the congregation, This is the thing which the LORD commanded to be done.
Lev 8:6  And Moses brought Aaron and his sons, and washed them with water.
Lev 8:13  And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.

... But the symbolic righteousness of the Mosaic law not only required the High Priest to put on the Holy Vestments by having his body baptized, but it also commanded his Household to be baptized into theirs also. The law reads thus: “This is the thing Jehovah commanded to be done: and Moses brought Aaron and his sons and washed them with water. And he put upon Aaron the coat, &c.; and he put coats upon his sons, and girded them with girdles, and put turbans upon them, as Jehovah commanded.”—Lev. 8:5, 6, 13; 16:4. Here, as I have said, Moses performed the part of John the baptizer to Aaron and his sons, who were to be rulers and priests in Israel. Aaron and his family were their nation’s priestly household; and it was the office of the High, or Chief, Priest to make atonement, or reconciliation, first for himself, then for his household, and lastly, for all the congregation of Israel; but admission into the Holy and Most Holy places, was only permitted to the baptized; they must bathe their flesh in water and so put on the holy garments. Hence, all Israel’s priests were immersed persons; and so also all that shall be their priests and kings in the Age to Come, and have power over the Gentiles, must be immersed likewise.
Jesus, the Melchizedec High Priest of Israel, has a Household as well as Aaron had. A proof of this is found in the words of Paul. In writing to certain Hebrews who had believed the gospel of the kingdom and name of Jesus, and had obeyed it in having their “bodies washed with pure water,” he says, “Christ is a Son over his own house, whose house are we, if we hold fast the confidence and the rejoicing of the hope (Acts 28:20; 26:6, 7) firm unto the end.”—Heb. 3:6, 14. Now, Jesus speaking for himself and others, said, “Thus it becomes us to fulfil all righteousness.” It is therefore necessary for all “his house” to do as he did, but with this modification of the significancy of the deed, namely,—He was baptized as the initiative of his own holiness, sacrificial and priestly; they must be baptized into His and into a development of their own conformable to his; and with this induction for a beginning, thenceforth “continue patiently in well doing” that they may be holy as he was holy in the days of his flesh; as it is written, “Be ye holy because I am holy.”  ...
bro John Thomas, (n.d.). Herald of the kingdom and age to come (5:51). New York.


Reference to:
Psalm 107

 By bro F. R. Shuttleworth.
Reference Tablet No. 76


Providence and providential are words applied most commonly to any blessing, help, deliverance, achievement, or salvation in the experience of men which partakes of a semi-miraculous character, or which cannot be easily accounted for upon purely natural or commercial principles.
Providence in a scriptural sense embraces first, that general and impartial provision which God has made for the well-being of all His creatures, both man and beast; including also that preserving care by which all live and move and have their being in Him; and still further, that ever-watchful and beneficent supervision which numbers the hairs of the head, hears the call of the raven, and takes notice of the death of a sparrow.—(Psalm 147:9, 104:10–30; Ps. 107.; 116:15; 145:15–16).
Scriptural providence embraces secondly, that more particular and paternal attention which God extends to those who seek His face, and with which He compasseth their whole life with all that it contains of bitter and sweet.—(Rom. 10:12; Job 2:10; Psalm 32:10; 139:3).
The objects of such Divine providences are, First, that men may be led to see the truth; Second, that their hearts may be prepared for the seed of the kingdom; Third, for the trial of their faith; Fourth, for the weaning of their affections from the world; Fifth, for the exercise of their senses towards God and the invisible things of promise; Sixth, for the proving of prayer; Seventh, for the evidencing of Divine interference; Eighth, for the establishment of entire confidence in all the Divine dispensations; Ninth, for the assurance of heavenly guidance and direction; Tenth, that the saints may be abundantly confirmed, edified, strengthened, comforted and perfected in every good word and work.—(Heb. 12:5–11; 13:21–22).  ...
Vol. 12: The Christadelphian  : Volume 12. 2001, c1875. The Christadelphian, volume 12. (electronic ed.) (12:58). Birmingham: Christadelphian Magazine & Publishing Association.
Reference to:
1Co 16:19  The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
... The next sister whom we will consider is Priscilla. She is brought before us in a threefold character. The first work which is mentioned in connection with her is the more perfect instruction of Apollos in Scripture truth (Acts 18:26). A man of Apollos’ type, who was already founded on a strong Scriptural basis, would not be one to yield readily to another’s opinions. Priscilla would have to prove her position up to the hilt. This brings out Priscilla’s ability in the capacity of an expert handler of the sword of the spirit. A careless Bible-neglecting sister could not have taken part in such a work. If we would be Priscillas we must be careful to keep our memories well stored with Bible truths, and be diligent in making use of these truths whenever we have opportunity. The second feature in Priscillas character is her great courage. Paul speaks of her as having (in conjunction with her husband) laid down her neck for his sake (Rom. 16:3, 4). Priscilla had evidently rendered Paul service when to do so was to risk her own life. She could hardly have been prompted to this merely by friendship. The disciples loved Christ, but forsook him when brought face to face with impending death. Priscilla must have been inspired by a strong sense of duty. Those who have been placed in danger of losing their lives could most fully estimate Priscillas courage, nevertheless the instincts of self-preservation, common to the human family, will aid us in realising, to an extent, what it must have cost Priscilla to have thus jeopardised her life. The bravest and hardiest give way when it comes to a question of life and death, especially if the threatened death be ignominious.

The secret of Priscilla’s bravery must be sought, not in mere animal courage, but in that courage of which faith is the basis. All the courageous acts of Bible heroes have been the outcome of faith (Heb. xi). Priscilla evidently placed implicit confidence in the promise: “I will never leave thee nor forsake thee” so that she could “boldly say the Lord is my helper, I will not fear what man shall do unto me.” If it were God’s will that she should escape, no man could hurt her. If it were God’s will that she should die, then let man do his worst. Thus must she have reasoned. God in His mercy has not called us to serve Him in times of persecution such as those in which Priscilla lived. Nevertheless there are many duties in the discharge of which we stand in apprehension of bodily hurt. We can only fulfil these duties by displaying similar courage (though not perhaps in the same degree) to that displayed by Priscilla. The timid sister who has to go a lonely or unpleasant journey to the meetings may think of Priscilla, and take comfort. The sister, too, who, in order to let others enjoy the privilege of attending the meetings, has to tremblingly spend the evening in a house by herself, let her try and cultivate Priscilla’s faith and she will find herself considerably helped in her unpleasant and trying position. God does not expect His children to court unnecessary danger—to take an unsafe road when they could choose a safe one—to leave their doors open when they could shut and lock them; but when they have to face unavoidable danger, He would have them do their duty, leaving the consequences in His hands. The third feature in Priscilla’s character comes out in the phrase, twice repeated, “the church that is in their (Priscilla and Aquila’s) house” (Rom. 16:5; 1 Cor. 16:19). This reveals Priscilla’s steady, persevering fidelity to the service of the truth. We know—seeing that none are yet perfect—that for a community of believers to meet or dwell in Priscilla’s house would mean some inconvenience and much to bear with. Priscilla evidently fortified herself for the strain. Let us strive to cultivate Priscilla’s forbearance and steadfastness. Let us not be turned from work in which we might engage by difficulties great or small. Let us think less of serving ourselves and more of serving the truth, and whether we are called on to lend our hands, our voices, our feet, or our houses, let us do it joyfully—bountifully—not in a grudging, half-hearted way.  ...
Sister J
Vol. 26: The Christadelphian  : Volume 26. 2001, c1889. The Christadelphian, volume 26. (electronic ed.) (26:584). Birmingham: Christadelphian Magazine & Publishing Association.

Compiled by Bro. Len Naglieri


Posts: 1,023
Reply with quote  #38 
Hidden Wisdom in the Law


To begin with, the sacrifice was to be without blemish. The meaning is clear.
God demands and deserves the BEST. He requires perfection, as far as it is in man's power to give it. To please Him, we MUST put Him FIRST, unhesitatingly and on all occasions.
He, of course, allows for our frailty, but the desire and effort must constantly be toward perfection. Anything short of our very best effort is displeasing and dishonoring to Him. Speaking through Malachi (1:8), God says of such an offering:
"Offer it now unto thy governor; will he be pleased with thee, or accept thy person?
"I have no pleasure in you, neither will I accept an offering at your hand."
Without blemish, too, typified the perfect sacrifice of Christ. Only a perfect animal was a fitting type.

Then the sacrifice was—with one or two exceptions to which we shall come later—to be male. Again we have brought to our attention the relative positions of men and women in the plan of God.
While in the perfected future there is to be no discrimination, and woman is man's equal as an heir to the kingdom, yet in the present dispensation, God has ordained a difference:
"The head of the woman is the man.
"The man is not of the woman, but the woman of the man.
"Neither was the man created for the woman, but the woman for the man" (1Cor. 11:3-9).
Man is the image and glory of God (v.7). It is the image of God in its fullest, deepest sense to which we are striving—the perfect living sacrifice, the New Man which is renewed in knowledge after the image of Him who created him (Col. 3:10).
And it is the "Man Christ Jesus" in whom all sacrifice and redemption is centered. Therefore it must be a male animal that is used in the type.


