God's Plan of Redemption by Mary E. Mcdonough
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God’s Plan of Redemption

The following suggestions to Bible teachers are the result of years of prayerful thinking and careful testing in various Bible classes.

Owing to the fact that comparatively few persons, even in our churches, have plainly perceived the complete cycle of Redemptive Truth, it has seemed wise to group our studies around the Cross of Calvary in such a manner as to clearly reveal God’s Plan of Redemption.

Under this head we will consider—

  1. Those conditions which make Redemption necessary.
  2. God’s Plan of Redemption fully executed at Calvary.
  3. The results of Redemption appropriated and manifested.


In starting a Bible Class do not spend time in the endeavor to prove the Bible to be the Word of God. Take it for granted that the persons who have gathered for study believe the Bible to be God’s Written Word. If there are any present who do not believe this, it is illogical to read to them passages from a book which they do not believe to be infallible to prove its infallibility. And do not argue with them. Simply ask them to study the Book for themselves and then proceed to present its truths in such a manner that the lessons will prove the Bible to be God’s Word indeed; even as we prove the truth of a disputed question by a mathematical or chemical demonstration.

The most logical way to read a book is to open to the first page; therefore, without apology, ask your class to read the first five words of Genesis.

God — the Creator

“In the beginning God created.” Call attention to the fact that God, the Creator, was not created; therefore we may speak of Him as Uncreated.

“In the beginning God created.”

Ask the class to think of God, the Creator, in His Uncreated existence before Creation. Lead them to see that He was as perfect, as complete before Creation as after; that His creative acts did not add to His uncreated perfection. Do not hasten over this subject, for the value of all subsequent lessons will depend upon the clearly perceived difference between Uncreated Life and that which is created.

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Uncreated Life

FIG. 1

Lead the class to see that Uncreated Life has no beginning and no end; that it is self-existent and unchangeable. Ask them to draw or to name some geometrical figure that may symbolize such Life. Doubtless they will suggest the circle. If practicable have some member of the class draw this symbol upon the blackboard or paper. At this point it will be well for the teacher to produce her own symbol, which in the charts used to illustrate this course of study is a piece of white cardboard, fourteen inches in length and eleven inches in width,

Uncreated Life has no beginning and no end.

to which is affixed a large disc of gilt paper with the words “The Triune God” printed at the top of the card and “Uncreated Life,” below. (See Fig. 1.)

As the eyes of all are fixed upon the golden disc, which has “no beginning and no end,” call for Psalm 90:2 and Psalm 102:27 to be read or repeated.

Nothing worthwhile is fashioned apart from a plan—a pattern—a formula.

Now have the entire verse (Gen. 1:1) read. “In the beginning God created the heaven (or heavens) and the earth,” i.e., the universe. Suggest the thought of the impossibility of God’s creating the universe without a definite purpose concerning each atom of the same.

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Illustrate by the fact that the work of human hands is first carefully planned. Nothing worthwhile is fashioned apart from a plan—a pattern—a formula.

Enlarge upon the thought that God created the universe because He wished it created, and He created it as He wished it to be. (Read Rev. 4:11, last clause.)

Order of Creation

Call attention to the order of creation. First, heaven and its inhabitants, the angels; then the earth with its various forms of life.

That the Celestial heaven with its inhabitants was created before the earth we may discover as we read Job 38:4-7. God Himself is the Spokesman here. He is talking with His servant Job of His creative power and in exquisite poetry

First, heaven and its inhabitants, the angels; then the earth with its various forms of life.

represents Himself as the Master Workman sending forth into space the earthly orb to complete the delicate harmony of the spheres, and over which the “sons of God,” i.e., the angels, “shouted for joy.” It will be helpful if an article on the music of the spheres is read by the members of the class. The expression “when the morning stars sang together” is not merely a bit of wonderful poetry but it indicates a fact that scientific discovery has brought to light. The chapter on “Scientific Truth of the Word” in Dr. A. T. Pierson’s helpful volume, Many Infallible Proofs, will be of use in this connection.

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How much more satisfactory is this description of a created planet than the theory of “a bit of fire-mist evolving a confused mass of primal elements, which constantly assuming new proportions, finally, after untold ages, appeared as the globe upon which we now live”—and how did the “primal elements” originate?

It is not the purpose of this course of Study to unfold the wonderful scientific truths that are contained in the remainder of this remarkable chapter; but the devout scientific man might refer to sentence after sentence that antedates the discoveries of science by thousands of years: E.g., who would have supposed that verses 22 and 23 had any connection with some of the high explosives of modern warfare; yet devout scientific men now understand the allusion.

Angelic Life

Let us now turn our attention to the first created beings—the angels. These are unembodied (not disembodied) personal beings— superior to known laws of matter. They may appear in bodily form as many passages of Scripture prove. (See Num. 22:23; 1 Chron. 21:15-16, 18, 20, 27; Acts 12:7-10.) They possess great power and might (2 Pet. 2:11). They “excel in strength” (Psa. 103:20). In 2 Thessalonians 1:7 and the Revelation, we read of “mighty angels.” This qualifying adjective would lead us to think that angels vary in rank and authority, and this supposition is borne out by other passages that indicate their rank or order. Thus we read of “principalities, authorities, world-rulers,” in Ephesians 6:12 (Rotherham translation).

The names of only two holy angels are given in the Bible— Michael and Gabriel.

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The meaning of angel is “messenger,” and we see that the holy angels are constantly serving their Creator by going on His errands throughout the universe. Notice that they do not choose the scope of their ministry. They accept the ministrations assigned them without question, as cheerfully going to call a hungry, discouraged servant of God to a meal (1 Kings 19:5) as to utter the transcendent announcement of a Redeemer’s birth. The angels are the servants in God’s great household. (See Heb. 1:13-14.)

We now approach a subject of great importance, but little understood.

Origin of Sin

A terrible discord arises in the harmony of the universe. We find the cause of this set forth in Ezekiel 28:12-17, beginning with the last clause of verse 12. The Creator is saying to the wisest, fairest, brightest of the angels, one whom He addresses as “anointed cherub,” “Thou wast perfect in all thy ways till iniquity was found in thee”; and He proceeds to pronounce judgment upon him, saying, “Thou hast sinned: therefore I will cast thee as profane out of the mount of God. I will destroy thee, O covering cherub, from the midst of the stones of fire.” What was his sin? Let us turn to Isaiah 14:12-15 where God is addressing the same being, calling him by his name Lucifer (son of the morning): “Thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit upon the mount of the congregation in the uttermost parts of the north; I will ascend above the heights of the clouds; I will be like the Most High.”

Notice the expression “Thou hast said in thine heart.” This indicates an attitude not only of mind but of will. It is more than an intellectual process. It is the crystallization of intellectual thinking into an attitude of fixed determination. Five times Lucifer says, “I will,” thereby plainly revealing his attitude toward his Creator.

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A close study of God’s Word seems to indicate that to Lucifer had been given dominion over the earth and its surrounding atmosphere, i.e., the atmospheric heaven. The title “Anointed Cherub” seems to indicate the fact that not only was he a tributary ruler, or prince, but that God had created him to magnify His holiness and exult His Name throughout the universe. The expression, “The workmanship of thy tabrets and thy pipes was prepared in thee in the day that thou wast created,” would cause us to believe that he was to lead the great anthem of praise to the Creator throughout the universe.

