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Written by R. Anna Phillips   


 
CHAPTER XX—REDEMPTION AND ATONEMENT--WHAT, WHEREFORE, AND HOW ACCOMPLISHED

The fulfillment of these two great principles, so essential to eternal salvation, was based on the covenant of agreement entered into by the Godhead before the world was. The omnipotent, omniscient, omnipresent God who created all the heavens and earth and all the things and hosts thereof, beholding the end from the beginning of time, and seeing the fall and ruin of man, and having given a certain people to his Son which he claimed as his bride, and seeing them the children Of wrath, even as others, entered into this covenant for their redemption and salvation; and declared through his word “I have made covenant with my chosen. I have sworn unto David [who personifies Jesus] my servant I have laid help upon one that is mighty; I have exalted one chosen out of the people; I have found David my servant; with my holy oil have I anointed him; and my covenant shall stand fast With him”--”my covenant will not break, nor alter the things gone out of my lips, once have I sworn by my holiness.” Ps. 39. And in connection regarding the son, God says, “my mercy will I keep for him forever.” Also “I will make him my first-born, higher than the kings of the earth.” Also promised that in him should all nations be blessed, and that he would uphold his throne and generation for evermore. Is. 55:3, and 61:8; and Ezl. 16:60. The Son agrees to present these the Father gave him without spot, blemish, wrinkle, or any such thing, in the end. This includes redemption and justification to eternal life, involving all the work necessary to that end. While the Holy Spirit is bound to make all spiritual applications necessary to the work. Thus we see why it is called the “covenant of redemption,” and of “peace” and “everlasting.” Is. 54:10; Deut. 7:8.

That they had the right to make this covenant and do all things in connection is that he that created has the sovereign right of his own will and purpose.

Jesus said of those the Father gave him--claiming her as his bride--”I will betroth thee unto me forever, yea, I will betroth thee unto me in righteousness, and in judgment, and in loving kindness and in mercy.” Hos. 2:19. This was before sin or the world was. And a betrothal is as binding legally as actual marriage; so that if she should become involved, morally or legally, he is bound by this covenant-promise to purify and restore, which without or aside from this relationship, he could not do. But God’s ways are equal: this relationship makes him equal to all her emergencies.

God knew man would sin; and made this Covenant securing redemption to his people beforehand; but this did not cause sin. Hence, man must pay the imposed penalty of death in the day he sins. Also he has forfeited his right to live his natural life before God; indicated by his being driven from the Garden of Eden--answering to the peaceful presence of God--and, has brought a condition that threatens the extinction of natural life, as having signally failed to make himself a covering; and God having cursed the earth for his sake, and as driven forth thus exposed into the wilderness, he must have died but for the skins of beasts (denoting the shedding of Jesus’ blood), with which God clothed him. Even as Ishmael (given figure of the same natural life), as cast forth into the wilderness, when the bottle of water-- same that saved him, but procured elsewhere--was spent and his mother gone aside to keep from seeing it, would have died but for the angel thus showed Hagar a well of water in the earth, of which she brought, and saved and preserved his life. And for the reason that God had “heard the voice of the lad where he is” that is, in nature, and not in Christ as Isaac was. This water sprung from the earth that saved his life, proving both alike natural. And it was second-handed, and brought him by his mother--allegory of the covenant of bondage--thus all in the kingdom of darkness, or nature. And according to Abraham’s prayer and God’s promise, God was with the lad there in the wilderness, not translated to another, as his spiritual children are: and he co tinned in the wilderness, dwelt there. Gen. 21. A! he was to live “in the presence of his brethren,” yet with hand against every man; even as the Ishmaelites or Arabs: and the natural man do today. Moreover God said to Abraham, “as for Ishmael, I have blessed him,” &c., but my covenant will I establish with Isaac, which Sarah shall bear.” Gen. 17:20.

Now Abraham, as the father of both Ishmael and Isaac, answers to God as of whom all men are offspring (Acts 17:29), and we see this prayer a promise concerning Ishmael seems an after-thought--an outcome of the greater and better promise concerning Isaac. And since all things are for the elect’s sake, and work together for their good, I conclude this preservation to natural life, and giving of all temporal blessing sprung from the covenant—work of Jesus; and that as essential to its perfect fulfillment, as that natural life and manifestation must be before spiritual life and manifestation, or one must be first born of nature before born of the spirit. And laws of being and of nature must be universal; therefore, such as were necessary to the natural life and timely development of his people, hid in mankind, were made universal. And which, as benefiting all men, verifies the assertion that “Jesus tasted death for every man:” and “the grace of God that brings salvation hath appeared to all men”--not the salvation, mind you, but the grace that brings it. Yet as to things pertaining to “this present world” and life: Tit. 2:11. And this grace of God that brings salvation to the elect, is the love of God, “who so loved the world that he gave his only Son.” John 3:17. Jesus is the embodiment of that love, “who giveth life to all.” Acts 17:25; John 6:33.

