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VOL.
XXXVI
BROOKL
YN,
N.
Y.,
FEBRUARY
1,
1915
No.3
IMPUTATION
AND
APPLICATION
OF
OUR
LORD'S
HUMAN
LIFE-RIGHTS
Apparently
a
great
many
of
God's
people
have
difficulty
in
soever
will
so
do
during
this
Gospel
age
will
attain
to
the
same
discerning
just
what
is
signified
in
the
expression,
"Gave
him-
divine
nature,
the
same
glory,
the
same
immortality-the
dif
self
a
ransom
for
all."
They
ask,
If
our
Lord
Jesus
gave
his
ference
being
that
our
Lord
will
always
be
Head
over
all,
the
human
life
a
ransom
for
Adam
and
his
race,
where
has
he
now
Chief
over
the
church,
which
is
,his
body,
and
that
they
will
any
right
to
human
life
to
give
in
justification
to
those
who
always
be
his
members
in
particular,
the
church
in
glory.
a<:cept
his
favor,
in
view
of
the
fact
that
we
read,
"He
that
be-
The
question,
then,
COllles
up,
If
it
was
necessary
for
Jesus
lieveth
on
the
Son
hath
everlasting
life"
?-John
3:
36.
to
be
pure,
holy,
how
could
the
church
be
acceptable
to
the
To
appreciate
the
answer
to
this
question,
we
must
realize
Father,
when
they
are
of
the
depraved
human
nature?
The
that
the
giving
of
the
ransom
has
various
features.
First
of
answer
of
the
Bible
is
that
to
this
class
who
become
his
dis
all,
our
Lord's
consecration
when
he
was
thirty
years
of
age,
ciples
Jesus
imputes
the
merit
of
his
sacrifice
to
the
extent
of
which
he
symbolized
by
water
baptism,
represents
the
giving
covering
their
blemishes,
their
imperfections.
We
are
to
dis
up,
the
surrender,
of
his
life
to
God.
The
life
which
he
surren-
cern
between
give
and
impute.
He
will
give
his
merit
to
the
dered
was
a
perfect
human
life,
one
to
which
he
had
a
full
world
by
and
by.
But
now
he
is
making
an
imputation
to
the
right.
St.
Paul
tells
us
that
he
was
"holy,
harmless,
undefiled,
church.
separate
from
sinners."
Our
Lord
was
not
a
member
of
the
By
this
term
imputation
is
signified,
that
if
the
church
had
Adamic
race
in
a
direct
sense-in
the
sense
of
having
received
remained
of
the
earthly
nature
the
same
as
the
world,
they
his
life
from
a
human
father;
therefore
his
was
not
a
con-
would
by
and
by
have
the
right,
the
same
as
the
world,
to
come
demned
life,
like
that
of
the
rest
of
the
world.
Nothing
more
up
out
of
degradation
to
human
perfection.
Jesus
secured
by
was
needed.
He
surrendered
the
full
equivalent
of
Adam's
life
his
death
the
privilege
of
giving
all
those
rights
to
the
church
and
perfection.
But
he
did
not
surrender
his
life
to
Adam;
as
well
as
to
the
remainder
of
AdaJIl's
race.
But
this
class,
the
he
merely
put
it
into
the
Father's
hands
without
giving
it
to
church,
forego
all
those
rights
to
human
perfection.
When
we
anybody.
consecrated
ourselves
to
God,
we
gave
up
our
right
to
become
During
the
three
and
a
half
years
of
his
ministry
our
Re-
inheritors
of
the
earth
and
earthly
things;
we
gave
up
all
our
deemer
laid
down
his
life.
He
completed
that
work
at
Calvary,
rights
in
the
sense
of
merely
surrendering
them.
By
faith
we
saying
there,
"It
is
finished!"
He
there
finished
his
baptism
believe
that
Jesus
would
in
due
time
have
given
us
those
bless
into
death;
he
continued
his
self-surrender
to
the
end.