Thirdly, the offerer was to bring this male without blemish to the door of the Tabernacle and there place his hand upon its head. In this he identified himself with the animal and recognized his subjection to the death penalty which was the sentence of sin. His sins were "laid upon it."
The animal was then led to the north side of the altar and there slain. It was to the North Side of the city, to Calvary, that Jesus was led to he slain. The table of showbread was in the north side of the Tabernacle.
The original for "showbread" throughout the New Testament is "artous tes protheseos"—"bread of setting forth." Paul uses the same word (Rm 3:25):


"Jesus Christ, whom God had set forth (proetheto) to be a propitiation."
And he uses the same thought (though not the same word) in Gal. 3:1—
"Before whose eyes Jesus Christ hath been evidently set forth, crucified among you."
Jerusalem is God's lightstand and altar in the earth—the place of sending forth the Law, and the place of approach and reconciliation.
So it is fitting that the table of showbread was on the north side of the lightstand, and the sacrifice was slain on the north side of the altar.
In the bread and poured-out wine of the Lord's Table, we "show" the Lord's death "until he come" (1 Cor. 11:26).

Fourthly, the blood was sprinkled upon the altar and poured out at its base, foreshowing the Perfect Offering whose life—signified by the blood—was offered an acceptable sacrifice to God, and then poured out on account of sin. The altar itself was first sprinkled—
"First for himself, and then for the people" (Heb. 7:27).
—the brazen (flesh) altar, whose design and origination was direct from God, but whose construction was by man—by man especially endowed with the spirit of wisdom and the power of workmanship (Exo. 35:31-35).
The altar was "four-square" (Ex. 27:1), as was the Holy City (Rev. 21:16), the multitudinous Christ, the conquering camp of the saints with its four horns (Exo. 27:2) which, under the figure of the four carpenters or builders, will cast out the four horns of the Gentiles who have had so long ascendancy over God's kingdom in the earth (Zech. 1:18-21).


Fifthly, in all cases the fat was burned upon the altar. Sometimes the whole animal, but always the fat. The fat is the choicest part—the "fat of the land" is the best of the land's fruits. As the blood is the life and is forfeit for sin, so the fat is the best part of life, and must be offered to God (Eccl. 12:1)—
"Remember now thy Creator in the days of thy youth, while the evil days come not, when thou shalt say, I have no pleasure in them."
Israel was trained to turn toward God with the best of everything they had.
Nothing less than our best and our utmost can fittingly manifest the love and thankfulness and godly frame of mind we must have to please God.
And it must be remembered that the value and acceptability of all the sacrifices lay wholly in the state of the heart and mind that they gave expression to. As mere ritual, they meant nothing to God.
This covers the generalities of the sacrificial ordinances.

Bro. G.V. Growcott

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Reply with quote  #39 

Get Closer To God

Do not try attacking your faults and weaknesses one by one. It will not work. It is like cutting just the tops off weeds. It's a losing battle. Rather get closer and closer to God in the atmosphere of your mind and spirit, and let His glory burn the evil out of you. Strive to elevate your mind from natural childish interest in temporalities and trifles to the REAL things, the eternal things, the spiritual eternal things, the things that matter and have meaning. The only way is to get more and more of the Word into your mind and thoughts. The written Word of God is unique on earth today. It is gold: all else is dross. It is Spirit: all else is flesh. For overcoming -- and we MUST overcome -- there is absolutely no substitute for a mental attitude of which God is the permanent and conscious center. All else will fail.
Search Me O God, bro Growcott

Lev 11     Psa 110,111,112     2Cor 3,4

Reference to:
Leviticus 11
... But some may inquire, why was the distinction of clean and unclean arbitrarily imposed at all? The answer is, that all the enactments of the Mosaic Law partook of the nature and character of the law, upon the principle that the parts or elements of a whole share in the constitution thereof. Now the Mosaic Law in its entirety was “the representation of the knowledge and the truth”; hence its parts, elements, or rudiments, were also individually representative of things pertaining to the truth, or substance, or “body which is of Christ.” The New Testament sets forth “the revelation of the mystery”; or the exposition of the secret meaning of the law. The law was “the wisdom of God in a mystery”; which it was the business of the apostles and writers of the New Testament to expound. From them we learn what was signified by the unclean animals of the law, who chewed not the cud. The mystery is revealed in Peter’s vision upon the housetop. A sheet was lowered from heaven full of unclean animals, which he was ordered to kill and eat. But he refused, saying, that he had never eaten “anything common or unclean.” He was told, however, that he was not to call that common or unclean which God had cleansed.
Now when Peter came to narrate the vission he had seen, he told his hearers, that it had taught him the lesson that he was to call “no man common or unclean; for that “God was no respecter of persons; but in every nation he that feareth him and worketh righteousness, is accepted with him.” All those non-Israelitish nations were dogs and swine, lions, tigers, eels, eagles, vultures, and so forth; animals that chewed not the cud, without scales, and so forth, according to the law. The bread of God, or the divine pasturage, had not been fed to them; so they could not chew, or ruminate upon it; but they lived upon the garbage of the flesh, served out to them by pagan philosophers and priests, as men do now, who are ignorant of the word. But the time had come when Peter stood before Cornelius to afford men of all nations an opportunity of putting off the swine and putting on the sheep, which “parteth the hoof and is cloven-footed, and cheweth the cud,” in the green pastures and beside the still waters of God. The grass of these pastures is good and nourishing. They graze in the reading and hearing of the word; and in meditating upon what they have received, they bring up the cud, and chew it in detail, and so appropriate it to the growth of the inner man.—Acts 10:11; Lev. 11; Rom. 8:4; Col. 2:14–23.  ...
bro John Thomas, (n.d.). Herald of the kingdom and age to come (10:139). New York.

Reference to:
Psa 110:1  A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
Psa 110:3  Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
Psa 110:4  The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.


The Messiahship is the office, employment and condition of the personage whose advent into the world was predicted by the prophets of the Hebrew people. These prophets inform us, that he was to be,
1. The Seed of the Woman, and by implication therefore not of Man—Gen. 3:15.
2. Enmity was to subsist between Him and the Serpent’s seed.
3. His heel was to be bruised by the Serpent.
4. He was to descend from Abraham, Isaac, Jacob, Judah, David, Solomon, and Zerubbabel;—Gen. 17:19, 21; 21:12; 25:23; Mal. 1:2; Gen. 49:8–10; 1 Chron. 17:11–14; 28:2–9; Hag. 2:21–23; Zach. 4:10.
 5. He was to be born of a virgin of their line—Isai. 7:14.
6. He was to be called out of Egypt—Hos. 11:1.
7. He was to shine forth in Galilee—Isai. 9:1, 2.
8. He was to be a prophet like unto Moses, who delivered the twelve tribes out of Egypt, divided the Red Sea, gave them the law, built the tabernacle, fed them with bread from heaven, mediated between them and God, and into whom they were baptized in the cloud and in the sea—Deut. 18:15–19.
 9. He was to be the Eternal Spirit manifested in flesh—Exod. 3:13–15; 6:3; Deut. 6:4; 28:58; Isai. 9:6; 40:3; Jer. 23:5, 6.
10. This Spirit-Manifestation was to be anointed, or “made Christ;” and to be a preacher of the glad tidings of the Kingdom promised in the prophetic writings—Isai. 61:1.
 11. He was afterwards to proclaim the Day of Vengeance—ver. 2.
12. He was to be a sufferer even unto death, that sin might be condemned in his flesh, and a covering for the sins of his brethren be provided—Isai. 53:5, 6, 8, 10–12; Dan. 9:26.
 13. He was to be primarily rejected by Israel—Isai. 8:13, 14; to rise from the dead, and to ascend to the right hand of power—Psal. 16; 110:1.
14. He was to be afterwards received by the whole nation with joy—Psal. 110:3; Isai. 65:17–25; 25:9.
 15. Though of the tribe of Judah, Messiah the Prince, was to be High Priest of the Hebrew nation instead of the descendants of Aaron; and this was to be in the Olahm, or “latter end” of Israel—Psal. 110:4; Ezek. 46:2–10; 44:9–14.
 16. Messiah the Prince though Son of David, was to sit and rule upon his throne as a Priest upon his throne, and to bear the Glory, or antitypical shekinah—Zech. 6:13; which change of the priesthood necessitated a change of the Mosaic Law.
 17. Messiah the Prince was to sit upon the throne of his father David, after he had restored it from a state of ruin—Isai. 9:6, 7; Amos 9:11–15; Ezek. 21:27; 37:21–25; Jer. 3:17, 18; 33:15–26: Isai. 24:23.
18. Messiah the Prince was to add his hand a Second Time to redeem the remnant of the Hebrew nation, after the manner of their redemption out of Egypt by Moses—Isai. 11:10–16; Mic. 7:15–20.
 19. Having stood up for Israel (Dan. 12:1) and executed the service of causing the tribes of Jacob to possess their desolated country anon transformed into Paradise (Isai. 51:3; Ezek. 36:35) Messiah the Prince was to enlighten the nations at large, and be the Eternal Spirit’s Jesua, or salvation to the end of the earth—Isai. 49:5–8.
 20. He was to raise the prisoners of death in connection with a special use of the blood of the Covenant—Isai 49:8–10; 42:6, 7; Zech. 9:9–11; 12:10; Dan. 12:2.
21. Having raised the dead, and inaugurated the work of setting up the Kingdom in the restoring of the twelve tribes, Messiah the Prince was to conquer the world of nations as a Man of War; and as the result, to establish peace and good-will on every side—Isai. 2:4; Mic. 4:3; 5:2–6; Exod. 15:3; Zech. 2:11; 14:3.
 22. As the result of his conquest, Messiah the Prince was to be King in Jerusalem, having imperial dominion over the whole earth—Zech. 14:9, 17; Psal. 2:6–9.

bro John Thomas, (n.d.). Herald of the kingdom and age to come (10:97-98). New York.

