" By one man sin entered into the world, and death by sin." (Rom. 5:12.)
Before examining God's ways further with " a chosen vessel," it will be profitable to examine the testimonies of the word as to the " new man," God's " new creation," in Christ Jesus, which is thus being delevoped in the vessel of mercy.
The terms " old man " and " new man " are very definitely used in Scripture. I judge that neither term can be used of an individual as such. That is, an individual could not say, " am the old man; " nor, " I am the new." The terms are generic and comprehensive, embracing—the first—all that we were "in Adam; " and the second—all that believers are "in Christ." Nor do I find that Scripture will allow us to say that we have the '" old man " in us—while it teaches most fully that we have " the flesh " in us to the end; if it works, we read " with the flesh (we serve) the law of sin." (Rom. 7:25.) These terms will come out more, fully, as we proceed with the examination of the truths now before us.
One great and important question here arises, reverting to the condition of man as first created of God. That is, the solemn question of the entrance of moral evil into this world. How frequently is such mooted by the skeptic; and as frequently found without reply, in the mind even of the believer in Christ! The question is, Why did God permit the entrance of sin? Why leave it a possibility? And in this is embraced the entrance of death by sin.
How immensely important to possess clearly an answer to this stupendous question; one that will leave the infidel without excuse, and, at the same time, settle firmly in divine truth the minds of those who believe. I do not here go further than its entrance into this present world on which we live. For we know from Scripture that sin had already entered the universe, possibly through Satan's rebellious fall, once an " anointed cherub." (Ezek. 28.) Nor do I comprehend the fall of the angels that had sinned, and who are reserved in Tartarus (2 Pet. 2:4), until the judgment of the great day. I confine the question to the entrance of sin into this world; and that of death—its consequence—having passed upon man—the race of Adam alone. Death may have been, and was possibly, there—even in this world, in its previous periods of change, during the ages and cycles which had passed prior to its having been shaped by God's hand, in the six day's work, into an abode for man.
I accept what is now pretty well known by the student of the word„that in the term which opens the book of Genesis-" In the beginning," as well as in the next clause of the verse, God has left it open for the possibility of millions of years to have elapsed since that " beginning " was, when God created the heavens and the earth; and thus time sufficient was allowed, to form the strata of the earth, as it is now found, before the work of the six days was accomplished, in the varied ages which had passed, and through the many catastrophes which had possibly taken place. For we read in the next clause of the verse, that the earth (not the heavens), was without form and waste ( tohu), having probably fallen into chaos. God had not created it in this state, as Isaiah testifies, (Isa. 45:18.) " He created it not waste" -the same Hebrew word as used in Genesis 1.
We are aware that there are traces of death to be found in the fossils and petrifications of extinct animals, of species now unknown, in the strata formed by the ages gone by. This is admitted most fully; but it does not interfere with our present question in any wise.
I take, therefore, the statement of Romans 5:13, as the basis of the great question now before us: " Wherefore, as by one man sin entered the world, and death by sin; and so death passed upon all men, for that all have sinned." The first part of this important passage confines the entrance of sin to this world; and the second limits the passing of death, as a consequence of sin on man; without noticing, in the former case, the possible entrance of sin into other spheres; and, in the latter, the fact of death passing upon other than the human family.
Let us now turn to Genesis 1., 2., where we have the account of the creation of man," And Elohim saith, we will make man (Adam) in our image, after our likeness, and they shall have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over every reptile, that is creeping on the earth. So Elohim created the man (Adam) in his own image, in the image of Elohim created he him; male and female, created he them (literal translation).
There are two distinct words used here by God, very different in there signification; they are " image " and " likeness." The accuracy with which this usage is maintained throughout the word of God, is amongst the wonders of its perfections.