But
he
ings
of
restitution
the
same
as
to
the
whole
world
of
mankind.
has
not
yet
made
any
application
of
this
human
life
to
Adam
By
faith
we
accept
those
blessings
and
by
faith
we
surrender
and
his
race.
He
has
merely
put
it
into
the
Father's
hands.
It
them.
The
only
thing
left
for
the
church
to
do
is
to
surrender
was
a
life
that
had
not
been
forfeited,
that
had
not
been
mort-
their
earthly
lives.
Some
may
have
more
vitality,
and
some
gaged,
that
had
not
been
embargoed.
He
simply
surrendered
may
have
less;
some
may
have
more
talents,
and
some
less;
his
life
in
harmony
with
the
Father's
plan.-Luke
23:
46.
some
may
have
more
years,
and
some
less;
but
whatever
each
RIGHT
TO
LIFE
ON
TWO
PLANES
has
it
is
to
be
given
up,
surrendered.
"hen
the
Father
raised
him
up
on
the
third
day,
he
made
So,
then,
at
consecration
the
church
class
voluntarily
sur-
Jesus
a
spirit
being.
He
was
:put
to
death
in
the
flesh
and
render
their
earthly
nature.
They
surrender
all
the
earthly
was
raised
a
spirit-quickened
III
spirit.
(1
Peter
3:
IS-Dia-
rights
that
they
have
of
the
present
time,
and
also
those
rights
glatt)
This
quickened
One
of
the
new
nature
had
this
new
life
that
would
have
been
theirs
had
they
remained
part
and
par
a8
a
reward
for
his
obedience
in
permitting
his
earthly
life
to
eel
of
the
world.
Jesus
does
not
give
to
the
church
at
the
pres
be
taken
from
him.
But
he
had
not
forfeited
his
right
to
the
ent
time
any
part
of
the
ran80m-8acrifice,
but
merely
imputes
earthly
life;
hence
as
a
new
creature
he
still
retained
this
right
to
them,
counts
to
them,
that
part
which
they
might
have
had
to
perfect
human
life.
Everything
that
belonged
to
a
perfect
if
they
had
remained
a
part
of
the
world.
life
belonged
to
him.
He
had
permitted
the
Jews
to
take
away
When
Jesus
died,
he
did
not
pay
over
a
ransom
as
an
offset
hi8
life,
but
he
had
neither
surrendered
nor
forfeited
his
right
for
Adam.
When
Jesus
was
raised
from
the
dead,
he
had
not
to
life.
So
when
he
was
raised
to
life
by
the
Father,
he
had
paid
a
ransom;
and
when
he
ascended
to
the
Father
he
did
not
not
only
the
right
to
the
spirit
nature,
but
also
the
right
to
pay
over
a
ransom
for
the
world.
But
he
laid
in
the
Father's
the
earthly
nature-not
that
he
would
have
use
for
this
for
hands
the
merit
of
his
sacrifice.
He
has
been
imputing
of
this
himself;
for
anyone
having
the
divine
nature
would
have
merit
down
through
the
Gospel
age
to
the
church
only,
but
now
neither
use
nor
desire
for
the
earthly
nature.
The
specific
right
he
has
about
finished
the
imputing
to
the
church,
and
the
work
that
he
had
was
the
right
to
give,
to
bestow
freely
upon
Adam
of
giving
to
the
world
restitution
is
about
to
begin;
and
before
and
his
race,
human
life-the
very
object
he
had
in
mind
when
it
begins
the
merit
imputed
(loaned)
to
the
church
must
be
he
came
into
the
world.
actually
paid
over
to
divine
justice
as
the
basis
for
human
So
when
the
Lord
Jesus
arose
from
the
dead
and
ascended
restitution.
up
on
high
forty
days
later,
he
retained
all
the
rights
that
he
WORK
OF
THE
GOSPEL
AGE
TYPIFIED
ever
had.
He
had
the
right
to
human
life,
never
having
for-
On
the
Jewish
Atonement
day
the
High
Priest,
first
of
all,
feited
it;
he
also
had
the
divine
nature,
the
reward
of
his
obe-
killed
the
bullock.