Notice his expressions very carefully: “I will ascend into heaven,” i.e., “heaven itself,” the place of God’s immediate presence, the “heaven of heavens.” Not content with dominion of the lower sphere he would exercise dominion in the Celestial sphere. “I will exalt my throne above the stars of God,” points to the fact that he would elevate his throne

The modern teaching concerning sin as being merely a belief of the human mind is erroneous, for sin originated untold ages before the mind of man was created.

in the terrestrial heaven, above the starry heaven, even to the Celestial heaven (the “third heaven” of 2 Corinthians 12:2). The words, “I will sit also upon the mount of the congregation, in the uttermost parts of the north,” denote the exalted position he intended to occupy—universal dominion. “I will ascend above the heights of the clouds,” reveals the fact that his seat of dominion was in the atmospheric heaven, and he planned to extend his dominion by invading those regions over which God alone exercised authority and control. “I will be like (or equal to) the Most High,” plainly shows us that equality with his Creator was his objective. Nay, more than this—he would hurl God from His throne and take His place. No wonder, then, that those solemn words rang through the universe—”Thou hast sinned.” Never had those words been uttered before, for this was the origin of sin, and in Lucifer, we behold the first sinner.

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We see, then, that the modern teaching concerning sin as being merely a belief of the human mind is erroneous, for sin originated untold ages before the mind of man was created.

Sin Defined

We are also enabled to see what sin really is. Contrary to the thought of many who define sin merely as an act, we find it to be an attitude. Before Lucifer had performed one act of a sinful nature, sin was in his heart. All of the diabolical plans of his corrupted wisdom; all the deceit and subtle,

We may define sin as an attitude of wilful, deliberate resistance to the authority of God.

crafty working of his great power, are but manifestations of the sin in his heart when he said, “I will”—I instead of God; therefore we may define sin as an attitude of wilful, deliberate resistance to the authority of God. Let the members of the class turn to 1 John 3:4 and compare with the Revised Version which renders “transgression,” lawlessness. Explain the difference between the two words and show how one might transgress without being lawless; e.g., a foreigner coming to our shores might break some of our laws through ignorance, unintentionally; while another person, with knowledge of our laws, might wilfully, deliberately break them. Lawlessness is deliberate transgression; therefore sin is lawlessness. The manifestations of this lawless attitude are sins, or transgressions.

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Difference between “Sin” and “Sins”

We must not confuse sin and sins.

  1. Sin is the wilful attitude toward God; sins are the wilful acts that are the result of sin.
  2. Sin is the tap root; sins are the rootlets.
  3. Sin is invisible until manifested in sins. “
  4. Sins” is not the plural of sin, but rather the manifestation of sin.
  5. Sin is what God sees; sins are what men see.

God’s estimate of a being is not what he does but what he is; therefore, a being who puts self in the place of God is a sinner, no matter how this sin is manifested. Impress upon the class that sin is a terrible reality. It is a dethronement of God.

Ask the class to read these two remarkable passages, Isaiah 14:12-15 and Ezekiel 28:12-19, carefully many times.

God’s estimate of a being is not what he does but what he is; therefore, a being who puts self in the place of God is a sinner, no matter how this sin is manifested.

As they look at the context they may be somewhat confused, for in the passage in Isaiah, God seems to be addressing the “King of Babylon” (v. 4), and in the passage in Ezekiel, the “King of Tyre” (v. 12). Explain that back of the earthly ruler He sees the one who has used these men as his tools—his puppets; even as the Lord spoke to Satan, who was using Peter as his mouthpiece in the attempt to prevent that decisive act at Calvary which should prove the deathblow to his ambitious plans. (See Matt. 16:23.)

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Explain also that many expressions in these passages that seem to indicate a human being, rather than an angel, refer to other tools—other puppets, through whom Satan manifests himself in his attempt to realize his long cherished purpose. A better understanding of these passages would eliminate many difficulties in the interpretation of prophecy.

The question may be asked, “How could this bright anointed cherub, created without iniquity and having no being to tempt him, become a sinner?” This is a mystery. It is the mystery. God has given us no explanation, but He simply states the fact. The approach to this condition, however, is shown us in Ezekiel 28:17: “Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness.” The bright anointed one contemplated his beauty, his wisdom, his brightness—the gifts of God—instead of God Himself. Alas, does not this show us that self-contemplation, even the contemplation of those gifts bestowed upon us by God, is dangerous? To contemplate the gift, rather than the Giver, is the road to downfall and ruin.

The Result of Satan’s Sin

No longer could the anointed cherub walk up and down in the midst of the stones of fire, for a sinner cannot abide in the presence of God’s holiness. (See Isa. 33:14-15; Heb. 12:29.) Cast out from the presence of God, where did he go and what did he do? He was ejected from “heaven itself,” never to return,

He was ejected from “heaven itself,” never to return, but permitted to dwell within the bounds of his original dominion.

but permitted to dwell within the bounds of his original dominion—the atmospheric or terrestrial heaven immediately surrounding the earth—from which point of vantage he could control affairs upon the earthly planet. Right here we need to remember that God created this angelic being with the power of choice. Satan had deliberately chosen to be the Sovereign Ruler of the universe. He had declared before all the angels that he was capable of such rulership, and he thought that he was. God’s permissive will must therefore allow him to demonstrate his ability. Limited to that portion of the universe that had been entrusted to him, he must be permitted to enter upon his independent rulership.

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God’s omnipotence could crush him; but such crushing would be moral weakness in God.

Satan’s First Failure

The result of Satan’s first experience in independent rulership is shown in verse 2 of the first chapter of Genesis. Let us read it as found in the Rotherham translation

“Now the earth had become waste and wild and darkness was on the face of the roaring deep.”

of the Old Testament, which more clearly follows the Hebrew than does the A.V. “Now the earth had become waste and wild and darkness was on the face of the roaring deep.” Notice that the emphasis is upon the earth, or earthly sphere, which was the dominion of Satan. The Celestial region, above Satan’s domination, was not included. The bright anointed cherub had demonstrated very clearly his inability to exercise independent government even in his own dominion.

Study these words

Who had marred God’s glorious handiwork and brought about this chaotic condition?

“waste,” “wild,” “darkness,” “roaring deep.” Where was the earth full of beauty and light over which the “sons of God shouted for joy”? Who had marred God’s glorious handiwork and brought about this chaotic condition? Alas, “an enemy hath done this.”

Only He who creates is able to sustain that which is created, and all rulership is centered in God. Satan was a created being; therefore unable to sustain (literally hold together) his own principality and having chosen to be independent of God’s rulership, he was unable to rule beneficently—therefore his complete failure.

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Just how long a period of Satan’s misrule was necessary to bring about this chaos, we do not know. Suffice it to say that in the thousands and thousands of years that lie between the creative act of God as recorded in Genesis 1:1 and His reconstructive work as recorded in the last phrase of verse 2, the geological ages are to be found. The teaching of geology agrees perfectly with the Bible if the latter is but understood. The glacial period and ice age are indicated in the account of the ruin, as stated in so few words in the verse that we have been considering.

No truly thoughtful mind could conceive of this verse as descriptive of the original earth as it came from the hand of God, and the geologist who studies the strata of the earth and its fossil remains must have a deep, unanswered question in his mind unless he knows his Bible.

We read in Isaiah 45:18 that God did not create the earth a “waste.” “He formed it to be inhabited”; therefore now that it had been made empty and desolate, He patiently undertakes the work of reconstruction. This work is described in the remaining portion of the chapter.

The Reconstructed Earth

Notice that the word “create” is used only three times in the narrative. In verse 1, in connection with the original creation; in verse 21, when God brings into being animal life; and in verse 27, when the crowning object of creation, human life, appears. It is significant that this verb, which indicates “to bring into existence that which had no previous existence,” is used at the points in the evolution theory that are regarded by evolutionists themselves as the missing links in their chain.

It is also interesting to study the order of created life biologically. First, vegetable life, which is simple unconscious life; then animal life, which is conscious, but not self-conscious; and last of all, human life, which is self-conscious.

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The modern science of comparative anatomy reveals the fact that the proportion of brain to spinal cord in fish is 2 to 1, in reptiles 2½ to 1, birds 3 to 1, mammals 4 to 1, man 33 to 1, and this order from the lower to the higher, is indicated in the account of creation as recorded in the first chapter of Genesis, verses 20 to 28.