Reference to:
2Co 3:17  Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty.

2Co 4:10  Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
2Co 4:11  For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh.

2Co 3:18  But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.

Mortality, Immortality and Judgment

26. What did the crucified body become on its instantaneous ascent to the Father on the third day?
Ans. It became “the last Adam” or a “spirit imparting life” (1Cor. 15:45); he was “made both Lord and Christ” (Acts 2:36); he became “the Lord from heaven” (1Cor. 15:47); “the Lord the Spirit” (2Cor. 3:17); and “the exact likeness of the Father’s substance” (Heb. 1:3).
35. What is it for a living earthy body to be “quickened”?
Ans. It is for “the life of Jesus to be made manifest in our mortal flesh” (2Cor. 4:10–11). That is, for those saints “who are alive and remain for the presence of the Lord, to be changed in a moment” (1Cor. 15:51–52; 1Thes. 4:16). It is a change of body, nature, or substance, by the transforming power of spirit, which makes the earthy living body so intensely vivescent that all its earthy properties are “swallowed up,” or obliterated: in other words, its earthiness is superseded by incorruptible, glorious, powerful, and deathless consolidated spirit. This being the result of the energy of Christ “who is our life,” “the Lord from heaven,” the body into which the earthy body is transformed by quickening, is styled “the house which is from heaven.
bro John Thomas. (1866; 2002). Catechesis (11). Logos Publishers.

The Justice of God

Consider the premise that Jesus Christ was punished as a substitute in the place of the real sinner. Would God’s standard of absolute justice permit Him to inflict a penalty upon one who was guiltless, whilst permitting the proven sinners to escape and be pardoned? Such a misconception of God’s character cannot be reconciled either with common logic or the teaching of Scripture. Paul wrote: “If God spared not the natural branches, take heed lest he also spare not thee. Behold therefore, the goodness and severity of God” (Rom. 11:22). It should be noted that these words were addressed to those who had accepted the gospel of Christ—yet their ultimate eternal salvation could not be taken for granted as though it were an accomplished fact. Their final acceptance or rejection by God would depend upon the extent of their faithfulness. Paul warned the Corinthian believers in similar fashion: “I declare unto you the gospel which I preached unto you, in which also ye have stood; by which also ye are being saved, if ye hold fast what I preached unto you, unless ye have believed in vain …” (1 Cor. 15:1–2, lit. Gk., marg.). Salvation is a process, a continuing development of a Christ-like character within the Believer (2 Cor. 3:18). However, despite the goodness and mercy of God, it is possible that some will be found to have “believed” the Gospel “in vain”. Therefore, at Christ’s second coming they will be revealed as having proven faithless to the terms of salvation set forth in the Gospel.
If Christ had been “punished” in the place of the real sinner, the latter could never be in danger of losing the “born of the spirit” state which, it is asserted, positively assures him of eternal redemption. He may not rest assured in any such assumption. The truth of the matter is that all believers must appear before the Judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad …” (2 Cor. 5:10). Elsewhere the reality of this fact is stressed even more strongly: “For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation …” (Heb. 10:26–27).
 It is impossible to present any sound form of Biblical argument to demonstrate that Jesus Christ died as a substitute for sinful humanity, thus freeing them from any claims which death might have upon them.

bro C. C. Walker. Atonement: Salvation Through the Blood of Christ (262).

Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #40 

To Such As Keep His Covenant (Psa. 103:18)
We have a tremendous, overwhelming -- almost crushing -- responsibility to God. We should be conscious of it every moment. He has richly given us everything: life and existence and consciousness; the revelation of Himself and His loving goodness; His Word; His Purpose; His call to eternal communion with Him in the Divine Nature; the dreadful sacrifice of His only-begotten Son for our salvation; an earth-home full of infinite beauty and divine imprint; the incomparably marvelous tools of the human mind and hands; the power of thought and memory and imagination. And we have agreed to accept all this from Him, on His conditions. And He asks so little in comparison in return, and that for our own good -- simply the casting off of everything to do with this dark, dying, sinful world and its follies, and total love and devotion and service to Him. And yet we putter away our life in the stinking rubbish heap of the present, as though all these glorious things never existed. Let us open our eyes and hearts, before it has all passed away beyond our grasp for ever. Opportunity pauses for us just so long: and then -- eternal darkness.

Search Me O God, bro Growcott

Lev 12,13 Psa 113,114 2Cor 5,6,7

Reference to:
Leviticus 13


The law deals with leprosy and other diseases of disorganization in a manner suggestive of their intended inclusion in the scheme of typology which has its fulfilment in things pertaining to Christ. These features of the law are not referred to by the apostles in a way that would enable us to identify their meanings in the explicit way that is possible with some of its significances. But, just as in the Apocalypse, everything is not explained, yet enough is explained to enable us to understand that which is not explained, so in the law, though all details are not expounded by the apostles, the details they do expound furnish a clue sufficiently clear to enable us to work out many things not expounded.
When we say diseases of disorganization, we mean diseases affecting structure rather than what might be called hygienic condition. Degeneracy of parts, such as takes place in leprosy and running issues, is made the subject of priestly recognition and of sacrificial purification when mere diseases (such as fevers, agues, distempers, choleraic affections, etc.) are passed over without note or provision, though mentioned once or twice as current experiences, in the addresses of Moses—which suggests that the treatment of leprosy was spiritual rather than hygienic in its object; while, like all the physical appointments of the law of Moses, it was of good hygienic tendency.

That leprosy and issue, as distinct from ordinary infirmity, should be treated with a spiritual meaning seems appropriate in view of the infectious and destructive nature of these diseases as compared with ordinary human ailments. Man, as the propagation of Adam’s condemned earthy nature, is by nature, a mortal and afflicted being: but there are degrees in the afflictedness. There is such a thing as a healthy mortal, and there is such a thing as a diseased mortal. The law of Moses deals with both—both literally and typically. For the healthy mortal, it prescribes circumcision and sacrifice; for the unhealthy, separation and special treatment. It is the spiritual or typical meaning we are concerned with at present. We have discerned this in its treatment of the healthy: the healthy, though mortally healthy, are recognized as “all under sin”, to use Paul’s expression (Rom. 3:9), because the decendants of the sinners of Eden, and the individual transgressors of the divine law, and are therefore held at arm’s length, as we might say, unless they humble themselves and confess and approach in the way appointed, and then they are received for blessing and ultimate healing. Their mere mortality is no bar when the divine conditions of reconciliation are complied with. But here are diseased mortals whose cases not only receive special treatment physically, but whose connection with special sacrifice appointed shows they have a special significance typically.

The distinction is a natural one physically, and it seems a natural one spiritually, for there is a great difference between human frailty by natural constitution, against which a man may be struggling in the way of righteousness, and human wickedness which a man may be following from taste and preference and wilful bent. The one, we may take it, is represented by healthy human nature under the ordinances of the law, and the other by diseased human nature in the same relation. The divine view of the two cases, as expressed in type, is not unuseful to us, who, though “not under the law but under grace”, must be desirous “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit” (Rom. 8:4).
There were different forms of leprous affection, some curable and others not. The priests were taught how to distinguish between them, and to adopt their measures accordingly (Lev. 13). In general, those forms of leprosy that were “in sight deeper than the skin”, and affected the colour of the hair, were bad cases {verse 3). Those that were apparently in the skin only, were to be shut up for seven days, to see how they got on; and if, at the end of seven days the plague spot was no larger, the case was one for cure and healing. The great test of uncleanness was the spreading or not spreading—the affecting or not affecting of other parts. A whole chapter of 59 verses (Lev. 13) gives minute descriptions and directions for the guidance of the priests on those points. A man with “the plague in his head” was pronounced utterly unclean. A hopeless leper was to be put out of the camp (verse 46); a hopelessly infected garment was to be burnt (verse 52); a house to which plague returned after affected stones had been removed, and the rest of the house scraped, was to be “broken down” (verse 45).
We can scarcely err in understanding this to mean (what is otherwise testified) that wickedness is only fatal when persisted in: that “if the wicked forsake his way, and the unrighteous man his thoughts, and return unto the Lord, he will have mercy upon him; and to our God, for he will abundantly pardon” (Isa. 55:7); and that if the wicked will “turn from all the sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live; he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him” (Ezek. 18:21–22).

bro Robert Roberts The Law of Moses. As a rule of National and individual life. (electronic ed.). Birmingham, UK: The Christadelphian.

Reference to:
Psalm 113
3. The Conquerors on the Glassy Sea
… “The stone which the builders refused hath become the Head of the Corner”. He stands with his brethren on this glassy sea, which extends, as an immense plain, from before the throne on Mount Zion. “This is the day which Yahweh hath made; we will rejoice, and be glad in it;” “from now will His Name be blessed, even for the Olahm; from the rising of the sun to his going down the Name of Yahweh be praised: for He is exalted above all the nations; and His glory above the heavens” (Psa. 113; 117); Jesus and his Brethren “glorified together” (Rom. 8:17), are the conquerors, who, by the Spirit’s aid and co-operation, have subdued the world, and possess it as their own. They are “a multitude which no man can number, clothed with white robes and palms in their hands” (Apoc. 7:9–17). Their square is 144,000. The “palms,” the symbol of victory, connect them with the Feast of Tabernacles, in the celebration of which they rejoice, and are glad, as the harps of the Deity. What a glorious orchestra they will be, when established over the nations as their immortal and sovereign rulers, they shall celebrate their triumph in the songs of Moses and the Lamb! In that day, they will say, “Praise ye Yahweh, proclaim His Name, declare His doings among the people, make mention that His Name is exalted. Sing unto Yahweh; for He hath done excellent things: this is known in all the earth. Cry out, and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee” (Isa. 12:4–6).

bro John Thomas, Eureka : An exposition of the Apocalypse. Volumes 1-5. (electronic ed.) (volpg.5.86). West Beach, South Australia: Logos Publication.