That
bullock
represented
our
Lord
Jesus,
dience-a
superior
right,
a
superior
nature.
But
when
he
the
perfect
man,
and
the
priest
represented
our
Lord,
the
new
ascended
up
on
high,
he
did
not
apply
the
merit
of
his
sacrifice
creature.
Thus
he
typified
the
consecration
of
the
human
na
for
the
world
of
mankind;
otherwise
the
whole
world
would
not
ture
and
also
the
condition
of
the
new
creature,
still
in
the
now
lie
in
the
wicked
one.
(l
John
5:
19-Diaglott)
'If
our
fleshly
body,
typed
by
the
priest
in
the
first
Holy.
Redeemer
had
made
an
application
of
his
merit
for
the
world
Our
Lord
was
in
this
condition
of
the
Holy
during
the
three
when
he
ascended,
it
would
have
taken
away
the
sin
of
and
a
half
years
of
his
ministry.
During
that
time
he
had
the
the
world;
but
he
did
not
do
this.
The
Scriptures
tell
us
privileges
of
the
Golden
Altar,
and
the
light
from
the
Golden
that
the
church
alone
has
escaped
from
the
condemnation
upon
Candlestick
(representing
the
light
of
God's
truth),
and
the
the
world.
(Romans
S:
1)
Evidently,
then,
the
world
is
stilI
blessings
represented
by
the
Table
of
Shewbread
(the
spiritual
in
the
wicked
one.
The
only
ones
who
have
escaped
from
this
food).
At
the
end
of
the
three
and
a
half
year8,
having
fin
condemnation
are
those
who
have
accepted
the
arrangement
of
ished
the
work
of
sacrificing
himself,
having
burned
the
anti
this
Gospel
age.
Nobody
else
except
the
consecrated
class
has
typical
incense,
he
passed
under
the
second
veil.
had
merit
and
justification
from
Christ.
On
the
third
day
our
Lord
arose
on
the
other
side
of
the
RESTITUTION
IMPUTED
TO
THE
CHURCH
second
veil-on
the
spirit
plane-fully
perfected
as
a
new
ere-
How,
then,
does
our
Lord
apply
the
merit
to
the
church?
ature,
no
longer
in
any
sense
of
the
word
a
man.
He
could
go
We
answer,
Not
directly.
If
he
were
to
apply
his
merit
di-
and
come
like
the
wind.
He
remained
with
his
disciples
to
con
reetly,
it
would
give
the
church
human
life,
human
perfection.
vince
them
that
he
was
no
longer
a
man-goillg
and
coming
God
has
some
better
thing
for
the
church-that
the
church
like
the
wind,
and
appearing
in
various
bodily
forms.
Then,
might
attain
to
the
same
divine
nature
to
which
Jesus
at-
when
he
ascended
up
on
high,
as
the
greatest
antitypical
High
tained.
The
church
attains
this
by
following
in
the
footsteps
Priest
he
took
with
him
the
blood.
The
blood
signifies
the
life
of
Jesus.
This
signifies
that
as
he
sacrificed
his
human
life,
of
the
sacrifice.
He
appeared
in
the
presence
of
God,
alld
there
and
laid
down
his
earthly
rights
according
to
the
will
of
the
he
sprinkled
of
the
blood
on
the
Mercy-Seat.
This
sprinkling
Father,
so
all
who
would
become
members
of
his
bride
class
of
the
blood
on
the
Mercy-Scat
was
to
make
atonement
for
a
must
do
the
same,
must
surrender
their
earthly
life,
in
order
certain
class.
That
atonement
we
see
was
made
only
for
the
to
be
associated
with
him.
Only
if
we
suffer
with
him
shall
priests
and
the
Levites-not
for
the
world.-Leviticus
16:6.
we
reign
with
him.-2
Tim.
2:
11,
12.
After
the
High
Priest
had
finished
making
the
atonement
"If
any
man
would
be
my
disciple,
let
him
deny
himself,
for
the
priests
and
the
Levites,
he
went
out
into
the
Court
take
up
his
cross
and
follow
me."