God a Triune Being

While much might be said concerning each sentence of this wonderful chapter, we are most concerned with those words that speak of the creation of man. In verse 26 we read, “And God said, Let us make man in our image after our likeness.” How much is expressed in this short phrase. First, the plural pronoun used calls attention to the fact that God is a Triune Being. We must not think of the Trinity as mathematical; that would be tritheism—three Gods. The word “triune” signifies “three in one,” a threefoldness. We might use a tree to illustrate this tri-unity:

A tree has solid matter, leaves, bark and wood fibre, all of which are visible. In addition there are in the building of the tree force and law; it is force that does the building; it is law that governs the building. Hence in its essential composition the tree is a unity; and these three factors and nothing else, two of which are invisible, enter into the constitution of the tree. (L. T. Townsend, D.D.)

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Dr. Haldeman suggests the three light rays as an illustration of the Trinity as follows:

Light is constituted of three rays. These rays are distinct from each other. They do not form three lights but three rays and one light…no one ray without the other two is light. If one ray is light it is because the other two are conjoined with it.…The three rays are never confounded, neither is the one light divided, but remains one light. Each ray has its separate function. The first originates, the second formulates, illuminates or manifests; the third consummates. The first ray is neither seen nor felt. The third ray is not seen but is felt; the second ray is both seen and felt.
The scientific mind will perceive the analogy at once, but perhaps the best illustration for the average person is the relation between the thought in the mind, the thought expressed in word, and the thought received into the mind of the hearer. E.g., a thought is in my mind which I wish my friend to share. Unless the thought is expressed in spoken, written or printed word, it will remain in my mind unperceived by my friend. I express my thought in words and immediately the thought is conveyed in words to the mind of my friend. The thought in the mind of my friend, the thought expressed in words, and the thought in my mind are one; but a threefoldness is at once discernible. The thought in my mind is the thought in its completeness; the thought expressed in word is the same thought but not the thought in its entirety, for my words cannot fully express my thought; while the thought in the mind of my friend is the invisible counterpart of the expressed thought.

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The expression “God the Father” denotes God in His completeness; “God the Son” is God visualized; while “God the Holy Spirit” is the invisible counterpart of the manifested God.

The expression “God the Father” denotes God in His completeness; “God the Son” is God visualized; while “God the Holy Spirit” is the invisible counterpart of the manifested God.

This threefoldness is true of God in connection with all of His acts; therefore while we read in Genesis 1:1 that God created the universe, we also read in John 1:3 that all things were created by the Eternal Son, the Logos—the Word—God visualized; and we also read of the work of the Holy Spirit in reference to creation. (See Job 26:13; 33:4; Gen. 1:2.) We must guard against using phraseology that would indicate three distinct personalities in the Trinity. In our thinking we must not permit ourselves to disassociate God the Father, God the Son, and God the Holy Spirit, and we must remember that no being ever has seen God, or ever will see Him, except as He is manifested in Christ, the Eternal Son. (See John 1:18.) With this in mind let us now consider these words of Genesis 1:26.

Man Created in the “Image” of God

What is meant by “image” and “likeness”? As we study this expression we see that these two words are not synonymous; the former word refers more especially to the invisible part of man—the inner man—while the latter indicates the visible part, i.e., the outer man or body. The inner man was in some way created like God; we may reverently say, patterned after Him; yet how and to what extent we need to understand.

Let us carefully examine this subject, remembering that the failure to correctly interpret this passage is the root error of many systems of religious and philosophic thought.

God is a thinking, choosing, loving Being, and all of His activities are for the realization of a well-defined purpose which shall completely satisfy His heart; therefore in creating man in His image, we may clearly see that He created him a being capable of making a definite choice concerning a perceived goal which should completely satisfy the longing of his heart as well as the heart of God.

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In other words, man was created a thinking, choosing, loving being; but we must

Man was created a thinking, choosing, loving being.

remember that man’s thinking, choosing, loving is on the plane of created life, while God’s thinking, choosing, loving is on the plane of Uncreated Life far above. We must keep the two planes distinct, separate, if we would think clearly and logically.

We have said that all of God’s activities are for the realization of a well-defined purpose which shall completely satisfy His heart. Let us ask then, What was His purpose in creating human beings?

God’s Purpose in Creating Human Beings

Without elaboration we answer sonship. God wanted beings who should share His Nature and return His Love.

Without elaboration we answer sonship. God wanted beings who should share His Nature and return His Love.

The angels were thinking, choosing beings, but they were not created with the possibility of sonship. They could lose their original sinlessness and become sinful, but they were not created to share the Uncreated Life of God which is the essential condition for sonship. Unable to share His Nature, it follows that they would never be able to return the Uncreated Love of sons, which alone would satisfy His heart.

We read that this Uncreated Love is “shed abroad” in the hearts of God’s children (see Rom. 5:5), but we do not find a word in the Bible concerning the love of angels.

We now see that something more than personality, which may be defined as “self-consciousness plus self-direction,” is included in this expression concerning man’s creation in the image of God. He was created with a capacity for life on a higher plane. In other words, the possibility of sonship inhered in his original creation. This possibility of becoming a child of God, combined with the perception of the possibility and the power to choose the Uncreated Life of God whereby sonship would be realized, constituted man a free moral agent from the moment of his creation.

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Until he should use his power of choice contrary to the perceived will of God, he would possess human righteousness and holy tendencies, but he would not be a child of God—for he would not have one spark of the Uncreated Life of God.

God bestowed upon man at his creation, intellect, sensibility, will, righteousness, conscience and the capacity for sonship.

To sum up the foregoing, we may say that the expression concerning the creation of man in the image of God means that God bestowed upon man at his creation, intellect, sensibility, will, righteousness, conscience and the capacity for sonship.

Make very plain to the class the difference between potential sonship, which was man’s at creation, and actual sonship, which could be realized only through the use of his power of choice.

Man Created after the “Likeness” of God

We will now consider the word “likeness.” Notice that the expression is ”after,” not in His likeness. What is the likeness of God, after which this outer man was to be fashioned? We have already seen that the Eternal Son is the manifestation of God, i.e., God visualized. Long before God the Son—the Word—was “made flesh” (John 1:14) He appeared in human form again and again to human beings. Judges 13:2-22 and other passages in the Old Testament plainly reveal this fact. Now it was after this glorious form that the body was modeled. Yet here again we must keep the two planes of life distinct and separate. This glorious form was upon the plane of Uncreated Life; man’s was upon the plane of created life, far below. Man could never become God in His essential Deity, but it was possible for him to choose to partake of His Life which would glorify the human clay. We read that the human body of the Last Adam (see 1 Cor. 15:45), the Lord Jesus Christ, was thus glorified, and it is after this glorified likeness that the first man was patterned; therefore God’s objective in connection with the creation of the first Adam was the glorified Last Adam.

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FIG. 2

At this point exhibit a piece of white cardboard uniform in size with that illustrating Uncreated Life, having a short vertical line beginning some distance from the top and terminating in a small circle, while the words “Created Life” appear above, and “The First Adam,” below. (See Fig. 2.)

Hang the two symbols side by side that the marked difference may strike the eye. Ask the members of the class to state these differences, and drill them in the following statements:

Uncreated Life has no beginning and no end. It is self-existent and unchangeable.
Created Life has a definite beginning. It is bestowed by God, is dependent upon God and is subject to change.

Explain that the circle upon the card containing the symbol of Created human life denotes man’s endless existence. Do not allow the class to confuse endless existence with immortality. Strictly speaking, only Uncreated Life is immortal. (See 1 Tim. 6:16.)