As thus cast forth unto the wilderness under natural conditions that seem to ensure death--I mean without some intervention of mercy- we will bring in and apply the parable of the kingdom of heaven as “like unto treasure hid in a field, the which, when a man hath found, he hideth, and for joy thereof he goeth and selleth all he hath and buyeth that field.” Mat. 13:44. As Jesus, who for the joy set before him, of ultimate salvation of his people, gave up Father, home, glory, all he had, and bought the world : of mankind for the sake of his people hid therein that he might, as owning, preserve and rule over the field till he could extricate and translate his people to his spiritual kingdom. For his people hid in every nation, tribe, tongue and people: some of wicked, unbelieving parents; so that mankind as a whole must be preserved--natural life maintained; and hence, by general laws in order to the manifestation in the flesh of his people--their natural generation looking to regeneration in the spirit. Thus Jesus took away this sin of the World (John 1: 29), and justified it to natural life, forfeited by Adam’s sin, and drew all men nearer, so as to live before God in nature again. Yet nevermore by way of the garden again. So buying the field he obtained all authority and rule over it, so as to do what seemed to him good with his own. And thus made the whole subject to every law necessary to the good of his own people hid therein. As that, for instance, when all enemy had slyly sown tares in the field, and they had sprung up among the wheat, and a servant asked to uproot them, he Said not, lest some of the wheat be destroyed, but to let them alone till harvest time to separate them; and the same soil, rain and sunshine that nourished and fed the wheat as essential, fed the tares also. Thus the free gift of justification to life came upon, or to, all men, together with all temporal blessings preserving it, as necessary to the elect; that is, natural life. Rom. 5:18. And not only so, but buying them, he ransomed them from that wilderness-state into which they were cast, and justified them to live before God, as it were, in nature, as having thus “taken away the sin of the world.” John 1:19. And this grace of God that brings salvation to the elect, thus appearing to all men; or this ransom or free gift restoring all men to live before God in nature, remember, pertains exclusively to things of “this present world,” and whereby man may live a peaceable and quiet life in it. So this change of position to man does not restore him to peace and communion with God, but simply justifies him--mankind as a whole--to that natural life and blessings necessary to the natural manifestation of the elect.

For the laws of a kingdom must be general. This is the natural kingdom wherein the treasure is hid--wherein his people must be manifested. And as manifested will be gathered and brought out translated into his spiritual kingdom. And in this position, though fallen, and “nevertheless death reigns.” God makes them a law unto  themselves, and thus all that may be known of God by man in this natural position and state, “is manifest in them, for God hath “showed it unto them.” Rom. 1:19; that is, that his wrath is revealed as against all ungodliness and unrighteousness: while his approval will be revealed unto all who obey his laws of nature and of being. The whole embracing the one grand truth in righteousness that the obedient will reap a moral salvation, Which is God’s approval in nature; and the disobedient a moral death, which is his disapproval.  For now, and here, God “will render to every man according to his deeds.” Rom. 2:6. And God declares that he wills not this death to any, but that all men come to a knowledge of this truth and be saved (1 Tim. 24) a natural timely salvation. Thus Jesus “is the propitiation for our [his people’s] sins; and not for ours only, but for the sins of the whole world” (1 John 2:2), in so far as to relieve from this impending peril and bring to this position, so absolutely essential to the natural manifestation of his people, whom by covenant obligations he was bound to redeem, justify to eternal life, and present in the end without legal spot or moral blemish. So that all this preceding work was not only for the elect’s sake, but in a sense is included in the general work of redemption, thus ascribing temporal blessing to the cross, that is, “by means of death,” which some will not admit. While Jesus’ death is directly due to, as the price of redemption, yet “by means of death” these works may precede, even as “they which are called might receive the promise of eternal inheritance” afterwards. Heb. 9: 15.