Reference to:
2Co 5:10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.


Parable of the Talents.

...Christ having departed into the far country to receive this kingdom—that is, to be invested with its title and authority and power, as against the opposition of the Jews and their rulers, who said, “We will not have this man to reign over us,”—he presently returns to assert his right, and to “take to himself his great power.” That he would so return he plainly teaches by this parable; for if he be the nobleman departed, he must return to fulfil the part. It is what he several times said to his disciples he would do, in language which, from its association with the fact of his departure, leaves open no other meaning. “If I go away, I will come again.” “I will see you again and your hearts shall rejoice.” “This same Jesus shall so come in like manner as ye have seen him go” (Acts i. 10).
When he returns in the personal sense required by the whole current of apostolic teaching, the judging of the servants falls into natural order. He is held forward in apostolic teaching as the judge and awarder of the final issues of life. He was particular to enjoin his apostles to make this prominent. So Peter says: “He commanded us to preach unto the people and to testify that it is he which is ordained of God to be the judge of the living and of the dead” (Acts x. 42). What they were commanded to do, the apostles did. In their writings, nothing is more explicit than their declaration that “we must all stand before the judgment seat of Christ,” that at his hands “we may receive according to what we have done” (2 Cor. v. 10). This judging is to be “at his appearing and his kingdom” (2 Tim. iv. 1).
The parable is in exact agreement with these apostolic attestations, and with all their attestations on the subject. They tell us that the judging is to be “according to our works.” This is the one thing that is most conspicuous in the parable. With what other object could Christ have introduced servants of various degrees of administrative success obtaining recompense in these varying degrees—ten talents, ten cities; four talents, four cities; no talents, no recognition at all? On the practical application of this in the resurrection, the parable may be taken as a revelation. Our status in the Kingdom will depend upon our attainments in probation. This is a question of capacity imparted in the first instance. All men differ: some have much more native gift than others: some, five talents; some, two; some, one. It is not the number of talents that is the rule of judgment, but the use of them. Increase by faithful use—this is the rule of acceptance. The holder of the one talent would have found equal favour with the others if it had been put out to use. The words of the judge show this. His offence was his sloth and indifference to the charge committed to him, such as it was. Fie did not turn what he had to account. Had he done so, he would have entered equally with the others into the joy of his Lord.
But though the number of the talents is not the rule of acceptance, it is the measure of the position to which that acceptance admits. The parable shows this; and the principle is reasonable, and is affirmed in the Scriptures in many ways. It is recognised that fruitfulness is in “some thirty fold, some sixty fold, and some an hundred fold,” and it is plainly declared that “every man shall receive his own reward according to his own labour” (1 Cor. iii. 8). It is on this principle that “the wise shall shine as the firmament, and they that turn many to righteousness, as the stars for ever and ever.” It is a principle distinctly foreshadowed in the organization of David’s worthies. There were a “first three,” and those who “attained not unto the first three,” and so on in the list downwards. The degree of rank was determined by achievement. All more or less did meritorious things under circumstances of difficulty; but the greatness and the difficulty of some deeds exceeded that of others (2 Sam. xxiii. 8–39). When Jesus says “he will give to every man according as his work shall be” (Rev. xxii. 12), we see the same thing. …

bro Robert Roberts, Nazareth Revisted [computer files. In harmony with the scriptures of Moses and the Prophets. (electronic ed.) (165). Birmingham, UK: The Christadelphian.

Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #41 


They are: Burnt, Meat, Drink, Peace, Sin and Trespass.

Why six? Doubtless because sacrifice is an element and a recognition of a state that falls short of perfection. Six is the number of man, of work, of probation. For six day-millenniums creation groans. Seven brings rest, completion, perfection.
Six sacrifices all pointed forward to the sacrifice of Christ which—as the seventh—was a combination of all six, and completed and fulfilled them.


The other half of the subject is the periodic ordinances.
These were: Daily, Weekly, Monthly, and the three yearly—Passover, Firstfruits, and Tabernacles.
Again six. These were made up in each case of a combination of several of the six types of sacrifice.
First, then—


(Burnt, Meat, Drink, Peace, Sin, Trespass)

These are divisible under three subheads, according to their purpose—Dedication, Thanksgiving, and Expiation The first two groups were voluntary, their observance depending upon the state of mind of the offerer. The third (expiation) was compulsory as the consequence of certain circumstances. God, in His infinite wisdom, has always arranged His ordinances in this way—some compulsory, some voluntary.
Nothing so clearly reveals the heart of a man as does the extent he goes—and joyfully, eagerly desires to go—in his service and dedication to God beyond the strictly obligatory.
The heart that truly seeks God spends all the time and effort it possibly can in the sweet and joyful activity that comprises the range of free, voluntary self-sacrifice—not as a burden or loss, but as a holy privilege of closer communion with God.

*        *        *

Group One—Dedicatory (Burnt)

This was the Burnt sacrifice, wholly consumed upon the altar. This total consumption on the altar was its distinguishing characteristic. This was the basic sacrifice which related to sin nature directly.
It represented a complete self-dedication of the offerer to God. It was a recognition that the nature of sin separates man from God, and is present as a barrier to complete unity in any transaction between them, and must be utterly consumed out of the way before perfection can be reached.
It pointed forward to the Great Sacrifice in which sinful flesh was wholly destroyed, and a way made open whereby that barrier may be passed.
The occasion of this sacrifice was no specific sin or misdoing on the part of the offerer, but it was the answer to a feeling of general unworthiness and a realization of the sinfulness and burden of the flesh. All at times experience, to an almost insupportable degree, the weight of this disquieting feeling. Paul expresses it when he exclaims (Rom. 7:24)—
"Who shall deliver me from the body of this death?"
By this merciful provision of the Law, an Israelite so affected could bring his offering—the very best that he had—see it all consumed upon the altar and the smoke ascending as a token of God's acceptance and understanding, and go his way with the impression of a fresh beginning and a renewed determination to merit and retain his Lord's approval.
What a power and comfort there is in a new start and knowledge of being understood!
The Great Burnt Sacrifice has now been offered once for all, and we who have entered into it and seek its blessing have completely dedicated every fiber of our life and being to the service of God.

Group Two—Thanksgiving (Meat, Drink, Peace)

The other class of voluntary or free will sacrifice is that of Thanksgiving. This included three types: Meat, Drink, and Peace offerings. Roughly speaking, the first two appear to have related more to thanksgiving for Temporal blessing; the third—the peace offering—to Spiritual thanksgiving. These should not be taken as exclusive applications, however.


Taking the natural first, the Meat offering was of the fruit of the field. "Meat" here does not mean "flesh," but rather "food." It was offered either on the occasion of any specific divine blessing, or to express the feeling of general favor well-being. David expresses the position it filled when he says, Psa. 116:12, 17—
"What shall I render unto the Lord for all His benefits towards me?
"I will offer to Thee the sacrifice of thanksgiving."

Flour, Oil, and Wine

It was of fine flour mingled with oil. Flour and oil, with the wine of the Drink offering, were the chief products of the earth, and the offering of them was a grateful recognition of their source.
In a more figurative sense, the flour seems to represent the blessing of strength, the oil of plenty, and the wine of gladness and joy—to sum up: general well-being as a result of obedience and service to God.
And, in a still deeper, holier sense, it is the strength-bringing heavenly Bread, the enlightening Spirit-Oil, and the joyous, gladdening "Good-News" gospel Wine.

Incense and Salt Required

Frankincense accompanied every meat offering. Incense, as we know, represents Prayer and Praise. This is an essential element of approach to God.
And no meat offering was ever to be made without Salt. (Lev. 2:13). This was vital. Salt plays a very important part in our lives. It was even more so with the ancients, and was one of the chief items of trade.
Besides its preservative and cleansing properties, it is es-sential to health, and to the palatability of many foods. These qualities made it the recognized emblem of purity, wholesomeness and vigor—
"Ye are the salt of the earth" (Matt. 5:13).
—the small but vital class of agents for the preservation of the purity of the Truth. Hence the significance of salt being required with all meat offerings.

Leaven and Honey Forbidden

And as Salt was required, so Leaven was prohibited. Leaven is fermentation, corruption and sin—"malice and wickedness" (1 Cor. 5:8). Clearly no offering is at all acceptable that con-tains this element.
It may be noted, though, that while leaven is here forbidden, it is specifically required in one or two special cases, where it has a significance that is in harmony and keeping with the general picture.
Beside leaven, Honey too is expressly forbidden (Lev. 2:11). As to the meaning of this, we may gather a hint from the words of Solomon who associates it (Prov. 25:27) with self-glory. Honey also is used many times as an emblem of sweetness, but David tells us the judgments and precepts of God are sweeter to the godly mind than honey (Psa. 119:103).
Honey, then, seems to infer something contrasted with, and inferior to, the "more excellent" way of God's law—something sweet to the natural taste, but soon found sickening when largely indulged in—something tending to self-glory.
Is not this the accomplishment of the flesh and the empty praises of ignorant men—the sweetest thing known to those that know not God?
Honey, like leaven, has its place. There is a glory and ac-complishment and praise that is legitimate and good.
The pure, divine honey, gathered from the Rose of Sharon and the blossoms of the spiritual fruit, is an element of the eternal joy of the redeemed—
"I am come into my garden, my sister, my spouse . .
"I have eaten my honeycomb with my honey . 
"Eat, O friends: drink, yea, drink abundantly, O beloved" (Song 5:1).