The teacher may call attention to the three verbs that are used in the account of the creation of man. The first verb “make,” verse 26, asah (Hebrew), signifies “to fashion or to prepare.” The second is found in Genesis 2:7, “formed”—the Hebrew word yatsar, meaning to mold as a potter does the clay. The third is found in Genesis 1:27, “created”: The Hebrew bara signifies to call into existence that which has had no previous existence.

We may picture the Lord God, the Eternal Son, the manifested God, forming the body of the first man out of the dust of the earth that He had previously created; then imparting to the lifeless clay the human life-principle and creating at the same instant the wonderful inner man so prepared that it could choose His Life and be to His glory, joy and satisfaction. Notice that the expression “the breath of life” does not indicate the impartation of Uncreated Life. It simply denotes the impartation of the human life-principle. Compare Genesis 2:7 with Genesis 6:17; 7:15, 21-22.

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In Isaiah 43:7 we find these three verbs used as in this account of man’s creation that we have been considering.

Picture the glory and dignity of man, and impress upon the class that no human life existed in the original earth which Lucifer had brought into a chaotic condition. Not until this last day of God’s reconstructive work did human life appear. The careful use of the verb “create” argues against the existence of human life prior to Adam, and no fossil human remains have ever been found as dating back to a more remote period, although many fossil remains of animals belonging to a far earlier period than the creation of man have been found.

Man’s Tripartite Being

FIG. 3

The terms “inner man” and “outer man,” or their equivalents, are employed in modern psychology, but the psychology of the Bible is more analytical inasmuch as it indicates a subdivision of the invisible part of man, thus teaching us that man is not dichotomous but is a trichotomous being. We find this plainly taught in 1 Thessalonians 5:23 and indicated in Hebrews 4:12 and Luke 1:46-47.

This tripartite being may be illustrated by a third piece of cardboard containing three circles. Within the inner circle print the word “spirit.” Within the second circle (surrounding the first) place the word “soul,” and within the outer circle the word “body.” (See Fig. 3.)

Explain that the spirit is the seat of God-consciousness, the soul the seat of self-consciousness, and the body of world or sense-consciousness.

With the spirit we know God and our relation to Him and our relation morally to every created object. With our soul powers—the intellect, sensibilities (affections, emotions) and will—we are able to deal with the intuitions of the spirit, the claims of these various soul faculties and the record of the bodily senses.

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”The spirit of man,” not the soul, is said to be “the candle of the Lord” (Prov. 20:27). Caution the class in reference to a careless use of these terms. Do not say “soul” when “spirit” is meant and vice versa. Avoid the phrase “body, soul and spirit,” as it inverts the Divine order of arrangement. In a normal condition the powers of the spirit control the powers of soul and body. To illustrate, the spirit may be compared to the mistress; the soul, to the housekeeper; the body, to the servant. Invert this order and the result is a disordered household.

Many persons seem to think that spirit and soul are synonymous and feel that any attempt to teach differentiation along this line is unnecessary. Perhaps the best argument in favor of such teaching is the fact that the Bible reveals such differentiation. While it is not always easy to clearly discern the reason for the use of these words in some passages, yet a deeper study of the passages in question would doubtless reveal much that a superficial reading might overlook.

It is lamentably true that the failure to give this subject the study that it deserves has resulted in much that is “soulish” being regarded as “spiritual.”

The outer man, or body, was formed for the purpose of manifesting the wonderful powers of the invisible inner man.


The outer man, or body, was formed for the purpose of manifesting the wonderful powers of the invisible inner man; hence the delicate relation existing between them.

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While the powers of soul and spirit remained normal and poised as created, the body would manifest an unchanged existence; but should the Uncreated Life of God enter the spirit of man, it would soon permeate the soul powers, and as a result of this transformation of the inner man, the earthy particles of the body would experience a change that would eliminate the possibility of death and corruption.

On the other hand, if the powers of the inner man experienced disorder and darkness as the result of a changed attitude of dependence upon God, the inherent possibility of death in the body of dust would no longer be held in abeyance, but the entire physical part of man would undergo dissolution and corruption.

Before proceeding to the next subject, let us consider what wonderful beings came into existence when God created the first human pair. And here let us observe that while we have thus far spoken only of the creation of the man, we must remember that the personality of Eve was as truly created as was that of Adam.

Superiority of the First Human Pair

We are inclined to look down from the heights of our fancied superiority upon this first pair, as pitifully ignorant of all that the ages have bestowed upon us in accumulated wisdom and knowledge. Alas, how mistaken we are. The first man with intuitive knowledge easily performed, unaided, humanly speaking, what the scientific man of today is unable to do until he has spent years of diligent study and has received help from countless human sources. Notice in verses 19 and 20 of the second chapter of Genesis that the Lord God brought the various animals that He had created to Adam “to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof.” Where is the scientific man of today who could perform this feat in classification?

If we could but look upon the first pair, fresh from the creative hand of God, with powers of spirit strong and unsullied, soul powers poised and vigorous, bodily powers unimpaired and free, we would exclaim, “Alas, how are we fallen.”

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Natural Environment of Adam and Eve

We now need to examine the natural environment of the first created pair. We read in Genesis 2:8, “The Lord God planted a garden eastward in Eden; and there He put the man whom He had created.” Can we imagine the beauty and fertility of this garden? We often gaze upon beautiful landscapes, and they please and satisfy the eye until some decaying branch, some withered leaf, some stray bramble or weed causes us to realize that after all, the beauty is marred by imperfections. We admire the wonderful beauty of the rose and delight in its fragrance, but alas, its thorn causes us pain. How different was this garden. No thorns, no thistles, brambles, briars or noxious weeds. No dead or dying trees and shrubs, but every bit of vegetation fresh, lovely, normal, perfect. Our eyes have never gazed upon the natural world free from abnormal conditions.

Our attention is particularly drawn to the trees of this garden, of which there seem to be three distinct kinds, in respect to the purpose of God in their creation; for we read in verse 9 that the Lord God made “to grow every tree that is pleasant to the sight,” i.e., shade trees—indicating that God delights to gratify the perception of beauty with which He has endowed man—and trees “good for food,” i.e., fruit and nut trees which furnished man all that he needed for physical sustenance; and “the tree of life also in the midst of the garden, and the tree of knowledge of good and evil.” Evidently these last named trees have some other use than to furnish food for the body or emotional satisfaction to the soul of man. We may ask then, “For what purpose were they placed there?”

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The tree of life is first mentioned and described as occupying the most conspicuous place in the garden—”in the midst of the garden.”

In answering this question notice that the tree of life is first mentioned and described as occupying the most conspicuous place in the garden—”in the midst of the garden.” The other tree, “the tree of the knowledge of good and evil,” evidently occupied a less exalted position, as if the Creator had designed that the tree of life in its prominence should render the other less conspicuous. All this is very suggestive.

We also notice that God had given free permission to eat of the tree of life but had strictly forbidden them to partake of the other tree and had told them what the penalty of disobedience would be. (See Gen. 2:16-17.) Why the permission in one case and the prohibition in the other?

The Tree of Life

Is it not probable that the same Lord God who gave to Moses the plan of that wonderful tabernacle in the wilderness, every appointment of which was a symbol of Eternal Truth, and who instituted that elaborate system of sacrificial offerings, every detail of which spoke of Him in connection with His redeeming work at Calvary, should even here at the very beginning of human history teach by symbol the truths which He wished them to know?

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Can we not believe that He, who should later break bread prepared by human hands and use the same to symbolize His broken body, and who should take wine pressed from the grapes by human feet to symbolize

The tree in the midst of the garden as a symbol of God’s Uncreated Life stored in Himself for human beings.