I was once asked to go and talk to a gentleman who was furious because, as he said, his wife had subscribed to “your infernal, unjust doctrine, as that God seated at table with all his children had cast out and off one-half to perish, while he fondly sustained the other--that the elect had to go to heaven, no matter how bad; and the non-elect had to go to hell, no matter how good.” This was the substance, if not exact words. I illustrated the doctrine of election, together with the foregoing principles--as he said, so clear, relieving, and satisfactory to him that I present it here: Suppose a great king ruled over Europe, and America was his province: and the law is that if any one gets in debt to a certain amount he is placed in a dungeon to await death at the end of a year--the penalty of debt is death. This king has one only son; this Son comes to America and finds a family of seven sisters; the father and all the family are out of debt:, are above the law: the king’s son loves one of these girls. Why or when he began is not known. The father consents, and the king gives her to his son, and they are betrothed, with the understanding that he returns and makes certain preparations, and they will be actually married. The choice of the one sister is election, the doctrine you claimed as just when you chose your wife. Did it cause the others to be cast out to perish? Did it injure them in the least? No. They were above, as not actual violators of the law, when betrothed. So Jesus was betrothed to his choice “in righteousness,” and in faithfulness as that he has promised to return and consummate the union. But in the meantime the whole family becomes involved in debt and are cast into a dungeon to await legal sentence and death. The betrothed husband finds them thus in a condition that imperils life alike to the whole family, including his bride, but this betrothal binds him as actual marriage would, while his love for her needs no legal bond to hold him faithful. He also loves his father and will honor his laws. He sees the dungeon must be ventilated and life-sustaining provisions provided or all will die. Therefore, for his bride’s sake--that she may have these blessings, he buys the right to enlarge, ventilate and supply every provision to secure and preserve life to the whole that she may live. For how could you ventilate, for instance. the dungeon to her and not to all? Hence, it “rains on the just and the unjust”--on the wheat and the tares. Thus the king’s son preserved the lives and procured temporal blessings to the whole family for his bride’s sake. And thus his betrothal, instead of injuring, has honored, blessed and greatly benefited the whole family. While it cost him, it ‘was a free gift to them.

But now, when it comes to the penalty of his father’s law a marked distinction is made. I repeat, a betrothal is as binding as actual marriage: and thus assuming all her legal obligations, it behooves him to answer to this debt holding her in bondage to the law; or to redeem her from its curse. The justification to natural life was a “free gift” to all men. But redemption is by price. And eternal life that never needed justification, is the gift of God given in Christ for the redeemed only. Nor does redemption restore to life, but to legal freedom. Jesus redeemed: his people “from the curse of the law, being made a curse for them.” Gal. 3: 13. Many say Jesus died for all men alike. Must the king’s son die for all these sisters? Why it would be murder, not redemption to them. The law itself would condemn this. If death were applied to any but this bride it would not, could not redeem them, because he does not hold the redemption-right of ownership. But the relationship sustained to his betrothed gives him her personal right as the nearest male kin; while as a gift from the king gives him the property right of prior ownership to redeem. Thus the king’s son, as owing nothing on his personal account, as Jesus without personal sin--thus holding his life above law, could give his life in behalf of his bride. I said to this gentleman “you said it was unjust for Jesus to redeem only a part of mankind. You are willing to pay your wife’s debts; are you willing to pay every other woman’s debts?--are you unjust not to pay the debts of all since you pay for your wife? Can you tell why you loved and elected one woman and married her instead of all the family? Did you ever feel condemned for making this distinction between sisters? or that you had thus unjustly treated them? No, you left them with their father to protect them. So Jesus left the balance in the hands of their Father in creation, who doeth all things well. Besides, while the whole work--the main mission of Jesus in this world--was to save his people from their sin, and present them in spiritual perfection in the end; he, nevertheless, instead of injuring or treating unjustly the rest of mankind, thereby and therefore preserved and vastly blessed and benefited the world.”

All the personal representations of Jesus Christ along in the Old Testament are to show by figures his works as .steps gradually leading up to redemption that makes an end of the law. And that he is represented by different persons is to present different phases of his character and work in the one grand whole. And each succeeding figure is not only clearer, but also more elaborate and extensive in detail, as well as further-reaching toward the end. And not till we get to Moses do we hear the church, or the Lord’s people represented by an organic body, and the work of redemption clearly portrayed. And all along in connection we see the natural and spiritual man represented, as by Cain and Abe!, Esau and Jacob, Ishmael and Isaac. All answering to certain periods or eras of time, as well. But when we come to Moses where the Lord’s people are manifested a collective body, as the bride, the distinction becomes national. All along before, the church is represented by persons or families, and that as sojourners among strangers and other nations. Also, all along we have traced the legal status of the church; all of which, however dimly, is reproduced in our experience. I said each succeeding representation became bolder and clearer.

Let us now first notice Joseph as the clearer representation of Jesus, as it were, preparing the way, to fulfill his covenant work of redemption. We see him as the best beloved of his father, and with a coat given him by his father of many colors; which indicates the varied works he must accomplish in a one work before he rules over his brethren. He is sent forth of his father with good-loving intentions toward his brethren--to seek them.