The other thanksgiving sacrifice, the Peace offering, seems to have a wider and more sublime bearing than the Meat or Drink offerings. As the Burnt offering was the fruit of a sorrowful and reflective state of mind, so the Peace offering was the product of an appreciation of the depths of God's love and care, and a feeling of comforting communion with Him.
From various references, it can he inferred that Peace of-ferings often followed Burnt offerings. We can see the beauty and harmony in this, both historically and spiritually. The Burnt offering was designed to create the state of mind, and the condition of communion, which the Peace offering expressed.
Unlike all others, in the Peace offering it was immaterial whether the sacrifices were male or female. Both were equal1y acceptable. Furthermore, this was the only sacrifice of which the offerer himself partook.
There is another unique aspect—leaven was required with this offering. The only other place leaven appears in the sacrificial system is in the Feast of Firstfruits. In both cases it points to the same thing—participation, through mercy, of mortal, erring man in the holy things of God.
In these 3 particulars—sex, offerer partaking, and leaven—the Peace Offering is unique.
Taken in conjunction with the Burnt sacrifice, the significance cannot be missed. The Burnt consumed all night upon the altar—the Peace following in the morning.
The Burnt replete with the implications of a time of sinful nature and a state of separation and probation; the Peace following as a token of a time of perfect harmony with God and peace among men, when there will be neither male nor female (among the redeemed) in the sense of discrimination and subjection, but all one in Christ Jesus—both equally acceptable, a time when the accepted offerers themselves will partake of the fruit of their long sacrifice.
Even in the peace offering, however, there was the blood sprinkled upon the altar. In his anticipation, the offerer must not forget the present realities. His life was forfeit for sin, it was only by the transcendent mercy of God that he lived at all, and the shedding of blood must be constantly recognized as an essential element of his redemption.
Only the fat of the Peace offering was offered on the altar. We have seen the significance of the fat. The breast (symbolic seat of the emotions) and the right shoulder (strength and accomplishment) were given to the priests (showing that the holy service of God calls for both “heart and hand”). The remainder of the edible parts were eaten by the offerer and his family on the same day.
It could also be continued to be eaten on the second day, but any of the flesh left to the third day must be "burnt with fire."
We see that when the "third day" of God's purpose dawns, all things will be "perfected" (Lk. 13:32), and all flesh will be swallowed up in eternal Spirit-fire.

Bro. G.V.Growcott


Posts: 1,023
Reply with quote  #42 
Group Three—Expiatory (Sin & Trespass)

The expiatory, or atoning, offerings were of two kinds—the Sin offering for sins of ignorance, and the Trespass offering for sin committed knowingly.
The Sin offering is the most elaborate and detailed of all the sacrifices. It applied to sin committed unwittingly or uncleanness contracted unknowingly, and was to be offered upon realization or discovery of the condition.
There are two points of comparison between Sin and Trespass offerings to be noted.


The first is that the sin of ignorance, which we might think the lesser sin, called for a more elaborate form of atonement than did the one committed knowingly. The lesson herein would be that the unconscious, ignorantly - persisted - in sin is more displeasing to God than that which is known and confessed and due rather to weakness of nature than to carelessness of application to God's Word and instructions.
Among a people (like ourselves) to whom God has condescended to directly give His gracious law and guidance, and whom He has commanded to diligently teach them to their children, and constantly study them and speak about them themselves—among such there is NO EXCUSE FOR SINS OF IGNORANCE.
That seems to be the great lesson here. Surely we can at least take the trouble to know and confess God's high standards and requirements of perfection. If that much effort is not willingly and eagerly put forward, then we are hopeless and displeasing indeed.

Degree of Responsibility

The second point of difference between Sin and Trespass offerings is that for the former the offering required was not the same for all offenders. In the case of the Trespass offering (and all other types of offerings) the requirements were the same for all (except, of course, where provision was made for poverty).


But in the Sin offering, there were three different grades which increased according to the rank of the offender. These were (1) for one of the people, (2) for a ruler, (3) for the whole congregation or for a priest. That is, the odiousness to God of a sin committed through ignorance increased with the offender's increased opportunity and responsibility—
"Much is expected from him to whom much is given."
A man who has the natural ability to be an outstanding suc-cess in this life is under greater responsibility to devote his greater, God-given talents to God's work, because that is the SOLE PURPOSE THEY ARE GIVEN FOR—and a solemn reckoning will be required at the Last Day for every talent given. Only blindness and stupidity will ignore this basic and oft-repeated Scripture warning.

Cleansing the Sanctuary

In the case of a priest or the whole congregation (who were considered as a whole a "nation of priests"), the Sin offering was a bullock, and the blood must be sprinkled seven times before the veil of the Sanctuary and on the altar of incense.
That is, the very priesthood itself must be purged and cleansed. The sin of one defiled all, because they were one inseparable body or unit. This is of great significance.
The fat was to he burned upon the altar, and the remainder of the bullock was carried without the camp and burned. None was to be eaten by the priests as in the other sacrifices.
The meaning of these items are interwoven, and are explain-ed by Paul in the epistle to the Hebrews. He says that the priests were not permitted to partake of any animal whose blood had been offered to sanctify the whole Sanctuary.
This indicated that while the Law served for the time then present, a greater Sacrifice outside and beyond the ordinances of the Law must in the fullness of times be offered to give power and efficacy to the shadowy, prophetic reconciliation of the Law. To partake of this, the Mosaic priesthood, as such, had no right, for this temporary, schoolmaster-priesthood must be done away before the Real and Greater Sacrifice could come into effect.

Without the Camp

Any animal whose blood sanctified the whole Sanctuary must he burned without the camp. This, says Paul signifies Christ, who was literally offered "without the gate" More deeply, it signified that the seed of the woman must achieve salvation outside and above the framework of the Mosaic economy, which was "weak through the flesh."
Paul's exposition refers most particularly to the one great central sin offering of the year, when the High Priest on the Day of Atonement entered the Holy of Holies with blood to sanctify the whole sacrificial system.
                                                     *        *        *
In the case of a ruler or of one of the people making a Sin offering, the animal was—respectively—a male or female goat. The blood in these cases was not taken into the Sanctu¬ary but treated in the usual manner. The fat was burned, and remaining edible parts were eaten by the priests.
If the offender were poor the offering could he a bird or—failing even the means to obtain that—a meat offering of flour.


The Trespass offering was for sin committed knowingly—robbery by deceit or violence, false swearing, etc. The offering was a ram, or in lesser offences a lamb or kid. The fat was burned on the altar and the remainder eaten by the priests. In addition, that which had been acquired wrongfully was to he restored plus one-fifth of its value.
This offering—it must be noted—was only effective for sins committed in weakness of the flesh and truly repented of. For these sacrifices to be efficacious, there had to be a constant desire to render obedience, though the flesh might err.
For presumptuous, willful, premeditated, highhanded sin in deliberate knowing disregard of divine command, whether large or small, there was to be no atoning—
"The soul that doeth ought presumptuously, the same reproacheth the Lord. That soul shall be cut off from among his people" (Num. 15:30).
Such cases were beyond the pale and provision of sacrifice.

Bro. G.V.Growcott

Posts: 1,023
Reply with quote  #43 

With My Whole Heart Have I Sought Thee (Psa. 119:10)

Love is life, and love of God is the highest and holiest and happiest form of life. But, because He is so great and high, and we are so small and low, love of God -- to be anything -- must be everything, or else it is nothing. Many have "love of God" as a part-time hobby, a pleasant palliative on the shelf, with the iodine and aspirins, to use as needed. What the love of God demands is the whole heart, life, strength and mind -- at all times and in all things. Anything less is a mockery -- an indication that we are cruelly deceiving ourselves, and have not really made contact with God at all. If and when we truly do, the magnetism and attraction will be irresistible, and mere part-time service will be impossible and unthinkable.

Search Me O God, Bro Growcott

Lev 16     Psa 119 v40     2Cor 12,13
Reference to:
Lev 16:21  And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:
Lev 16:22  And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.