His shed blood, should here in the Garden of Eden, before His incarnation, select the tree in the midst of the garden as a symbol of God’s Uncreated Life stored in Himself for human beings? And could not our first parents with their wonderful powers of spirit and mind—powers fresh from the creative hand of God—have understood this symbol sufficiently to penetrate the same and choose the Life which was actually manifested in the glorious One who talked

Had they eaten of the tree of life, then they would have received the Life of God which was for them in the Eternal Son, through simple faith.

with them in the garden? Who can doubt it? Yet we plainly see that as yet they had not partaken of this tree. In other words, they had not made their choice in reference to Uncreated Life, or Eternal Life as it is more frequently termed; for had they eaten of the tree of life, then they would have received the Life of God which was for them in the Eternal Son, through simple faith. Thus immediately they would have become children of God, and through the continual appropriation of the provision for their transformation, eventually they would have become “conformed to the image of the Eternal Son.”

Adam Not a Son of God

Impress upon the class that the first Adam was not a son of God. Biologically we see why not. He did not possess the same kind of life. There is a mistaken idea that Redemption restores man to the unfallen plane of the First Adam. Sad indeed were this the case, for we should know nothing of sonship. Redemption places us upon the plane that Adam and Eve might have known, i.e., sonship through the Eternal Son, had they used their power of choice Godward. Notice also that if Adam and Eve had become children of God by choosing Eternal Life—the Uncreated Life of God in the Eternal Son—they could not have transmitted this Life to their children. They would have transmitted sinless human life with holy tendencies, but their children would have had to use their power of choice in reference to Uncreated Life, individually—for Uncreated Life is always a gift from God.

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As God had created man with the capacity for Life on a higher plane, and the power to choose it, and had endowed him with moral perception of a high order, we see that the environment of man must include provision for the use of these exalted powers; hence the two trees of Paradise which we have been considering.

Much time might be spent in studying the various details of the description of this wonderful “garden of God,” but we will hastily summarize in saying that the Lord God had placed the first created pair amid ideal surroundings, had empowered them to exercise dominion over the earthly creation (Gen. 1:28), and had provided everything that they needed for their powers of spirit, soul and body. Well might Milton exclaim, “O earth, how like to heaven!”

Man’s Moral Test

We now come to a narrative that would be utterly unintelligible had not God given us the clue to a clear understanding of the same through other portions of His Written Word. Let the entire class read Genesis 3:1-7. What is the meaning of this strange temptation scene? Who is the tempter? Apparently it is the bright-hued serpent twining around the only object in the garden concerning which God had imposed prohibitive commands. However, as we read the words uttered by the serpent, we realize that this reptile cannot be the real tempter; for reptiles are on the plane of animal life, which we have found to be below the plane of self-consciousness; and not only do these few words reveal self-consciousness but marvelous intellectual powers, a dominant will and God-consciousness as well. We must look elsewhere, then, for the real but invisible tempter who is using the serpent as his mouthpiece, his tool. Eliminating the entire animal creation, we ask, “Who can the tempter be?” Is there any other human being present, who, for some subtle reason, is striving to lead Adam and Eve to disobey God’s commands? Most certainly not; for this man and woman are the only human beings in God’s great universe. Would God tempt them to do that which He had expressly commanded them not to do, and the fatal results of which He well knew? Unthinkable. God tempts no one. Who can the tempter be?

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Is there any other plane of life which might furnish the tempter? Only the angelic plane; therefore we conclude that the invisible tempter is an angel and evidently an angelic being of high rank. Have we any clue as to his identity? The careful student of psychology would suggest at once that the language of the tempter bears a strong resemblance to that uttered ages before by Lucifer. The same attitude of assumed equality with God is indicated; the same wilful disregard of His Sovereign commands.

The thinking person would also perceive that Lucifer, or Satan, as we will now call him, had a definite purpose in connection with the human beings whom God had created. He knew that

Lucifer, or Satan, as we will now call him, had a definite purpose in connection with the human beings whom God had created.

God had given man dominion over the earthly creation, and he could readily see that if man remained in dependence upon his Creator, he would be able to exercise earthly dominion in such a manner that no part of the earthly sphere could be controlled by his fallen powers. Satan also reasoned that if human beings exercised dominion in the earthly sphere, the result might be that they would become empowered to eject him from his place in the atmospheric heaven, and thus his ambitious plans would come to naught; and the awful judgment which God pronounced upon him ages before would become a terrible reality.

His first failure in independent government—the transformation of God’s beautiful earth into chaos—evidently had wrought no change in his character nor had it destroyed his ambition. Doubtless he felt disappointment and chagrin over his failure but no repentance; and after God’s reconstructed earth appeared, he was as ready as ever to become its ruler. In view of these facts and conditions, we are forced to believe that Satan is the invisible tempter who is using the Serpent as his mouthpiece.

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This temptation scene will bear much study. Let us carefully note the setting that we may the better understand the results. The scene is the wonderful garden of God with its waving trees, fragrant flowers, sparkling water and every object of natural beauty. Satan is a wonderful strategist. He has planned deliberately and well concerning every detail of this decisive moment in the history of the human race. First, he has selected an opportune moment when Eve is alone. (We cannot help wondering if he had not previously attracted the attention of Adam to some other spot.) Then he has selected the most peculiarly striking member of the animal creation to attract the attention of Eve and to serve as his spokesman. The bright-hued serpent, which in primeval days was erect and doubtless able to glide gracefully from tree to tree, was used to draw Eve’s attention to the forbidden object.

As we examine the account before us in this chapter, we do not see the tree of life as the center of the story, nor do we find it mentioned. Evidently the attention of Eve is directed by her questioner to the other tree, and so absorbed does she become in contemplating it, that in speaking of the tree “in the midst of the garden,” the fruit of which she had been forbidden to eat, she seems to have forgotten the tree in the midst of the garden of which she was permitted to freely eat. (Compare Gen. 3:2-3 with 2:16-17.)

We can imagine her standing with her back to the tree of life at this moment, gazing at the bright, sinuous body of the serpent twined around the forbidden tree, which, doubtless, she had not permitted herself to look upon except with awe, up to this moment, but which now fascinated her with its wondrous beauty. Evidently the thought of disobedience had not entered into her mind until it was projected by the tempter, as a psychological analysis of verse 3 reveals.

Her addition to God’s prohibition, expressed in the words “neither shall ye touch it,” reveals the state of her mind. Her purpose to obey was so strong that she would not even touch the forbidden object; doubtless she would not fix her gaze upon it. This is the normal attitude of an innocent mind. We see it today in very conscientious children and adults; and if this is true of persons who have inherited a sinful nature, how much stronger must this attitude have been in one who possessed a sinless nature. The expression, “lest ye die,” does not indicate an attempt to tone down the result of disobedience. “Lest” does not mean peradventure. She simply stated what the result of disobedience would be.

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But now for the first time, the thought of disobedience to God’s command is presented to her mind and finds lodgment there. And yet so subtle is

For the first time, the thought of disobedience to God’s command is presented to her mind and finds lodgment there.

the working of the tempter, that eating of the forbidden fruit does not seem to be direct disobedience. Satan has so staged the scene that he has caused her to forget the “tree of life.” He has gained control of her eyes; he has projected his thought of disobedience into her mind; he has caused her to question God’s Word, and now he completely dazzles her mind so that she accepts his word instead of God’s and uses her will exactly as he had planned.

Later he uses Eve in tempting Adam to make his choice—and Satan’s object is gained. He has succeeded in tempting Adam and Eve to use their power of choice in such a way that the original possibility of sonship is removed, their sinless condition is changed to that of sinfulness, and they have become his servants, his slaves.

In portraying this garden scene and its awful results we should carefully avoid any expression that would lessen the solemnity of this direful moment in the history of the human race. The allusion to Eve eating the apple betrays a sad lack of appreciation of the tremendous consequences attending the act of the Mother of our race, and it also shows lack of logical thought in connection with the vital truths of God’s Word.

The teacher should now call attention to the penalty attached to the prohibition. God had said, “in the day thou eatest thereof thou shall surely die.” What did He mean by this? Surely not immediate dissolution of the body, for Adam and Eve lived many, many years after their fall.