He finds them bitter enemies on account of his dreams that he would rule over them. So they sold him to a band of Ishmaelites answering to the flesh. Jesus was, in a sense, sold by his brethren to the flesh. And finding himself in fashion as a man he became a servant; and was carried down into Egypt, that answers to bondage under the law of sin and death. For he was “made under the law as made of a woman.” Gal. 4:4. And he was virtually in Egypt before his brethren; even as Joseph was there before Jacob went down. And all because of a famine that was to come on all the world. My opinion is that this famine answers to that condition and position of man referred to, as cast out with natural life forfeited and threatened extinction; and that would have perished so sure as Ishmael would, but for the grace of God that prepared the remedy before the peril, The corn was laid up--and that in Egypt and of Egypt--before the famine came. Jesus was as “a Lamb slain from the foundation of the world.” Rev. 13:8. After many sore trials and vicissitudes he was made Lord and ruler of all Egypt. This seems to correspond to the parable of. having sold all and bought the field or world of mankind over which God gave him all authority. and rule, even as Pharaoh gave Joseph--”only in the throne I am greater” said Pharaoh; so Jesus and his Father. Joseph made laws, judged and ruled the land. So Jesus: all men were to be judged by his gospel. Rom. 2:16. The Father sent his Son into the world to die that whosoever believeth on him should not perish, but have everlasting life. So Joseph when he made himself known to his brethren. When they went the second time for corn; he told them. to “come near to him.” “I am Joseph your brother whom ye sold into Egypt; now, therefore, be not grieved, nor angry with yourselves, for God did send me before to preserve you a posterity in the earth and to save your lives by a great deliverance; and he hath made me a father to Pharaoh, and lord of all his house, and ruler throughout all the land of Egypt.” Gen. 45: 4, 8.

This position looks very much like that of the man who sold all he had and bought a field for the sake of a treasure hid in it; and that he might extricate that treasure and bear it hence. And the condition here, like that of man as having forfeited his right to natural life, and the right to the fruits that had hitherto sustained it, and thus cast forth into a wilderness of threatened death. What was endangered by thus being cast out? natural life. What was endangered by this famine? natural life. For what was this corn saved in Egypt? To preserve life and posterity to all the earth, especially to Joseph’s brethren. Corn was the natural food for all: the Egyptians had lived on it before the famine; it Was grown from the earth, whence was the well of water that saved Ishmael’s life and preserved to him a posterity.

Besides, this corn, while it must have been the means of a great deliverance, could not answer to eternal redemption or salvation; in that it preserved life and posterity of the people of Egypt, Canaan and all the earth, alike. The only difference made between his brethren and these was, that he made his brethren take back their money for their corn; but mind you, he told them “I had your money”--that is, he took it for Pharaoh, and then gave it back on his own personal credit. Hence Pharaoh got his pay.

Besides, Israel had not come to actual bondage. Joseph said God had sent him down before them; and before the famine. So God seeing the end from the beginning made provisions for his people before they were cast out as fallen. And we know that but for this corn all would have perished for the famine was to consume “all lands.” And that this figure includes all men as that “all countries came into Egypt to Joseph for to buy corn because that the famine was so sore in all lands.”

Then, so sure as all men would have perished from this long famine, but for this corn provided beforehand by Joseph, so sure would all men have perished when cast from the presence of God but for the provision provides beforehand in Jesus Christ. And when we remember how much depended upon it, we call it “a great deliverance.” For by covenant agreement Jesus was to redeem, purify, and justify his people. But how without natural existence or manifestation ? And how this, save by general laws embracing all men, since they were as treasure hid in the field of humanity ? How like Joseph and Jesus in leaving father, home, freedom, and being hated, persecuted, sold a servant and finally imprisoned, Joseph in a dungeon, Jesus in the grave. “till the word of the Lord came that tried them.” And it came to pass at the end of two full years that Pharaoh dreamed, and in the morning called for Joseph from the dungeon to occupy the second highest place in his kingdom. And after two full days, in the morning of the third the Father raised Jesus from the dead to occupy the second highest place in his kingdom.

That the figure of his death and resurrection is dim here, is that these are not the prime objects of it; but as it were a necessary preparation necessarily preceding; and to which the next move or figure will bring us as to primary object. For “ye must be born again” to be saved; and this preceding work is to establish a first off natural birth and existence in Order to this Second or spiritual birth and existence. All his work was looking to this end. Like Jacob who in reality worked fourteen years for his beloved Rachel: yet the first .seven must be accounted for Leah, as the eldest he must take in order to get Rachel. The weak-eyed Leah answers to the law with the veil over it. So Jesus must come under and fulfill the older or legal covenant that he may establish the new. The above is figurative of the beginning of this work. But I am too tedious.