The Mystery of the Covenant of the Holy Land-explained


According to the law ordained by angels in the hand of Moses, and styled “the word spoken by angels,”23 mankind are separated into the holy and the unclean. It constituted the twelve tribes of Israel “a holy nation, ” a special and peculiar people;24 while it left all other nations mere “sinners of the Gentiles;”25 as all men were originally constituted by the disobedience of Adam,26 from whom they derive their descent. The national holiness of Israel was constitutional, not inherent. The nation was composed of a stiff-necked, perverse, and intractable people, who were more disposed to the wickness of other nations, than to the practice of the law of Jehovah, their king. But the holy seed of Abraham was the substance in the nation’s loins, on account of whom, and the things affirmed respecting him, it was not consumed;27 but carefully preserved, as having “a blessing in it,” even “an inheritor of Jehovah’s mountains,” who shall cause his servants to rejoice, and the nations to shout aloud for joy.
Anything separated by Jehovah from things in general for his own special use is holy, irrespective of the nature or character of the thing. Hence, things animate and inanimate, animal, vegetable, and mineral, solid and fluid, &c., have all been constituted holy by the law. Thus there were holy utensils, holy and most holy places of worship, holy mountains and cities, and holy officials, though oftentimes very unrighteous men. The holiness of this kind was, the national holiness of the twelve tribes—a holiness conferred by the law of Moses, “which could make nothing perfect.” It bestowed upon things a relative external holiness, a sort of halo of holiness confined to the surface, which left the mind and disposition, or heart of its subject, untouched.
Let us look into the matter a little more minutely. A babe though born of Israelites was unclean,28 which is the same thing as unholy, until its circumcision, and after presentation to the Lord. “Every male that openeth the womb, shall be called holy to the Lord.” This was the law, but how great the number so called were wicked men, Israel’s history shows abundantly. Some, however, desired to keep the law. They grew up “blameless,”29 observing all the precepts of the decalogue, conforming to the temple worship, and abstaining from contact with all legally unclean and interdicted things. This was a man’s own righteousness acquired by working according to the law.30 This was the righteousness Israel followed after, which they sought to establish in opposition to the righteousness Paul preached;31 and styled by the prophets “filthy rags.” Many such men were ignorant. They had the token of the covenant in their flesh, but they were “children in whom was no faith,” and “without faith it is impossible to please God.” Thus an Israelite might be legally blameless, but if without faith, his legal righteousness could entitle him to no more than length of days in the land which the Lord had given his people. The twelve tribes inherited the land under the law of Moses, which could confer upon their generations only a temporal life interest in the country. Could it have given them an everlasting inheritance therein, the nation, whatever its misdeeds, would not have been expelled; and its citizens might have attained to everlasting life as a recompence for keeping the law. The transgressions of Israel consummated in their rejection of the Gospel of the kingdom, would doubtless have brought down heaven’s judgments upon them, which would have ultimated in the triumph of the truth; but they would not have been punished in the way they have by an expulsion from their country, if the word spoken by angels in the hand of Moses, could have conferred an everlasting title to it.
Covenants are of no force until purged “Almost all things are by the law purged with blood.” To purge anything in the Scripture sense, is to cleanse it from legal or from moral defilement; and to impart to it a virtue co-efficient with the detergent or cleansing principle. This is a general definition which may not apply in every case, but it is sufficiently precise for the subject on hand. The covenant made with Abraham was confirmed with Jehovah’s oath, saying, “Know of a surety,” and by the consumption of sacrifices by fire from heaven.32 This was confirmation not purgation. It was not purged until two thousand and eighty-nine years after, when a virtue was imparted to it co-efficient with the blood of sprinkling, that speaketh better things than the blood of Abel; that is, the blood of Jesus, which he says, is “the blood of the New Will, which is shed for many for the remission of sins.”33 The history of the death and resurrection of Jesus, is that narrative which relates the story of the purging, or the rendering effective of the covenant, testament, or will, through which remission of sins, eternal life, and an everlasting possession of the land with all its inseparable attributes, may be obtained by every one who believes the things promised therein.
Four hundred and thirty years after the confirmation of the New Covenant (styled new because of its coming into force at a time when that of Moses had waxed old,) and sixteen hundred and fifty-nine years before its incipient enforcement, Moses dedicated or initiated “the law ordained by angels.” This he did with blood. “For when he had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water and scarlet wool, and hyssop, and sprinkled both the Book and all the prophets, saying, This is the blood of the Testament which God hath enjoined upon you.”34 Here was a solution of blood in water, into which a sprinkler of scarlet wool and hyssop was dipped, and the Book and people sprinkled by the hand of Moses. These materials were purification-emblems. “Without the shedding of blood there is no remission,” or sending away, as if sin and uncleanness were sent away into a land not inhabited.35 This is a first principle of God’s religion under both covenants. Blood is therefore regarded as purging, purifying, or cleansing. The only answer that can be given to the question, why is there no expiation without bloodshedding?—is that Jehovah wills it. The blood of the living creature is the life thereof; and as it has come under sentence of death, God wills that life shall make satisfaction for sin.36 It is the blood that maketh an atonement for the soul.” Water is also cleansing. Hence, “wash you, make you clean.”37 The water and the blood with which Moses sprinkled the Book of the Covenant and the people, find their antitypes in the blood and water that issued from the pierced side of Jesus, with which he sprinkled the new covenant. Now, “where a testament (will or covenant) is, there must also of necessity be the death of the testator. For a testament is of force after men are dead; otherwise it is of no strength at all while the testator liveth.”38 This is a principle which necessitated the institution of the mediatorship; and which caused Jehovah so readily to grant the petition of the Israelites to appoint Moses as his representative in his future dealings with them. Jehovah is the testator in both the covenants; but the principle says they are “of no strength at all while the testator liveth.” In this case, Jehovah must die, or find a substitute. The former supposition is out of the question; for if “God the mighty maker died,” the universe would die with him. All life would perish, and all nations cease; for in Him do all things live, and move, and have their being.  ...
23 Heb. 2:2.
24 Exod. 19:6; Deut. 7:6; 14:2.
25 Gal. 2:15.
26 Rom. 5:19.
27 Isa. 6:13; 65:8, 9; Rom. 11:16.
28 Job. 14:4; 25:4.
29 Phil. 3:6.
30 Phil. 3:9.
31 Rom. 9:31; 10:3.
32 Gen. 15.
33 Matt. 26:28.
34 Heb. 9:18–20.
35 Lev. 16:21, 22.
36 Lev. 17:11, 14.
37 Isa. 1:16.
38 Heb. 9:16, 17.
bro John Thomas,(n.d.). Herald of the kingdom and age to come (5:197-199). New York.
Reference to:
Psa 119:17  GIMEL. Deal bountifully with thy servant, that I may live, and keep thy word.
Psa 119:18  Open thou mine eyes, that I may behold wondrous things out of thy law.
... And again lastly John says, “And I saw an Angel standing in the Sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, ‘Come, and gather yourselves together unto the Supper of the Great God, that ye may eat the flesh of kings; and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that set on them, and the flesh of all, free and bond, both small and great. And I saw the Beast and the Kings of the Earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the Beast was taken, and with him the False Prophet that wrought miracles before him, with which he deceived them that had received the mark of the Beast, and them that worshipped his Image. These both were cast alive into a Lake of Fire burning with brimstone. And the remnant were slain with the Sword of him that set upon the horse which sword proceeded out of his mouth; and all the fowls were filled with their flesh.”—119:17–21.
Thus, upon the testimony of seven witnesses, we believe, that an immense multitude of armed men will be congregated “as a cloud to cover” the Promised Land, hostile to Israel, and bent upon their utter destruction; that at this crisis, the King of Israel will be revealed from heaven prepared to overthrow the invaders with a signal and final discomfiture; that he will destroy them by hail, fire, brimstone, pestilence, earthquake, the Sword of Judah, and mutual slaughter; that only a sixth part of the original multitude will escape; and that this mass of hus man flesh and bones will require months for their entire annihilation; Ezek. 39:12.
From these premises, we can appreciate the saying of Isaiah, that “the slain of the Lord shall be many” in the Valley of Jehoshephat, around the walls of the Holy City. After this “battle of the great day of God Alsmighty,” the Prophet tells us that the Lord “will send those that escape of them unto the nations * * * that have not heard his fame, neither have seen his glory; and they shall declare his glory among the Gentiles. And they shall bring all Israel for an offering unto the Lord out of all nations to his Holy Mountain Jerusalem.”—ch. 66:19, 20.  ...

bro John Thomas, The Herald of the Future Age (4:148-149). New York.
Reference to:
2Co 13:4  For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.
... Jesus, the apostles, and their contemporaries were baptized with holy spirit, beyond all doubt. They were all filled with the fulness of the Deity. With the exception of Cornelius and his household, the order was first immersion in water, and afterwards filling with spirit. Jesus was immersed in water first, to fulfil the righteousness of the Deity shadowed forth in the law. Having thus come by water, he was then anointed with holy spirit, when the spirit-dove descended and rested upon him. By this descent he was “sealed of the Father”—a mark was set upon his forehead which every one could discern who comprehended the doctrine he delivered, and the wisdom with which he spoke. The multitude at his immersion saw the Dove and heard the voice of the Father who owned him for his Son; but they did not generally discern the intellectual mark—the Father’s name with which he was sealed in the forehead. None who are baptized with holy spirit are destitute of that divine mark. It is the mark of wisdom and knowledge, undiscernible by the eye of sin’s flesh, but clearly to be seen by the mind’s eye when only enlightened by the truth.
The effects of the baptism, or anointing, of Jesus with holy spirit continued till his crucifixion. All the miracles he wrought were spirit-baptismal results. These he worked in confirmation of the covenant of which he is the Mediator; that is, the Abrahamic newly dedicated on the last day of Daniel’s Seventy Weeks—Dan. 9:27. On that day he was emptied of spirit when he was forsaken, and left to the native weakness of the flesh—Matt. 27:46; 2 Cor. 13:4: and though emptied, he still lived. The baptismal anointing was necessary to the manifestation of wisdom, knowledge, and power; but not to existence. The life of Jesus was sustained as the lives of other men. Holy spirit had forsaken him before he cried out; for the cry arose because of the forsaking having occurred. At this crisis, then, Jesus was without holy spirit. Was he less the Holy one of the Deity because the spirit had abandoned him? No, he was still the saint of God though emptied of holy spirit. And this is true, not only of Jesus, but of all true believers: their being saints or christians does not depend on their being “baptized with holy spirit;” but on their believing the truth with honest and good heart, and being obedient to the same. Spirit was grace bestowed on those who received it, not to make them believers, but because they were such.

bro John Thomas (n.d.). Herald of the kingdom and age to come (11:157). New York.