What God Means by Death

The scientific definition of death helps us to perceive His meaning. It is as follows: “Death is the falling out of correspondence with environment.” The following illustration will help the class to better understand this subject. Here is an eye of a human being, seemingly perfect in structure, wide open, apparently able to see any object placed before it. The objects of nature, bathed in bright sunlight surround it, but there is no response from the eye. It does not see; for the optic nerve is severed. It is dead to the beauty before it.

Here is a person whose ears are completely deafened. Birds are singing, bells are ringing, voices speaking, but those ears do not respond to the sound waves that are carrying melody to other ears which are open to receive the same. They are dead to the sounds.

Upon the very day of Adam and Eve’s disobedience, sin severed the delicate intuitive knowledge of God in the spirit of Adam and Eve.

Upon the very day of Adam and Eve’s disobedience, sin severed the delicate intuitive knowledge of God in the spirit of Adam and Eve.

They failed to respond to Him who was their Environing Presence. They were dead to God. Therefore, we see that a human being may be moral, educated, refined, strong and vigorous in mind and body, yet dead to God. He may even know many things about God and talk about Him, preach about Him, write books about Him and still be dead to Him—without response to the voice of His Spirit. This helps us to understand the meaning of such passages as 1 Timothy 5:6; Ephesians 5:14; Romans 8:6.

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This classification of human beings into the groups, the “dead” and the “alive,” will appeal to the scientific man, for in like manner he classifies all objects. Were a large number of objects placed before him he would not put the objects of beauty in one pile and those devoid of beauty in another, as a child would do; but he would examine each in reference to the possession of life. Consequently one collection of objects he would label “alive,” the other “dead.”

FIG. 4

God does not classify upon the basis of moral beauty or “good works.” Concerning each human being He asks, “Has he Life? Is he alive unto Me?

The death process established in the spirit of our first parents was quickly manifested throughout the whole of the inner man, and after a time the possibility of dissolution of the body, which had been held in abeyance while man remained obedient and dependent before the Fall, became an actuality. The bodies so wonderfully formed of the dust of the earth and which might have been glorified, now returned to dust. The teacher should now place a black disc containing the three circles symbolizing spirit, soul and body, over the white circles symbolizing this tripartite being of man. (See Fig. 4.)

The Law of Heredity

We now need to notice a phrase used several times in the account of the creative work of God as found in the first chapter of Genesis. We first find it in verse 21: “And God created great whales (literally sea monsters) and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after its kind”; and again in verse 24 we read, “And God said, Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind. And God made the beast of the earth after its kind, and cattle after their kind, and every thing that creepeth upon the earth after its kind.

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Science tells us that in the original germ of all animal life no difference is discernible. One bit of protoplasm develops into the beast, another into the bird, still another into the reptile. More wonderful still, the original germ of vegetable, animal and human life is precisely the same viewed through the microscope, or analyzed by the chemist. But the scientific man cannot tell us why one germ produces an oak, another a lion, still another a man. Evidently there is a distinct life-principle in each germ, and these various life-principles follow an unvarying law in the reproduction of the form of life which it is to manifest. What a relief to turn from the limited knowledge of the scientific world to these simply stated words of God. His creative power brought into being these various forms of life, and their reproduction is but an extension of His creative act. (See this statement set forth in the wonderful poetry of Psalm 104:30.) Many have been the attempts to prove the theory of “spontaneous generation,” but these attempts have resulted in complete failure. Theory after theory has been advanced and experiment upon experiment has been made to solve the great problems connected with the origin of life upon this planet and the mysteries of its reproduction. Evolutionists have felt at times that their elaborate researches were to be rewarded with success; but no keenly logical mind among them now desires to say that their chain is complete, for there are fatally weak links which perplex and discourage.

Bearing in mind the thought already advanced, that reproduction of life is the extension of God’s creative act, it is not difficult to perceive that a law has been established by God Himself from which there can be no deviation. Each form of life will be reproduced “after its kind,” so long as the reproduction of that life continues.

Each form of life has a definite goal which the invisible but inherent life-principle causes it to reach.

Another self-evident fact we will note. Each form of life has a definite goal which the invisible but inherent life-principle causes it to reach. In scientific phraseology this goal is the type to which it is to be conformed. Type, as used in this connection, may be defined as “the aggregate of characteristic qualities.” We see from what we have considered, how impossible it is for life on one plane to generate life on another plane. All that any life-principle can do is to bring to manifestation and maturity the life on that particular plane; e.g., the life-principle in the lily bulb will produce the lily life, and, if unhindered, will cause all the characteristics of that life to reach their perfection; but the life-principle in the lily can never produce bird life, nor can the life-principle in the egg of the bird do more than to cause the manifestation of the bird life. The bird life may reach its goal but it can go no higher. In other words,

All that any life-principle can do is to bring to manifestation and maturity the life on that particular plane.

the bird may spread its wings and fly far up in the air; it may sing its sweetest song; but it can never generate human life. Human life, in turn, can only reproduce itself. It cannot generate life on a higher plane— the Uncreated Life of God.


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We will now apply this law of heredity to Adam and Eve in their fallen condition. What are the characteristics of the life that they must reproduce? First, it is created (not self-existent) life; second, it is human life, not the Life of God; third, it is sinful, not sinless, life;

The poison of sin is in the human germ, and it will be manifested with each unfolding life.

therefore we may say that the children of Adam and Eve will come into the world with sinful, created, human life. The poison of sin is in the human germ, and it will be manifested with each unfolding life. It cannot be otherwise. It follows, then, that every descendant of Adam and Eve will enter the world with the same kind of life—i.e., sinful, created, human life. The words of the Apostle Paul in Romans 5:12 are fully in accord with this inflexible law of heredity: “Through one man sin entered into the world, and death by sin; and so death passed upon all men for that all sinned.”

We must remember that we have found sin to be far more than an act, and we have seen the relation between sin and death; therefore the law of heredity and the “law of sin and death” run parallel throughout the world of human beings.

Before proceeding to another subject the teacher will do well to review what has already been presented in reference to sin. Have the pupils copy or commit to memory the following summary:

Sin is an attitude of wilful, deliberate resistance to the authority of God. The manifestations of this attitude are sins.
Sin originated with Satan ages before man was created. The immediate results of Satan’s sin were,
  1. Banishment forever from the Presence of God.
  2. Loss of dominion.
  3. Bondage to fear.

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In reference to the last clause, explain that the awful words of judgment uttered by God to the first sinner cannot be forgotten by him. Satan remembers them well and he fears exceedingly; yet he is ever seeking to prevent the complete execution of the sentence of doom.

The result of Satan’s sin in connection with the earthly sphere over which he had been given dominion, was a disordered, chaotic earth.
Satan tempted Adam and Eve to sin.
The immediate results of their sin were,
  1. Death, i.e., separation from God—unresponsiveness to Him.
  2. Loss of dominion.
  3. Bondage to Satan.
The result of man’s sin in connection with the earthly creation over which God had given him dominion, is a disordered, suffering, dying condition in the human, animal and vegetable planes of life. (See Rom. 8:22.)
It will not be necessary at this time to enlarge upon the results of sin in connection with atmospheric and topographical changes, but we are justified in saying that sin has so changed and disfigured the earthly creation that we see its traces wherever we look. Not only in every human being, but in every member of the animal creation and in every bit of vegetation—we are forced to realize the results of man’s sin. The wonder is that with “earth’s king gone astray,” the earth has not again become “waste and wild.” But God has sustained because He had a purpose concerning the human race and a plan to be worked out in this sin-cursed world.

Let us now consider this great Eternal Purpose for the human race more in detail. Ask the class to read Romans 8:29-30 and Ephesians 1:3-5.