Joseph went down to Egypt before the famine. The Lord’s remedies are always before the needs of his people. The famine had been on two years when Jacob went down; and to that he thought was unto life, not dreaming it would be made death to him or his. Moses is not come--the law has not entered--sin is not imputed--Pharaoh, the present king is very kind and gives him Goshen and privileges. But Joseph knew another king would arise and impose sorest bondage--that the law would enter, and that God would deliver his people; therefore, made them promise to carry out his bones with them: proving the resurrection “of these vile bodies” including the like body of Jesus.

Long afterwards another king did arise who knew not Joseph, and imposed this cruel bondage: the law entered that knew not Jesus, save as a man in common; not to give man a chance to save himself; or by obedience thereto to escape or remove but that offenses might abound;”:--that sin already in the world though not appearing sin where no law was--”might appear sin,” even exceeding sinful. Rom. 5:20; and 7:13. “For without the law sin was dead:’“ then when it came sin revived and all died. For what the law saith it saith to those under it. And every mouth was stopped and all the world became guilty before God, for that all had sinned. Rom. 3. And wherefore? That the righteousness of God without the law, “even the righteousness of God which is by faith of Jesus Christ” might be to his people as “being justified freely by his grace through the redemption that is in Jesus Christ.” Or that salvation “might be by grace; to the end the promise might be sure to all the seed.” Rom. 4: 16; even the covenant-promise Jesus made to redeem and purify his people. Otherwise all were lost:--no flesh could be saved by law.

Did you ever notice that none but Israel ever came under this bondage? The Egyptians whose life the corn had saved, belonged and lived there; while people of all lands came and carried it away as their salvation. Israel alone came under this cruel bondage--they only were under this law as oppressed bondmen. Jesus was made of a woman to be made under law that he might redeem those under the law. The Lord’s people only feel the ban of this death.

The representing figures now become bolder and clearer as we are approaching near to that of actual redemption. Also, the Lord’s people begin to assume a national aspect--a collective body as of one individuality--his betrothed bride as answering to the church; and that must be redeemed as such. Heretofore his people, as Abraham, Isaac and Jacob, have moved about as a family from one kingdom to another as strangers and sojourners in a strange land. Yet with whom successively God had renewed everlasting covenant; till Jacob must needs go down to Egypt where he is given the national name of Israel.

We have seen all these wonderful preceding works of the Lord in preserving life and posterity necessary to the manifestation of his people that they might be born again. “Behold what manner of love the Father hath bestowed on us that we might be called the sons of God. Therefore, as Paul says this work is all to usward or for the elect’s sake. The great benefit he thus conferred upon the world is not clearly seen but will be testified to in due time. 1 Tim.2:6.

