SACRIFICE

SIN 35

AND THE

the usage of `cross' and `crucify' will reveal, is contrary to the apostle's example. Whatever the man in the street

may believe or disbelieve, he knows that he belongs to a mortal race. For this knowledge he needs neither

revelation nor religion, but only plain common sense. Whether he speaks in terms of evolution, of fate, or of

mysticism, he knows that he must die. Here therefore the preacher of the gospel can speak of the death of Christ.

He can show from the record that this One Who died, died as the `Just for the unjust' that He might bring us to God,

and that the death that has come through to the whole human race has been put away by Him Who is the second

Man, and the last Adam (Rom. 5:12-21).

For a time this may satisfy, but presently the fact of personal sin, the consciousness of guilt, the defilement of

sin, begin to have their effect. Cleansing and forgiveness are a felt need; something more is demanded than

deliverance from the consequences of a sin done by a man named Adam, of whose existence we should not be aware

apart from the record of Genesis. Here is the moment for the preacher to reveal the efficacy of `the blood of Christ',

and link it with justification, forgiveness, cleansing and access.

Again the convert is temporarily satisfied, but again we must expect him to seek yet further and fuller

deliverance. He may admit that he now realizes that in the death of Christ he sees the cancellation of the sin and

death brought in by Adam, and in the shed blood he perceives the provision for his redemption and forgiveness, but

he is now troubled by the presence of `the old man', `the flesh'; the fact that, though forgiven and redeemed, he is

still conscious of a conflict between flesh and spirit. He is now ready to hear the message of the cross. In

1 Corinthians Paul places the cross of Christ in opposition to the wisdom of the world, and the boasting of the flesh.

In Galatians the cross is spoken of as an `offence' to those who desire to make `a fair show in the flesh'. In Hebrews

the cross is associated with running the race, and the joy that lies before. By the cross Paul declared that the world

was crucified to him and he to the world. In Romans the cross strikes the death blow to the `old man'.

Here, in the death, the shed blood, and the cross of Christ, the sinner finds complete deliverance, cleansing and

release. But he is left dead.

This threefold effect of the sacrifice of Christ has left the believer dead indeed, and the dead can neither do nor

devise anything. The resurrection, therefore, must now be brought to bear, and here, at last, `newness of life' and

`newness of spirit' are found to be the spheres in which life and service can be enjoyed.

Doubtless there are other aspects of this mighty work; the `sufferings', the `burial' the `betrayal', all have their

place, but they will be found to fit in with this great fourfold presentation.

If we found it difficult to compress within a small compass the wonderful doctrine of the deity of Christ, we have

found the great work of that same Christ no less difficult to summarize in these pages. But again we say, we trust

that enough has been brought out of the Scriptures to enable the earnest student to construct a `form of sound words'

that will harmonize with the teaching we have received through the apostle Paul.

CHAPTER 7

We have considered some of the outstanding doctrines of salvation, and now pass on to the dispensational aspect

of our study. Let us first of all make sure that we understand the term `Dispensational Truth'.

The word translated `dispensation' in the New Testament is oikonomia, made up of oikos, `a house' and nemo,

`to administer'. Luke 16:1,2 shows the primitive meaning of the word, for we read:

`A certain ... man ... had a steward', oikonomos.

`Give an account of thy stewardship', oikonomia.

So, in 1 Corinthians 4:1 Paul says:

`Let a man so account of us, as of the ministers of Christ, and stewards (oikonomos) of the mysteries of God'.