Peculiar Blending of Figures

As we carefully ponder these words we find that two figures are employed: the architectural and the parental, and they are peculiarly blended. The word “predestinate” means “to mark out.” Just as an architect conceives in his mind a wonderful group of buildings, and proceeds to draw a plan of the same—a plan showing each detail in its relation to the whole and to the various portions—so God, the Great Architect, has outlined in His Written Word, His wondrous, glorious conception of a “city” composed of many buildings, each one of which is a glorified human being— “the city which hath foundation, whose Architect and Builder is God” (Heb. 11:10), and which is for His (not man’s) dwelling place. This city is beautifully described in the Revelation, and while we must remember that the Holy Spirit is employing a figure of speech in all of these passages, yet we must discern the blessed truth that the figure is seeking to reveal.

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Now let us look at the other figure, the parental, and the peculiar blending of this with the architectural figure that we have just considered. In Ephesians 1:5 we see that the individual buildings in this city are called “sons” and we are shown that the ultimate purpose of God is this—that the human beings whom He has created shall partake of His Life which He has stored for them in the Eternal Son, and that this Life shall so transform them that eventually they will be conformed to His Image. Hebrews 2:10 points to this consummation.

God’s Eternal Purpose for human beings is Sonship through the Eternal Son, and that these glorified individuals collectively will form a community which is spoken of as a “city.”

We see then, that God’s Eternal Purpose for human beings is Sonship through the Eternal Son, and that these glorified individuals collectively will form a community which is spoken of as a “city” (see Rev. 21:2-3, 22-23) for His indwelling; or will constitute a “vast circle of brothers” in the Father’s Home.

The Greatest Problem in the Universe

We now stand face to face with the greatest problem in the universe: How can human beings dead to God and “dead in trespasses and sins” become children of God and eventually “sons brought to glory”? Biologically, it is an impossibility; for we know that life on each plane can only reproduce

How can human beings dead to God and “dead in trespasses and sins” become children of God and eventually “sons brought to glory”?

itself; it cannot generate life on a higher plane. Man cannot attain to the Life of God by any self-effort. Science agrees perfectly with the Bible in declaring, “that which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (John 3:6). Life on the various planes must forever remain distinct, apart; therefore, so far as any effort of man is concerned, the entire human race must forever remain upon the plane of sinful life. “All have sinned,” therefore all have “come short of the glory of God” (Rom. 3:23).

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God is an absolutely holy Being. He cannot tolerate sin. He cannot excuse it. We could not worship a God who would treat sin lightly. Impress upon the class the awfulness of sin but in such a manner as to enable them to perceive that there is a law of sin which, like any natural law is followed by inevitable results. (See Rom. 8:2, last phrase.) Do not permit them to indulge in the weak, illogical reasoning of many persons who say that “God is too loving to punish sinners.” Is it lack of love in God that permits a person to fall when he has thrown himself over the edge of a precipice? No, the force of gravity is irresistible. Is it unloving in God when the hand that has deliberately been held in the flame is burned? No, we are familiar with the working of natural laws and we recognize their inflexibility.

Lead the class to see that God’s punishment of sin is not arbitrary—rather that it is the inevitable result of an inflexible law, an illustration of cause and effect. Much harm has been done in representing God as angrily punishing the sinner in an arbitrary manner, instead of presenting Him as the Holy, loving God grieving over sinful human beings who are experiencing the fatal results of the working of the absolute, inflexible “law of sin and death” in their lives. The everlasting separation of sinners from God must be the logical result of sin.

God’s holiness and man’s sinfulness can never coalesce.

God’s holiness and man’s sinfulness can never coalesce. God can never be anything else than holy; man can never be anything else than sinful, in his natural condition.

We see, then, that the claims of God’s holiness would necessitate the removal of sinners from His immediate presence and would render impossible any fellowship or relationship between them.

But not only is God a holy Being; He is a loving Being also. “God is Love” (1 John 4:8). The claims of His Love as well as the claims of His Holiness must be considered. God’s Love yearns over the race of sinners. He loves them with His own Uncreated Love which can never change. He longs to clasp them in His arms and call them sons.

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Here are distinctly opposing claims. God’s holiness must say to sinners “depart from Me”; God’s Love

God’s holiness must say to sinners “depart from Me”; God’s Love must open His arms to receive them. How are these opposing claims to be reconciled? Only in a judicial manner.

must open His arms to receive them. How are these opposing claims to be reconciled? Only in a judicial manner, i.e., in the form of legal justice. To illustrate: Two men have opposing claims, therefore they resort to the court of justice. Each tells his story while the judge patiently listens; then he renders his judgment which is the official declaration concerning the truth of the statements submitted to him for consideration, based upon the laws of the state.

Let us bear in mind that the word judgment in the Scriptures is used in this vindicatory sense, rather than in the vindictive.

The claims of God’s love are just, and His love has the right to effect any possible change in the status of sinful human beings that will cause them to satisfy His heart; but this change of status must also uphold and satisfy His holiness.

It is a “setting right.” With this explanation in mind, let us consider what the judgment in connection with the opposing claims of God’s holiness and His love will be. It may be stated as follows: The claims of God’s love are just, and His love has the right to effect any possible change in the status of sinful human beings that will cause them to satisfy His heart; but this change of status must also uphold and satisfy His holiness.

Let us now consider what this change of status would involve.

  1. It would necessitate a new life-principle, nature, heredity
  2. The operation of a higher law than the “law of sin and death” must be realized
  3. Deliverance from the sphere and control of Satan must be effected.

We also perceive that this change of status must be accomplished in such a manner that God’s holiness would be magnified and His moral rule vindicated throughout the universe.

But not only must the sin question of the human race be settled judicially, it must be settled decisively, i.e., in one decisive act. And it must be settled effectually. In other words, the “setting right” must not omit a single detail of this great problem.

We are now ready to ask, What must the nature of the single decisive act whereby such changes as those we have been considering may be effectually accomplished? The answer may be concisely stated in the following sentence: It must be a manifestation of suffering upon the part of God, commensurate with the result of man’s sin. As we carefully examine this sentence we see that in no other way can the unchanging Love and Holiness of God be reconciled; and in no other way can each be fittingly expressed. This manifestation of suffering Love and absolute Holiness is also the only way whereby sinful man may become a child of God.

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Perhaps the following illustration may help the class to more fully perceive this point. A man has a friend whom he truly loves. He meets him frequently and enjoys his society. He looks forward to many years of friendly intercourse; but one day he is shocked to find that his friend is guilty of embezzlement upon a large scale and has lost all in wild speculation. His fine sense of honesty recoils from further intimacy with the man, but his love suffers keenly over such a break in friendship. He pities the man while he despises his sin. How can these opposite emotions be reconciled? Only by an act which will give expression to each. Consequently he calls upon his friend, finds out the extent of his wrongdoing, disposes of his own property and with the proceeds makes good the losses of the innocent victims of his friend’s dishonesty. We see that the love of the man and his sense of honesty have found expression in this sacrificial act; and, if in addition to this, the heart of his friend is touched and he is truly repentant, then this self-imposed act of the man is a faint picture of the Redeeming grace extended to the sinner.

We now need to consider this expression of God’s Love and Holiness more in detail. It is obvious that it must be in such form as

The Eternal Son—the manifested God—laid aside His independent Divine Power and much of His glory, but NOT His Divine nature, and clothed Himself with humanity as with a garment.

would enable sinful man to perceive its meaning. Therefore God must clothe Himself with humanity, that humanity might understand God’s heart. We can readily see, however, that not all of God could be covered with humanity’s form. God is Infinite and the created universe could not confine Him. But the Eternal Son—the manifested God—laid aside His independent Divine Power and much of His glory, but NOT His Divine nature, and clothed Himself with humanity as with a garment.