But now the sore cry of Israel for deliverance is heard, as the cry of one under condemnation. As the betrothed of Jesus, he only can redeem her. His coming in. or union with the flesh--necessarily the same nature and flesh--was as the betrothal. to be consummated by marriage when the bride is made ready in spiritual body. Rev. 19: 9. That the law entered that the offenses might abound was not that it would make or cause offenses, but find them as already existing, and give them legal condemnation--sins that otherwise had not been imputed because there was no law. This law now condemns them as sinners against God’s natural, spiritual and moral laws: thus as covering the whole scope their offenses abound. The price of redemption is the human life which is the blood thereof. Jesus personally was without sin so that his life was not forfeited on his own account, while that of his bride was. But by the relationship as of actual marriage they twain became one flesh; and he while he had honored God’s law by a sinless obedience, could now offer it in his bride’s behalf thus still magnifying God’s law. So when he had laid down or aside his divine life--as feeling forsaken of God--he poured out this human life--the same condemned and demanded in her flesh as the price of redemption. And thus redeemed her from the curse of the law. And that God raised him from the dead “through the blood of the everlasting covenant” was the pledge that he had thus honored it and that he accepted the work. Heb.13:20. Thus “he died for her offenses and rose again for her justification.” Rom. 4:25. “The wages of sin is death;” and “the strength of sin is the law.” When Jesus as the husband and as one flesh with his bride, dies for her sins--made his--the law is not only satisfied, but also honored--magnified as fulfilled, nor can demand more: Some make his death the atonement also: but why atone for that already put away? A man for murder is hanged till dead: that ends the law to him. Besides, “he that is dead is freed from sin.” Rom. 6:7. Redemption was in death, yet there is a sense in which we might say of one suffering this penalty by law he has thus atoned for his crime; but not in a sense of priestly free-will offering: for his life was a debt due to law; and the law demands and takes it as such, and not at all as an offering. All that Jesus done in the flesh--the last of which was to die--was done as the Husband, and as unto law; as it Were, in the natural kingdom; and not till redemption, is the translation to the spiritual life this side of redemption. Redemption is a law-measure--that is, to redeem one is to deliver from the curse of the law. Gal. 3:13. The law has dominion over the natural man, and is “a ministration of death” only. This as the legal covenant of bondage must be fulfilled, before the new gospel, or spiritual covenant, can be established. We have seen his work looking to this end. And we see in what capacity he said to his disciples “the things concerning me have an end.” Luke 22:37, and “to this end was I born.” John 18:37, or made in the flesh: and to his father he said “I have finished the work thou gavest me to do,” and on the cross “It is finished;” that is, his work as a man; while as yet the new covenant or spiritual testament had not actually begun to be executed; for he as Testator must die before it could be of any force. Heb. 9: 16. Nor could he be a Priest While saying “the things concerning me have an end; for as a Priest he was without beginning of days or end of time; a Priest after the order of Melchisedec must be spiritual, after the power of an endless life, hence the official work must be fulfilled in the spiritual kingdom: therefore if he were on earth,” or still in the flesh, “he should not be a Priest.” Heb. 8: 4. Now, redemption is the dividing line, so to speak, between death and life --between the natural and the spiritual kingdom. Redemption ends in death, whence we arise to newness of life. Jesus died to redeem his people, and, as legally one, with him, they are dead to the law, the world and sin; once for “he that is dead is free from sin”--Jesus has made them free indeed, as that no hand or law has any claim upon them but himself. He rose again for their justification: for having power to take again his life he laid down, he has power to quicken them and raise them from the dead. Redemption was by price to law; but the gift of God is eternal life, and this life is in his Son, John 5: 12, “that he should give eternal life to as many as thou hast given him.” John 17:2.

This people or church is now his by gift and betrothal, and by purchase, as having given his own precious blood to buy them back, as having destroyed him that held the power of death over him. While he is now become High Priest and Mediator in thing pertaining to God. For while she is released from every other law and allegiance, she is under law to Christ: yet as still in the body of this death with enemies still in the land even in her own house of flesh, she is subject to vanity and to sin as disobeying his gospel law. While he, by all the works a ready accepted as her Husband, is her Surety. An I repeat, as dead lo all else, all her works all her duty, is now in things pertaining to God: that is,--and remember, it is God in Christ reconciling her to himself--by covenant-agreement Christ is to present her without spot or blemish when the day of actual and spiritual union comes. Therefore, she being still subject to sin, he as her Surety must atone for, and put them away so that she stands justified: the end. So you see the atonement made by this great High Priest, is for the sins of his people after redemption--sins against him as against his gospel law. Therefore, it reads that “by his own blood l entered in once into the Holy Place, having obtained eternal redemption for us.” Heb. 8:12. This shows that redemption was obtained or completed before he entered into this Holy Place. Also, “for this cause he is the Mediator of the New Testament, that by means of death for the redemption of the transgressions that were under the first testament [or legal covenant] they which are called might receive the promise of eternal inheritance.” Heb. 8:15. Thus we see Jerusalem received double for all her sins not only redemption, but justification to eternal life and inheritance.

Now let us return to our figure: This sore bondage in Egypt answers to the condemnation of the law to a convicted sinner, that grows heavier and sorer till the cry to God for deliverance. One does not realize all this; but what one does not, another does; the church collective feels it ,all.: There are’ many wonderful displays of God’s power, but not till the first born of Egypt dies--and “he that is natural is first”--is the blood in which they trust to save them on the lintels and they ready to depart--I would like: to linger along here, but must hasten. But how fearful and bewildered. But Moses is their school master or teacher in the way. Though they hear Pharaoh has consented, they still go with fearful fore-healings. They enter a gap between two great and & impassable mountains and come to the awe-inspiring: Red Sea, and hear Pharaoh and hosts in pursuit. These mountains stand as the judgments and justice-of God on the right and left, and insurmountable;: Pharaoh’s hosts behind and the terrible sea in front--they are as puny worms. This condition shows how utterly impossible for man to redeem himself;: as also the mighty power, grace and glory in Salvation. When they had realized their helpless, lost condition, --or were converted and become as little children--God told Moses to command them “to stand still and see the salvation of God.”’ And never did one thus stand still that did not ascribe his salvation to God. Lo!: an east wind came and the waters of that great sea’. began to part, and wall up on either hand till a broad and dry way was seen to cross the sea, and they were :commanded to go over; and they went. And just as the last Israelite was on the opposite shore, Pharaoh and all his hosts were in the midst, for it is said to have been five miles wide where they crossed—the waters returned and swallowed them up. And Moses told the Israelites “the Egyptians whom ye have seen today ye shall see them no more forever,” Ex. 14:15; which answers to the law, its dominion and condemnation. True, we never more feel the dominion of the law as the strength of sin and sting of death; though perhaps we fear or surmise we do. For, as we see, we are dead to the law and that to us. Hence, when we sin after this it is against the law of Christ. as we are now born into his kingdom, and come under his laws.