(Matthew
16:
24)
Then,
again
and
there
began
a
different
work.
Our
Lord
made
appli
"Where
I
am
there
shall
my
disciple
be."
(John
12:26)
Who-
cation
of
the
blood
for
the
antitypical
priests
and
the
Levites
[5621]
(35-36)
Vou. XXXVI BROOKLYN, N. Y., FEBRUARY 1, 1915 No. 3 IMPUTATION AND APPLICATION OF OUR LORD’S HUMAN LIFE-RIGHTS Apparently a great many of God’s people have difficulty in discerning just what is signified in the expression, “Gave himself a ransom for all.” ‘hey ask, If our Lord Jesus gave his human life a ransom for Adam and his race, where has he now any right to human life to give in justification to those who accept his favor, in view of the fact that we read, “He that believeth on the Son hath everlasting life’ ?—John 3:36. To appreciate the answer to this question, we must realize that the giving of the ransom has various features. First of all, our Lord’s consecration when he was thirty years of age, which he symbolized by water baptism, represents the giving up, the surrender, of his life to God. The lite which he surrendered was a perfect human life, one to which he had a full right. St. Paul tells us that he was “holy, harmless, undefiled, separate from sinners.” Our Lord was not a member of the Adamic race in a direct sense—in the sense of having received his life from a human father; therefore his was not a condemned life, like that of the rest of the world. Nothing more was needed. He surrendered the full equivalent of Adam’s life and perfection. But he did not surrender his life to Adam; he merely put it into the Father’s hands without giving it to anybody. During the three and a half years of his ministry our Redeemer laid down his life. He completed that work at Calvary, saying there, “It is finished!” He there finished his baptism into death; he continued his self-surrender to the end. But he has not yet made any application of this human life to Adam and his race. He has merely put it into the Father’s hands. It was a life that had not been torfeited, that had not been mortgaged, that had not been embargoed. He simply surrendered his life in harmony with the Father’s plan.—Luke 23:46. RIGHT TO LIFE ON TWO PLANES When the Father raised him up on the third day, he made Jesus a spirit being. He was put to death in the flesh and was raised a spirit—quickened in spirit. (1 Peter 3:18—Diaglott) This quickened One of the new nature had this new life as a reward for his obedience in permitting his earthly life to be taken from him, But he had not forfeited his right to the earthly life; hence as a new creature he still retained this right to perfect human life. Everything that belonged to a perfect life belonged to him. He had permitted the Jews to take away his life, but he had neither surrendered nor forfeited his right to life. So when he was raised to life by the Father, he had not only the right to the spirit nature, but also the right to the earthly nature—not that he would have use for this for himself; for any one having the divine nature would have neither use nor desire for the earthly nature. The specific right that he had was the right to give, to bestow freely upon Adam and his race, human life—the very object he had in mind when he came into the world. So when the Lord Jesus arose from the dead and ascended up on high forty days later, he retained all the rights that he ever had. He had the right to human life, never having forfeited it; he also had the divine nature, the reward of his obedience—a superior right, a superior nature. But when he ascended up on high, he did not apply the merit of his sacrifice for the world of mankind; otherwise the whole world would not now lie in the wicked one. (1 John 5:19—Diaglott) ‘If our Redeemer had made an application of his merit for the world when he ascended, it would have taken away the sin of the world; but he did not do this. The Scriptures tell us that the church alone has escaped from the condemnation upon the world. (Romans 8:1) Evidently, then, the world is still in the wicked one. The only ones who have escaped from this condemnation are those who have accepted the arrangement of this Gospel age. Nobody else except the consecrated class has had merit and justification from Christ. RESTITUTION IMPUTED TO THE CHURCH How, then, does our Lord apply the merit to the church? We answer, Not directly. If he were to apply his merit directly, it would give the church human life, human perfection. God has some better thing for the church—that the church might attain to the same divine nature to which Jesus attained. The church attains this by following in the footsteps of Jesus. This signifies that as he sacrificed his human life, and laid down his earthly rights according to the will of the Father, so all who would become members of his bride class must do the same, must surrender their earthly life, in order to be associated with him, Only if we suffer with him shall we reign with him.