A Unique Personality — The God-Man

We find this fact plainly stated in John 1:14, also in Philippians 2:5-7. This uniting of two planes of life in one personality would present to the world a unique Being—”The God-Man.”

At this point the teacher should call attention to the first word in the Bible in reference to this unique personality. Have the class read Genesis 3:14-15. Explain that the Lord God is pronouncing a curse upon the literal serpent in verse 14. This reptile had been the tool of Satan and was to experience changed conditions; its degradation doubtless being intended by God to serve as an object lesson to the end of time. Other animals are to return to their original condition in the glorious Millennial Age, but the serpent will continue to glide on its sinuous way in the dust, although its venom will have been removed. (See Isa. 65:25; 11:6-8.)

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In verse 15 the Lord God is speaking to the being who had used the serpent as his mouthpiece. This being we have already found to be Satan who had tempted Adam and Eve to sin. Notice very carefully the words that are uttered, for this verse contains the germ of all Redemptive revelation: “Enmity will I put between thee and the woman, and between thy seed and her seed; He shall crush thy head but thou shall crush his heel” (Rotherham translation). As we read and re-read, we perceive that the personal pronoun “He” is the emphatic word. Evidently a unique, strong personality is indicated. This personality is said to be the “seed of the woman,” an unusual expression considered biologically; for when natural generation is mentioned, the expression “seed of man” is used. The fact that no human father is indicated and that this seed is to “crush” the head of Satan, would argue that He was to be a super-man. We see also that the crushing of the head of Satan would be to his ambitious power and rule what the crushing of the head of a little serpent would be—a death blow. And we see also that the crushing of the heel of the strong one, in the act of crushing the head of the serpent, would mean that all of the venomous power of the serpent would be directed against the heel, causing untold suffering.

Let us now see if we can find other passages corroborating this peculiar expression, “the seed of the woman.”

It implies the uniting of two planes of life: the Uncreated Life of God and the created life of humanity.

In Isaiah 7:14 we read these words: “Behold a (the in the original) virgin shall conceive, and bear a son, and shall call his name Immanuel.” This name is very suggestive. It implies the uniting of two planes of life: the Uncreated Life of God and the created life of humanity. The word Immanuel means “God with us.” The us refers to humanity, and the force of the expression is God in humanity.

In Isaiah 9:6 we find “us” again used. “Unto us (i.e., humanity) a child is born”; but notice carefully the next phrase—”A son is given,” not born; implying that His origin is above the plane of humanity. And notice the name given Him: “The Wonderful Counselor, The Mighty God, The Everlasting Father, The Prince of Peace.” Could any child of human origin bear such a name?

In Micah 5:2 we find where this God-Man is to be born. In reading this passage call attention to the last phrase: “Whose goings forth have been from of old, from everlasting,” and compare with the last phrase of Psalm 90:2.

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Now let us turn to Matthew 1:18-25 where we find the birth of Immanuel, in Bethlehem, recorded. Also read the beautiful account of His birth as recorded by Luke, the physician. (See Luke 2:1-20.) No wonder that the angels shouted for joy, for God had clothed Himself with humanity, that He might redeem a sinful human race.

FIG. 5

A fourth cardboard symbol should now be shown. This is of uniform size with those already used and contains a large gilt star placed over three circles like those on card 3. A metal fastener is attached to the star and is inserted in the card. Above the star should be placed the words The God-Man. Underneath the star in smaller letters may be printed, “The Last Adam.” (See Fig. 5.) Explain the latter expression by calling attention to 1 Corinthians 15:45, 47; also link this expression with His human name Jesus, meaning Savior. (See Matt. 1:21.) Point to the white circles as symbolizing His humanity, and make clear to the class that He really partook of our human nature. Have Hebrews 2:14-18 read, also Hebrews 4:14-15. Dwell upon the fact that He needed food for the sustenance of His human body and sleep for its refreshment. Call attention to various passages in the Gospels that prove these facts. Point to the star as symbolizing His Deity. Draw out from the class the proofs of His Deity as found in the Gospels. Let those passages be read which mention His forgiving sins and receiving worship; but be careful not to include those acts of His which were performed as man, exercising faith in God and in utter dependence upon Him; such as fasting in the wilderness, walking upon the water, and passing through the angry mob in Nazareth. These, and other of His recorded acts, also prove the exercise of that dominion originally given to man which the first Adam forfeited through sin, but which the Last Adam completely manifested. Also have those passages read which emphasize His dependence upon God, His Father; e.g., John 6:38; 7:16, 28-29; 8:28-29, 38, 49-50; 5:30.

It will be very helpful if the contrast between the temptation scene in the Garden of Eden and that in the wilderness is shown. A whole lesson might well be devoted to this. Notice that the Last Adam has the

Where our first parents questioned and disobeyed God’s Word, the Last Adam reiterated, “It is written,” and remained firm in obedience and humble in dependence.

same tempter that overcame the First Adam. The same masterful mind that carefully planned the temptation in the beautiful garden has prepared his snare to entrap and overcome the Last Adam in the wilderness; but notice that where our first parents questioned and disobeyed God’s Word, the Last Adam reiterated, “It is written,” and remained firm in obedience and humble in dependence. The First Adam lost his God-given dominion when he sinned, and became the slave of Satan. The Last Adam exercised dominion and went up from the wilderness a king.

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Right here explain to the class the meaning of dominion as used in this connection, for the subject is little understood. True dominion has for its object the highest welfare of those dominated, and has power to effect the realization of the same, choosing to do this at any cost to self. Dominion is the exact opposite of domineering, which has for its object the realization of selfish ambition at the expense of those controlled.

God created man to be the ruler of the earth; he was to be the representative of God and a king here below. All things were to be subject to him. The idea of kingship is that it is not an authority entrusted to man by man. It does not come from below. It is a power and sovereignty given by the supreme Lord of heaven and earth. (Adolph Saphir)
Call attention to the fact that Satan forfeited his dominion when he sinned, and that he entered upon his domineering career, not as a king over his subjects, but rather as a master over his slaves.

Even an archangel is but a vassal, not an independent king, and if he does not rule aright the kingdom which has been entrusted to him, it will be given to another. (Pastor Stockmayer)

It will now readily be seen that the humanity of the God-Man is sinless, dependent and victorious; therefore He is ready to execute that Plan for the Redemption of the human race

The humanity of the God-Man is sinless, dependent and victorious; therefore He is ready to execute that Plan for the Redemption of the human race which was in the mind of God even before He created the universe.

which was in the mind of God even before He created the universe. In proof of this statement we have but to remember the omniscience of God. With God it is always present tense. He has no past, no future. He saw the result of man’s sin before He created him and assumed the responsibility incurred in creating a being with the power of choice. He discharged that responsibility by providing a way whereby man might use his power of choice in such a manner that he could be freed from sin and become His glorified son. Thus God’s Plan of Redemption antedates the sin of man that made it necessary.

What the Redeemer Must Do

Let us now carefully note what the Redeemer must do in executing this Plan. First: He must become identified with the human race in its sinfulness. This means a deeper humbling. We see this indicated in Philippians 2:8. In the previous verse we read, “He emptied Himself” to be “made in the likeness of man”; but now we read, “being found in fashion as a man He humbled Himself, and became obedient unto death, even the death of the Cross.”

Second: Identified with sinners, He must vicariously and representatively come under the operation of the law of sin and death in a substitutionary manner, that He might experience the full penalty for sin—i.e., death, or separation from God.

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Third: Having representatively and substitutionally experienced the penalty, He must representatively manifest the working of a higher law, even the law of the Spirit of Life—the Life of God.

Fourth: As the glorified God-Man, He must become the Head of a new order of redeemed human beings, who should share His Life and eventually become conformed to His Image and be found in His Likeness.

All this, the God-Man—Jesus Christ—was ready to do; for He had said, “Lo, I come to do thy will, O God.”