For this passage of the Red Sea this deliverance from Egyptian bondage answers to redemption from the Curse of the law and bondage to sin. Listen to that song of deliverance by the children of Israel after this passage, “The Lord hath triumphed gloriously: the horse and his rider hath he thrown into the sea.” How well this accords with the new glad song of all the redeemed of the Lord! The Lord has all the praise and glory for their deliverance.

The children of Israel then, as led by Moses, moved on till they finally came and camped at the foot of Mount Sinai, when and where Moses received the law of God for them; and the pattern for the tabernacle he ordered them to make. So after redemption the personal child of God comes under law to Christ. The Lord guided them by a pillar of cloud by day and of fire by night. Nor would he permit any to hurt or oppose them while obedient. And he told them that “not because ye were many, but because I am God and loved you, and will keep my oath sworn to your fathers have I redeemed you out of the house of bondage from the hand of Pharaoh king of Egypt.” Deut.7:8; and 2Kings 8:23 And finally, there in the wilderness, they were commanded to build the tabernacle. And this tabernacle with outer wall and court enclosing within--invisible from outward view--and beyond the first veil, the sanctuary; and beyond the second, “the holiest of all,” together with all the fixtures and service, “were figures of the true” or gospel temple, Heb. 9: 24; while also the “holiest of all” was a figure “for the time then present,” Heb. 9: 9; this last “signifying that the way into the holiest of all was not yet made manifest, while as yet this first tabernacle was yet standing;” that is, that this as a figure of the way in which Christ in the gospel would enter, was not thus made clear: as that this first tabernacle must be fulfilled and done away before the second or gospel could be established and the holiest entered. Heb. 8:13.

The three departments of this tabernacle to which answers the three in the gospel temple; as also body, soul and spirit in the individual believer, represents three distinct eras, or periods of time in the development of the church on earth: and to the spirit of which successively answers “Noah, Daniel and Job.” The first period was a state of rest after a great deliverance from the universal flood. And Noah and the ark rested: Noah looking to the bow of promise set in the cloud; nor was sin imputed as without law: even as Jacob rested from the famine in the land of Goshen, on the promise of Joseph to nourish him all his days. The second period, to where we have brought Israel, is a state of judgment, as judged and ruled by Moses after deliverance from Egyptian bondage redemption from the curse of the law that has entered, and all as witnesses by the prophets represented by Daniel, upon whom the foundation of the church here in the wilderness is laid; and as trusting in the promise of the land of Canaan. The third period will be when they or their descendants come into the land of Canaan, that answers to the gospel church and “the last time;” and where the passage of the Jordan--the door of entrance for the first time gives the type of baptism-never known till the gospel church was established. And also where the spirit of Job answers to the afflictions and persecutions through which she must pass till near the end --perhaps the millennium.

Then when Israel had built the tabernacle and began the public worship of God, as he had directed, we may with Stephen and others call it “the church in the wilderness.” And if this travel of Israel from the beginning to the land of Canaan represents the gradual development of the church of God on earth as shown, this church, at the second period of time, is not come to perfection. Therefore, an apostle in the gospel day and church said, “God having provided some better thing for us, that they without us should not be made perfect.” Heb. 1l: 40. Neither is one redeemed--born of God, yet tarrying in this wilderness, come to perfection as lacking the purifying waters of Jordan--the home, rest and God-given possessions, &c., in Canaan.

But, after the tabernacle was ready, into the sanctuary went the common priest to accomplish the service of God. While into the most holy place went Aaron--the high priest alone--once a year. Aaron represents Christ. Notice, that “holy garments for beauty and for glory” were made as ordered of God for him as priest and such only, and all the rare golden ornaments set with precious stones; read Ex. 28, about the gorgeous robe and the fair mitre set on his head, &c. “And Aaron shall bear the names of the children of Israel in his breast-plate of judgment upon his heart when he goeth into the Holy Place for a memorial before the Lord continually.” Besides, “he bore their names on two precious stones upon the shoulder of the ephod.” I notice this as denoting a necessary change of body and office for Christ to enter the holy place not made with hands. Also notice Aaron had only the names of the children of Israel on his breastplate and shoulders, as that he bore the sins of the redeemed, and officiated as priest, for none others: also that these were the names of those already redeemed --already past the Red Sea--already delivered from the house of bondage and the hand of Pharaoh, king of Egypt--to whom God had already “commanded his covenant and sent redemption.” Ps. 111:3. Then Aaron was to atone for their sins as “the redeemed of the Lord.”