Compiled by Bro Len Naglieri 


Posts: 1,023
Reply with quote  #44 

Christ a Reality.

Whatever view may be taken of Jesus Christ, he cannot be excluded from history; He is not a legend, or a superstition or a theory that may be brushed lightly aside. He is one of those “stubborn things” that men call facts. You may ignore him, but you cannot expunge him. You may neglect him or misinterpret him; but you cannot get rid of the fact, and whatever may grow out of the fact, that he has appeared and enacted a part among men which has left an indelible impress on their condition in all civilized lands.
bro Robert Roberts,  Nazareth Revisted
Lev 17,18    Psa 119: v41- 80    Luk 1   

Reference to:
Lev 17:11  For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.

...The sin-covering efficacy of the Yahweh-Name depended upon the person bearing it being a flesh and blood Messiah; for “without the shedding of blood there is no remission.” The Spirit plainly testifies this in the prophets and apostles. In Lev. 17:11, he saith, “I have given the blood to you upon the altar for a covering upon your souls; for the blood itself shall cover the soul.” The reason given for blood being thus used is “because the soul of the flesh is in the very blood.” The soul, nephesh, or life is in the blood. The blood contains or covers it, as it were; and as it is a question of life or death—life forfeited for sin, the wages of which is death—that is appointed to cover sin which covers life, namely, the blood. In this sense, “the life, or soul, of all flesh is the blood thereof;” because the vitality of all animals is in the blood. Hence, a bloodless man could not, upon the principles of the divine law, be a covering for sin. He must have real blood in his veins containing life, as in redeeming flesh and blood nature from death, he had to give the same sort of life for the life to be redeemed.

Now the blood of Jesus was more precious than the life-blood of any other man. If it had not been so, it would have been inadequate to the purchase of life for the world. The Spirit testifies in David, that there is no man rich enough to redeem his brother, nor to give God a ransom for his soul that it should live forever, and not see corruption; “for,” he says, “the redemption of their soul will be costly, and it ceaseth to the Olahm”—Psal. 49:6–9. If the wealthiest be impotent for the redemption of one soul, how precious must the blood of the Yahweh-Name be, seeing that it can ransom “a great multitude which no man can number!”—Rev. 7:9. The blood of Jesus was the only blood of all the generations of Adam, that had not been generated by the lust of the flesh; and which had not energized a man to the commission of sin. Jesus was an unblemished man, without spot, or wrinkle, or any such thing; for “he was holy, harmless, undefiled, and separate from sinners.”

This precious “blood of sprinkling, which speaks better things than the blood of Abel,” the sanctifying blood of the covenant shed for the remission of the sins of many, (Heb. 12:24; 10:29, 22; Matt. 26:28), is the principle which makes the Yahweh-Name sin-cleansing, or a covering for the hiding of sin, so that the believer upon whom the name is invoked, may have “no more conscience of sins,” or, as Peter expresses it, may have “the answer of a good conscience toward God”—1 Pet. 3:21.

bro John Thomas Eureka  : An exposition of the Apocalypse. Volumes 1-5. (electronic ed.) (volpg.1.278). West Beach, South Australia: Logos Publication.

Reference to:
Psa 119:67  Before I was afflicted I went astray: but now have I kept thy word.
Psa 119:71  It is good for me that I have been afflicted; that I might learn thy statutes.

... Is our lot a heavy one? Then let us not murmur but go to God and lay the matter before Him. It may be that He will alter it. God has never complained because man has besought deliverance from trouble. The complaint of God has been that man has avoided referring the trouble to Him, or has turned rebellious when it has not been immediately removed. The faithless wilderness wanderers are a warning to us in this matter. They called not on God in their trouble, but unreasonably and instantly resented it. Let us note the lesson of the narrative—“When the people complained it displeased the Lord” (Num. 11:1). Surely not one of us is desirous of displeasing God. Then let us cultivate patience and contentment under trial. Is it strange that God should be displeased when His people murmur at the way in which He leads them to everlasting life and happiness? Does He not care for them? Is He indifferent to their present and ultimate well-being? Let us open our minds and not act childishly. Truly, grumbling saints are despisers of God. The psalmist realised that affliction was good (Psl. 119:67, 71). But whether we realise it or not let us believe it. If we indulge in Israel’s sin we shall surely fail of the promised goodness. “Do all things without murmurings and disputings” (Phil. 2:14). The only safe-guard in the case is to recognise God in all our affairs. All the holy men of old did this, and as a result were enabled to unfalteringly fulfil the trying mission of their lives—to endure the difficulties of their probation with contentment and unswerving patience.

London A. T. J.

The Christadelphian  : Volume 25. 2001, c1888. The Christadelphian, volume 25. (electronic ed.) (25:412).

Reference to:
Luk 1:35  And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

The Son Of Man Ascending Up Where He was Before

The “hard sayings” of John 6 caused many disciples to turn from the Lord Jesus (v.60), and have been the cause of much controversy since.

On the grounds that Jesus taught that he “came down from heaven” (v.38), many have claimed that he had corporeal pre-existence before his birth of Mary. In Phanerosis, Brother Thomas beautifully expounds upon this chapter, and his words of exposition should be carefully heeded.

The Lord’s discourse in the Capernaum synagogue, stemmed from the statement of the Jews who quoted from Nehemiah 9:15: “He gave them bread from heaven to eat.” They referred to the manna provided in the wilderness, and which Nehemiah described as “bread from heaven.”

In reply, the Lord declared that “the bread of God is he (R.V.—that) which cometh down from heaven, and giveth life unto the world,” and then claimed: “I am the bread of life”; “I came down from heaven.”

The context shows that he meant that he came down from heaven the same as did the manna in the days of Moses.
How was that “bread from heaven” provided?   Was it manufactured in heaven, and wafted down through the illimit able space as a huge cloud of literal manna? Or did Yahweh send forth His spirit and manufacture it on earth?

Obviously the latter.

That, also, was the way the “true manna” was provided: “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God” (Luke 1:35).

Jesus had no corporeal pre-existence before his birth, but he nevertheless “came down from heaven” in the sense that he was heaven-provided. He explained this by stating during the latter part of his discourse: “It is the spirit that quickeneth; the flesh profiteth nothing” (John 6:63).

It is significant that the Lord stated that it would be the “Son of man” that would ascend, and not the Son of God (John 6:62). He was obviously referring to Daniel 7:13, and identifying himself with the one to which reference is there made. It is obvious, however, that the Son of Man did not pre-exist as such, and his words can only mean that the Spirit which was poured out upon Mary to beget the Son, would ascend in a new form: as Son of Man. His words can be paraphrased: “What if ye shall see the Son of man ascend up where he, the Spirit, was before? It is the spirit that quickeneth; the flesh profiteth nothing.’

The title Son of Man defines Christ as the Judge (see John 5:27). There was a threatening note in the Lord’s discourse, therefore, when he used this title. What would they do when they saw the one they refused elevated as judge over all! Further, he had told them that they must eat his flesh and drink his blood; or absorb into their beings all that is represented thereby. They misunderstood him to mean a literal eating. He now revealed that such was not what he meant, for the Son of Man must ascend up where the spirit was before. It was the spirit-word that they had to consume, and it comprised the teaching he delivered unto them: “the words that I speak unto you, they are spirit, and they are life.”

This is true of the doctrine of God-manifestation. It is a teaching that is worthy of our closest attention, one that we must understand, and manifest in action, if we would form part of the Yahweh Name (Isa. 30:17) in the Age to come.

bro John Thomas, & bro HP Mansfield . (1997). Phanerosis  : An exposition of the doctrines of the Old and New Testaments concerning the Manifestation of the invisible eternal God in Human Nature. Including an Index of titles of Deity by H.P. Mansfield. (electronic ed.).

Reference to:
Luk 1:17  And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

... Here we have the position of John the Baptist settled beyond dispute or doubt. We may dismiss the speculations of the learned of this world on the subject. Christ settles it for us. John was “much more than a prophet”—even the messenger of the Lord of Hosts. This was a high rank for a young man whose career was over before he was 32. Christ went further and identified him with Elijah, the promise of whom bulks more largely in the Jewish eye than even the promise of the Messiah. “If ye will receive it,” said Christ, “this is Elias, which was for to come” (Matt. 11:14). Jesus did not mean by this that John the Baptist was a substitute for the real Elijah, and that the real Elijah would consequently not come. He fenced off this interpretation by saying, “Elias truly shall first come and restore all things” (Matt. xvii. II). He meant to say that the promise of Elijah had received an incipient fulfilment in John, which appears a perfectly natural intimation in view of what Gabriel said to his father, Zacharias, at the announcement of his birth: “He (John) shall go before the Lord in the spirit and power of Elias” (Luke i. 17). Elias was the promised forerunner of the Messiah when he should appear to Israel in power; and here was one to act the Elias part at his coming in weakness to suffer. It was appropriate; it was beautiful. It gave John the highest position it was possible to assign him in the estimation of a Jewish congregation. It was Christ’s decisive contribution to a controversy that had engaged the minds of many since John “came into the wilderness of Judea, preaching the baptism of repentance for the remission of sins.” It closed the question for all who were divinely enlightened enough to see Christ in his true authority; and there has not arisen a necessity for reopening it since. John the Baptist remains for them the specially-provided and specially-qualified messenger of the Lord of Hosts, of an origin and a character that had nothing in common with the eremises and ascetics of the first century. He stands apart from human fanatics of every sort, in being the official and effectual herald of the Son of God, sent before, not only to proclaim his approach, but to cut a path for his progress in the moral wilderness that prevailed in all the land.  ...

bro Robert Roberts, Nazareth Revisted [computer files. In harmony with the scriptures of Moses and the Prophets. (electronic ed.) (25). Birmingham, UK: The Christadelphian.