The word " image " is sometimes, in human language, used to signify the likeness in one for another; as one would say, ' such an one is the very image of his father '—meaning that he is an exact likeness; but this is not the way it is used in general, in Scripture. There it is used, rather in speaking of that which is set to represent another, without having any reference to its being like or unlike, in features, or otherwise, to the person represented. As we read of Christ being " the image of the invisible God" (Col. 1:15); and man being " the image and glory of God " (1 Cor. 11:7), etc.: the word image being here used, as fully representing another, as the image of Jupiter, of Cesar, etc. Now "likeness " is different from this: its meaning is simple and readily understood, as describing a person being like another, that is, having the same traits of character and features, etc.
The man was created then in both these ways. He was set as the great center of an immense system, fully to represent God, as His image. The dominion of the vast system was his. All created things were under him. All intelligences, his wife included, were to look up to him as God's representative in that sphere. God alone was over him; all else being subject to man. But he was also in the likeness of God. He was pure as his Creator made him, he was " very good;" he was sinless too, absolutely without evil: he was from God, to be for God, and thus like Him, and 'fit, therefore, to be His image—to represent Him; and to be the center to which all should look up; and with an intelligent will; his choice also was free.
But again we ask, Why did God leave moral evil a possibility? Or, in other words, why permit the entrance of sin? Could He not have created a being, which could not fall? one who could only do what was good and right?
The answer is plain. Because, if He would create a glorious creature—man, after His own image, and in His likeness, free to choose either good or evil, and not a creature governed by a mere chain of instinct, as the birds and beasts around him He must leave the entrance to him of evil, a possibility, though not a necessity. If man, as God created him, could not choose evil, then he had no choice at all: and he would be no more virtuous in doing good, than the mere animal which follows the instincts of its nature. And because, in such a case, he must do good, he would be no more virtuous in doing so than they.
Either God must refrain-we write the words with reverence—from creating such a being, of this high and glorious order of existence, with a free choice and will; or He must leave the question of evil a possibility to him. Alas, for the result! of which a fallen race speaks with such terrible reality. He chose the evil and refused the good; and the moment he exercised his choice he became a sinner. Fallen Adam begets a son in his own likeness after his image (Gen. v. 3), while unfallen Adam had been created " in the likeness of God " (Gen. v. I).
Observe, in all this there was no thought of man being holy: nor could it have been said as afterward of the " new man," that he of Him, was "created in righteousness and holiness of truth" (Eph. 4:24). God is holy-absolutely so. But holiness is relative, inasmuch as it supposes evil to exist, and implies absolute separation from it. This could not be said of man, as God created Him.
He was pure, and perfectly good, but evil was not for him in existence, until he chose evil, when presented in the form of a temptation, and thus he threw aside the authority and will of God, who had given it to him. So of righteousness, which also presupposes the existence of evil.
How everything in the sinner now depends on his will, in having to do with God; his salvation and all, depend upon the surrender of his will to Him. " Ye will not come unto me, that ye might have life" (John 5:40). And " Whosoever will, let him take the water of life freely" (Rev. 22:17).
Now Christ is said to be the " image of the invisible God " (Col. 1:15); the " image of God " Himself (2 Cor. 4:4). This is because He fully represents God; but He is never said to be in His " likeness; " simply because He is God Himself, therefore not merely like Him. But it is said that He came in the " likeness of sinful flesh," and rightly so; because He was not sinful flesh at all. See Romans 8:3.
He, too, had His own perfect will; and while tested to the uttermost in life and in death, it was always subject to God's. " My meat, is to do the will of him that sent me, and to finish his work" (John 4:34).
This obedience and subjection found its perfection fully in death. He "became obedient unto death, even the death of the cross." (Phil. 2:8.) Mark, He was not subject to death, as the first man, through his sin. With him it was the penalty of disobedience, and the ending, by God's sentence, in death, of will in him to the uttermost. But it was there that the perfection of Christ's surrender of a perfect will in obedience, shone out most fully. Or rather, may we not say? the perfect blending of a perfect will in Him with that of God, in obedience unto death itself.
(Continued from page 80.)
( To be continued, D. V.)