So Jesus “entered in once into the Holy Place, having obtained eternal redemption for us” Aaron’s office was a figure for the time then present (second period referred to), and “stood only in meats and drinks and divers washings and carnal ordinances,” imposed until the time of reformation. “But Christ being come an High Priest of good things to come by a greater and more perfect tabernacle not made with hands, that is to say, not of this building: neither by the blood of goats and calves, but by his own blood he entered.” Heb. 9:11,12. The above proves that as not made with hands, the holy place he entered was spiritual, not of this building, that it was in heaven: and that he entered in by his own blood, that it was after his death and resurrection. And all this being under the New Testament oz’ covenant, proves it after his death, since that could not be established and executed till he, as Testator, was dead. Heb. 9:17.

Yet I have heard some say that redemption and the atonement was one, as  completed on the cross in conjunction. If a man owes a thousand dollars and pays it, is there any atonement in it? Can law or creditor construe atonement out of the transaction? Suppose this debtor could not pay, and a friend comes in and pays the thousand dollars; does this change a feature of the case? This satisfied the creditor, fulfilled the law, and destroyed the power of debt held over the friend. So the Lord’s people owed death to the law, Jesus paid the debt, suffered the penalty the law imposed and thus “destroyed him who held the power of death” over his people; yea, he went down as swallowed up beneath the deep waves of death and hell, and through the blood--his own seal --of the everlasting covenant, he arose again, bringing the trophies of destruction of these also to his bride, and leading captivity captive--her every enemy-he ascended on high to appear in the presence of God for her justification to divine perfection and glorification with himself. Then who shall lay anything to her charge ? It is God Who justifies. Who shall condemn her ? It is Christ who has died for her; yea rather that is risen again her surety and High Priest “in things pertaining to God;” as she is dead to all things pertaining to the old covenant or law--Jesus paid the price of her redemption. The Father gave her eternal life, and only things pertaining to God are yet to be fulfilled in her behalf; that is, to be justified from all her sins committed after redemption and translation into God’s kingdom. And these things pertain exclusively to God in that Jesus having brought her thus far as released from every other law and allegiance, and her, his own peculiar people, is still bound by covenant agreement with the Father to purify her--to “sanctify and cleanse her, that he might present her to himself a glorious bride, one church, not having spot or wrinkle, or any such thing, but that it should be holy and without: blemish,” Eph. 5: 36, 37; Tit. 2: 14; and that “with the washing of water by the word;” or as having his word or gospel law honored as fulfilled by her. For he as “the head of the church is the Savior of the body.” For as yet in the body and subject to vanity he will thus refine them as gold and silver is refined. For remember this is “the last time” wherein they are “chosen in the furnace of affliction,” answering to Job. Zech. 13:9, and Is. 48:17. And these afflictions are on account of the body--the inlet of sin--waiting for their redemption. Rom. 8:23, 26, and 2 Cor. 5:2. And this will be accomplished; for if when we were sinners Christ died for us, and thus satisfying the law, reconciled us to God in so far; much more shall we, as thus reconciled--redeemed--be safe from wrath through him and by his life; that is, his resurrection life to the priesthood. Rom. 5:9, 11. Then God was in Christ reconciling her unto himself “in things pertaining to God.” 2 Cor. 5:19.

Then Jesus died for sinners, and “makes intercessions for saints” and that “according to the will of God.” Rom. 8: 27. “Therefore whom he did foreknow, as given to his Son, he also did predestinate; and whom he did predestinate he also called; and them he called he justified, and whom he justified them he also glorified.” Rom. 8: 28, 30. Just this number were redeemed, and only the redeemed are included in the atonement--no more, no less.

But seeing the vast, complicated, far-reaching work of Jesus Christ, no wonder an apostle cried “Behold what manner of love the Father hath bestowed on us [for it was all for the elect’s sake] that we should be called the sons of God.”

Who can disclose the depths of this surpassing love? Not earth, ah no!--perchance the perfected above.

R. A. P.
Macon, Ga., 1901. 

Last Updated ( Thursday, 05 October 2006 )
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The Primitive or Old School Baptists cling to the doctrines and practices held by Baptist Churches throughout America at the close of the Revolutionary War. This site is dedicated to providing access to our rich heritage, with both historic and contemporary writings.