—2 Tim. 2:11, 12. “If any man would be my disciple, let him deny himself, soever will so do during this Gospel age will attain to the same divine nature, the same glory, the same immortality—the difference being that our Lord will always be Head over all, the Chief over the church, which is his body, and that they will always be his members in particular, the church in glory. The question, then, comes up, If it was necessary for Jesus to be pure, holy, how could the church be acceptable to the Father, when they are of the depraved human nature? The answer of the Bible is that to this class who become his disciples Jesus imputes the merit of his sacrifice to the extent of covering their blemishes, their imperfections. We are to discern between give and impute. He will give his merit to the world by and by. But now he is making an imputation to the church. By this term imputation is signified, that if the church had remained of the earthly nature the same as the world, they would by and by have the right, the same as the world, to come up out of degradation to human perfection. Jesus secured by his death the privilege of giving all those rights to the church as well as to the remainder of Adam’s race. But this class, the church, forego all those rights to human perfection, When we consecrated ourselves to God, we gave up our right to become inheritors of the earth and earthly things; we gave up all our rights in the sense of merely surrendering them. By faith we believe that Jesus would in due time have given us those blessings of restitution the same as to the whole world of mankind. By faith we accept those blessings and by faith we surrender them, The only thing left for the church to do is to surrender their earthly lives. Some may have more vitality, and some may have less; some may have more talents, and some less; some may have more years, and some less; but whatever each has it is to be given up, surrendered. So, then, at consecration the church class voluntarily surrender their earthly nature. They surrender all the earthly rights that they have of the present time, and also those rights that would have been theirs had they remained part and parcel of the world. Jesus does not give to the church at the present time any part of the ransom-sacrifice, but merely imputes to them, counts to them, that part which they might have had if they had remained a part of the world. When Jesus died, he did not pay over a ransom as an offset for Adam, When Jesus was raised from the dead, he had not paid a ransom; and when he ascended to the Father he did not pay over a ransom for the world. But he laid in the Father’s hands the merit of his sacrifice. He has been imputing of this merit down through the Gospel age to the church only, but now he has about finished the imputing to the church, and the work of giving to the world restitution is about to begin; and before it begins the merit imputed (loaned) to the church must be actually paid over to divine justice as the basis for human restitution. WORK OF THE GOSPEL AGE TYPIFIED On the Jewish Atonement day the High Priest, first of all, killed the bullock. That bullock represented our Lord Jesus, the perfect man, and the priest represented our Lord, the new creature. Thus he typified the consecration of the human nature and also the condition of the new creature, still in the fleshly body, typed by the priest in the first Holy. Our Lord was in this condition of the Holy during the three and a half years of his ministry, During that time he had the privileges of the Golden Altar, and the light from the Golden Candlestick (representing the light of God’s truth), and the blessings represented by the Table of Shewbread (the spiritual food). At the end of the three and a half years, having finished the work of sacrificing himself, having burned the antitypical incense, he passed under the second veil. On the third day our Lord arose on the other side of the second veil—on the spirit plane—fully perfected as a new creature, no longer in any sense of the word a man. Ile could go and come like the wind. He remained with his disciples to convince them that he was no longer a man—going and coming like the wind, and appearing in various bodily forms. Then, when he ascended up on high, as the greatest antitypical High Priest he took with him the blood. The blood signifies the life of the sacrifice. He appeared in the presence of God, and there he sprinkled of the blood on the Mercy-Seat. This sprinkling of the blood on the Mercy-Seat was to make atonement for a certain class. That atonement we see was made only for the priests and the Levites—not for the world.—Leviticus 16:6. After the High Priest had finished making the atonement for the priests and the Levites, he went out into the Court take up his cross and follow me.” (Matthew 16:24) Then, again and there began a different work. Our Lord made appli“Where I am there shall my disciple be.” (John 12:26) Who- cation of the blood for the antitypical priests and the Levites [5621] (35-36)
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