Compiled by Bro Len Naglieri


Posts: 1,023
Reply with quote  #45 

Hidden Wisdom of the Mosaic Sacrifices


Six periodic ordinances were enjoined upon the Israelites as pictorial representations of the principles and purposes of God's dealings with man, for all with eyes to discern spiritual things.
They were: The Daily, Weekly, Monthly sacrifices, and the three Yearly—the Passover, the Firstfruits (Pentecost), and the great, culminating Feast of Tabernacles (which centered around the Day of Atonement—the apex and climax of their year). First then—
The Daily Sacrifice
This was one of the daily duties of the priest, the other two being the replenishing of the Oil in the golden candlestick, and offering the morning and evening Incense. The daily ordinances typified the parts of God's service which are to be unceasing—which must be repeated every day without intermission.
The daily Oil in the lamp, of course, is daily application to the Word of God, which is a light to our feet. The morning and evening Incense is continual prayer.
The main item of the daily sacrifice was a Burnt offering of a lamb without spot or blemish, both morning and evening. This is the continual condemnation of sin and remembrance of Christ whose sacrifice offers a way of escape from sin.
These 3 things—signified by the Oil, the Incense, and the Lamb—are the basis of the believer's life. They must be in-dulged in daily, continuously, unceasingly. They are more important and essential than our daily food.
The evening sacrifice was to burn all night on the altar, and in the morning the priest removed the ashes without the camp. So the body of believers is tried by fire all the night upon the altar of their faith. And when the morning dawns, their Great High Priest will return and carry away "without the camp" those who have come through the fire.
With the Daily Sacrifice were offered a Meat offering of flour mingled with oil, and a Drink offering of wine. It is of note that Meat offerings were made in connection with all the periodic sacrifices.
And they are always in exactly the same proportions—1/10 ephah for every lamb (an ephah is about 3/4 of a bushel), 2/10 for every ram, and 3/10 for every bull. The Drink offerings were 1/4, 1/3, and 1/2 hin respectively (a hin is about 7 quarts).
That is, the "blessing" offerings were always in exact proportions to the "sacrifice" offerings.
Is this not an assurance that our blessings will be according to our measure of sacrifice and devotion—that "as we sow, so shall we reap"?
This completed the daily ordinances which typified—as we have seen—study of the Word, prayer, the putting away of sin, remembering Christ, and thanksgiving. Truly a day in harmony with man's noblest purpose, and well-pleasing to God.
The Weekly Sacrifice
The weekly sacrifice was a doubling on the Sabbath day of the Daily sacrifice. Two lambs were offered morning and even-ing, with the Meat and Drink offerings similarly doubled. This shows a doubling of service to God on a day devoted specially to Him.
Not a different service on the Sabbath which had no connection with the daily life of the believer, but an augmentation of the regular daily service on a day when other matters could not interfere. We see that our service is expected to be continual, and to be increased as circumstances permit.
The Monthly Sacrifice
This was offered on the day of the new moon. After the Day, the Month is the next cycle of time marked by natural phenomena. (The Week has no basis in nature, though it is of untraceable antiquity and world wide observance which is difficult to explain apart from the Mosaic account of Creation.)
The day is one rotation of the earth, the month one revolution of the moon around the earth, and the year one revolution of the earth around the sun. These are all arrangements of divine power and wisdom for the good of the inhabitants of the earth. They were all marked by perpetual ordinances.
On the first day of each month was to be offered a Burnt offering of two bullocks, one ram, and seven lambs. We might pause a moment on the significance of this, for the same combination is enjoined for the Passover and the Firstfruits.
The Burnt offering—we have seen—is an offering in recognition of sin nature and its consequences, and the need for redemption from it. Therefore the consumption of these animals by fire is the swallowing up or overcoming or renunciation of that nature.
The animals, then, must represent that human or sinful element. And, as distinct from each other, the different animals must represent certain aspects of it. So much is clear.
Now, considering its use in Scripture generally, the Bullock seems to represent Flesh, as distinguished from Spirit—the natural, animal, human element.
To David, the "men of this world" are the "fat bulls of Bashan." The transition from ox to cherub in the successive ap-pearances of Ezekiel's "Living Creatures" (Ezekiel 1:10 and 10:14) seems to indicate the transition from flesh to spirit nature of the Camp of the Saints thus represented.
Perhaps the two bullocks represent the broad twofold division of that flesh—Jew and Gentile, which distinction disappears when the bullock-flesh is consumed by the Spirit-fire.
The ram, as distinguished from the bullock, would seem to indicate human Power and Assertion and Ambition. It is a little difficult to pin down the significances here, but perhaps the distinction will strike us if we imagine the impression we would get from the expressions, "He is like an ox" and "He is like a ram." The first gives a picture of natural grossness and lack of spirituality and finer feeling; the second a picture of driving pugnaciousness and dominance.
The seven lambs present no difficulty. Here in its numerical perfection and completeness is sinless sacrifice of the beloved Lamb of God. This element is never absent from these rites, for without it all would lose their meaning.
With the monthly Burnt offering, a Sin offering was made of a kid of the goats. This apparently was for all imperfections and unintentional disobedience during the month which in perfect justice and for perfect harmony required some recognition.
We see that throughout the sacrificial arrangements, all types of sin were currently taken into account and atoned for, so that nothing should mar their perfect communion with God.
We call to mind the case of Achan, where a sin within the camp of God was not covered in this manner but was concealed by deceit.
It soon became very clear by the reverses they received that all was not well between them and God; and the sin had to be traced down and purged from the camp by the blood of the sinner, before God would dwell with them and prosper them in their way.
God's beautiful laws and provisions would have kept them a pure and holy and ever joyful community, glorying in His love and favor, IF they had faithfully done their part. But they preferred, in their blindness, the empty, cheating, will-of-the-wisp lusts of the flesh that led them only to sorrow and death.
With the monthly service, too, there were Meat and Drink offerings of thanksgiving in their correct proportions. The Drink offering of wine, we may note, (which appears in the Daily, Weekly and Monthly ordinances), is absent from the more solemn annual ceremonies, some of which are identical with the Monthly except in this respect.
Considering the scriptural alliance of wine with gaiety and good cheer, this appears to emphasize the especial solemnity and dignity of the annual gatherings. A time of rejoicing truly, but a putting aside of the lighter pleasure for the deeper and more wholesome spiritual joy of God's service.
The Three Yearly Sacrifices
After the monthly came the three yearly convocations for sacrifice. These are: The Passover in the first month, the First-fruits in the third, and the Tabernacle in the seventh concluding the agricultural season.
During the Passover, the Monthly Burnt, Sin and Meat offerings were made for seven successive days. On the day of First-fruits the same were repeated once. The Feast of Tabernacles was very elaborate, extending over the greater part of the seventh month, with the sacrifices varying from day to day.
The particular significance of the ordinances of these feasts is another very interesting and instructive subject of study.
                                                               *        *        *
We have seen how the sacrifices were not mere rituals or meaningless forms or primitive rites of man's invention, but a benevolent, deeply symbolic and intricately woven institution designed by an all-wise Omnipotence to meet the needs of every phase of Israel's spiritual life.
They were an avenue of approach for forgiveness and reconciliation, a concrete expression of gratitude and thanksgiving, a source of strength and comfort and guidance, a continual reminder of their favored position, and a tangible link with their Creator.
Truly the provision of a tender and loving Father, Who careth for His Children and desireth not that any should perish but that all should grow up unto Him strong and wise in righteousness and truth.
                                                               *         *         *

Recognition of alienation
Desire for reconciliation
Offering for atonement
Foreshadowing Christ

Without blemish
Male (specific exceptions)
Hand on animal's head
Blood: Sprinkle on altar
Pour at base
Fat burnt on altar


Oil in lamp
Lamb morning and evening
Burn all night on altar
Meat and drink in proportion
Double the Daily
Burnt offering:
2 bulls, ram, 7 lambs
Sin offering:
Kid of goats
Meat and drink in proportion
Same as monthly for
seven successive days
(But no drink offering)
Same as monthly for 1 day
(But no drink offering)

3 week period (1st-22nd)


Wholly consumed on altar
MEAT (Cereal)
Floor and oil
Must have: Frankincense
No leaven or honey
Male or female
Fat burnt on altar
Priest: Breast and Shoulder
Offerer eat rest same day
SIN (Ignorance)
Blood into Tabernacle
Fat burnt on altar
Rest burnt without camp
None eaten by priests
Male goat
Blood usual manner
Fat burnt on altar
Rest eaten by priests
Female goat
Rest same as ruler
(If poor, bird or flour)
TRESPASS (Knowing)
Fat burnt on altar
Rest eaten by priests
Restore plus 1/5 value
Day of Atonement (10th)
Live in booths (15th-21st)

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