Post by Lee on Feb 8, 2014 2:50:52 GMT
JESUS CONFESSING SIN
"Thou knowest my foolishness, and my sins are not hid from Thee"—Psa. 69:5
THIS psalm is applied to Christ (Jn.2:i7; Mt. 27:35). The difficulty vanished when ail
the facts are in view. Tho Jesus was personally righteous, he stood as the representative
of chosen sinners in two senses: 1) as to the possession of the sin-nature
transmitted from Eden, a nature weak in itself and condemned because of sin, &
which it was the Father's purpose to put to death in Christ, as the foundation of
mercy. And 2) as to the relation of his work to the forgiveness of the sins of his
people. God's purpose was to forgive them for Christ's sake. Therefore in the language
of the Mosaic type: "God laid on him the iniquities of us all" (Isa. 53:6).
He was considered as the bearer of the sin to be taken away, the antitypical—
"Lamb of God that taketh away the sin of the world" (Jn. 1:29).
In the process of taking them away, he therefore made them his own, in the
sense of patiently enduring that which the Father appointed as the condition of
their forgiveness.
The Psalms reveal the sufferings of Christ thru the Spirit-employed feelings &
experiences of David in the first instance. The one foreshadows the other in the
sense severally pertaining to each. David had to confess actual personal sins. Jesus
had to confess only in the sense of having made the sins of others his own, as in
the case of Daniel who—in prayer for Israel (Dn. 9:5)—associates himself with the
sins and iniquities of which Israel had been guilty.
Jesus is as much identified with' his people as Daniel was with Israel. Christ &
his brethren—as Head and Body—are always considered as one in the work achieved
by Christ They CANNOT be separated. It is the separation of them that causes
much of the difficulty that some experience. If we understand that the speaker
in Psalms—tho first David—is secondly Christ in Head and Body, represented by
the personal Christ, we shall find a place for all elements of truth without conflict.
If men agree that Jesus 'did no sin,' yet that God laid our sins on him IN BEGETTING
HIM OF HUMAN STOCK, and putting him to death, there should be
an end of controversy. -January, 1895.
SOME, by just quoting PART of the above, endeavor to set bro. R against himself, & to deny
that Christ was 'made Sin,' and that our sins were laid on him (as bro. R says here) 'in begetting
him of human stock.' And, further, to deny that (as bro. R also says here) the Sin-Nature
was put to death in Christ. Bro. R made it clear in many places (as here) that our sins were
laid on Christ in his being made of the Sin-Nature, which is the Root of our sins, and that he
glorified & justified God by putting the Sin-Nature to death in his voluntary blood-shedding
death. And that this was essential to his our purification & perfection, so that he could save
us by absorbing us into his cleansed and redeemed and glorified self.
"Thou knowest my foolishness, and my sins are not hid from Thee"—Psa. 69:5
THIS psalm is applied to Christ (Jn.2:i7; Mt. 27:35). The difficulty vanished when ail
the facts are in view. Tho Jesus was personally righteous, he stood as the representative
of chosen sinners in two senses: 1) as to the possession of the sin-nature
transmitted from Eden, a nature weak in itself and condemned because of sin, &
which it was the Father's purpose to put to death in Christ, as the foundation of
mercy. And 2) as to the relation of his work to the forgiveness of the sins of his
people. God's purpose was to forgive them for Christ's sake. Therefore in the language
of the Mosaic type: "God laid on him the iniquities of us all" (Isa. 53:6).
He was considered as the bearer of the sin to be taken away, the antitypical—
"Lamb of God that taketh away the sin of the world" (Jn. 1:29).
In the process of taking them away, he therefore made them his own, in the
sense of patiently enduring that which the Father appointed as the condition of
their forgiveness.
The Psalms reveal the sufferings of Christ thru the Spirit-employed feelings &
experiences of David in the first instance. The one foreshadows the other in the
sense severally pertaining to each. David had to confess actual personal sins. Jesus
had to confess only in the sense of having made the sins of others his own, as in
the case of Daniel who—in prayer for Israel (Dn. 9:5)—associates himself with the
sins and iniquities of which Israel had been guilty.
Jesus is as much identified with' his people as Daniel was with Israel. Christ &
his brethren—as Head and Body—are always considered as one in the work achieved
by Christ They CANNOT be separated. It is the separation of them that causes
much of the difficulty that some experience. If we understand that the speaker
in Psalms—tho first David—is secondly Christ in Head and Body, represented by
the personal Christ, we shall find a place for all elements of truth without conflict.
If men agree that Jesus 'did no sin,' yet that God laid our sins on him IN BEGETTING
HIM OF HUMAN STOCK, and putting him to death, there should be
an end of controversy. -January, 1895.
SOME, by just quoting PART of the above, endeavor to set bro. R against himself, & to deny
that Christ was 'made Sin,' and that our sins were laid on him (as bro. R says here) 'in begetting
him of human stock.' And, further, to deny that (as bro. R also says here) the Sin-Nature
was put to death in Christ. Bro. R made it clear in many places (as here) that our sins were
laid on Christ in his being made of the Sin-Nature, which is the Root of our sins, and that he
glorified & justified God by putting the Sin-Nature to death in his voluntary blood-shedding
death. And that this was essential to his our purification & perfection, so that he could save
us by absorbing us into his cleansed and redeemed and glorified self.