The second leading subject in Christian Standing and Condition is – Headship of Race, and this which principally occupies the latter half of the tract, is thus presented
It is a condition of saints that they are in Christ and Christ in them. And this is made the more apparent when we remember that, “in Christ,” is used in contrast to being in Adam, the two heads of races under which those belonging to each are ranged” (p. 18).
Being in Christ and our being joined to Him, members of His body, are shown to be distinct by the use of the term “Christ’s” when speaking of the former, and “the Christ” when speaking of the latter (p. 15).
Is not the truth of being in Christ sometimes, if not often, confounded with another truth – the being united to Christ as members of His body? (p. 30).
We could not be in Christ without being there (in the heavenlies), for He is there. But, as members of His body, we are viewed now as being on earth, not in heaven, though united to the Head who is in heaven (p.16).
It will be seen, that if the teaching of the tract, on the subject of our standing, lowers us to the level of the millennial position, Mr. Stuart’s treatment of what he describes as our condition in Christ has just the same effect. He knows nothing, as his statements tell us, of our being in Christ beyond Headship of race, for to this he limits the expression “in Christ,” and he will not admit that it has any application to Christ’s Headship of His body, the church.
I believe “in Christ” always speaks of race and Headship of race, never of the body (Extract of letter from C. E. S. to D. S.)
The consequence of this is that we have no present title or place in the heavenlies at all, for Headship of race could never put us there, and the disastrous effect of this view is clearly discernible, throughout the whole of the pamphlet.
According to the result of Mr. Stuart’s teaching, we have now neither heavenly standing, nor heavenly position of any kind.
Headship of race which is unfolded in Rom. 5, is the widest and most general term used in scripture, denoting connection, either with Adam or with Christ. It involves the unity of the human family, the members of which are of the same sort or kind, for “God hath made of one blood all nations of men to dwell on the face of the whole earth.”
Adam is thus presented as “the figure of him that was to come,” affecting the condition of those connected with him by an act exclusively his own, and hence becoming a fountain of death and ruin to his race (Rom. 5:12-1412Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 13(For until the law sin was in the world: but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. (Romans 5:12‑14)). Christ also, by His “one act of righteousness,” is the author of life and righteousness to the many who come under Him as Head. It is descent or derivation that is in question, and the Head stands as the responsible representative of the race. “By one man” is used in contrast with the individual acts of each.
This headship involves sin and death on the one hand, or grace reigning through righteousness and life on the other the same position, in these respects, but not necessarily the same external condition; and more extensive effects follow which appear to go beyond, in their aspect or results, the race ranked under the Head (Rom. 5:17, 18). “He shall see his seed,” and “He shall see the travail of his soul,” is said of Christ in the millennium, but the millennial saints are not in the same glory with Christ. A man may sit in the House of Commons, but his children do not sit there with him, nor in him either, nor do those whom he represents in parliament nor can a man be said, at least after he is born, to be in any sense in his father, though he has derived natural life from him. Hence the preposition in [¦<] is never used, nor with [FL<] in Rom. 5, but always through [*4"]. In Rom. 6 we have association with Christ, starting with being identified with Him in His death and burial (Rom. 6:4-84Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: 6Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. 7For he that is dead is freed from sin. 8Now if we be dead with Christ, we believe that we shall also live with him: (Romans 6:4‑8)) and in life “alive unto God in Christ Jesus risen” (Rom. 6:11, 2311Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. (Romans 6:11)
23For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. (Romans 6:23)) which puts us on wholly other ground, and that which is distinctively Christian. The only passage which appears at first sight an exception to this, namely, 1 Cor. 15:2222For as in Adam all die, even so in Christ shall all be made alive. (1 Corinthians 15:22), “As in Adam all die, so in Christ shall all be made alive” – is not really so. For the preposition [¦<] is constantly used for by.
“By [¦<] whom also he made the worlds.” “By [¦<] him all things consist,” or to give Mr. Stuart’s own translation of the word in another place, “The phrase means by, or in virtue of, the one . . . and by, or in virtue of the other.”
Indeed, it appears to include the resurrection of the wicked also by the power of Christ, for in the preceding verse we have, “Since by man came death, by man came also the resurrection of the dead,” {1 Cor. 15:2121For since by man came death, by man came also the resurrection of the dead. (1 Corinthians 15:21)} that is, of dead persons; not the resurrection from among the dead, which is the way in which the resurrection of saints is invariably spoken of. The construction of the sentence also supports this thought; it is not all in Adam die and all in Christ shall be made alive, but “as in Adam all die, even so in Christ shall all be made alive”; and the context shows the power of Christ running on in its display to the final overthrow of death, in the raising of the wicked out of it. (Compare vs. 25 26, and Rev. 20:1313And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. (Revelation 20:13)). This would give the passage a range far beyond headship of race, extending the rights of Christ over all, and even death itself and the grave, by virtue of His having submitted to them as man, for the glory of God.
But if being in Christ involves our receiving the Holy Ghost, as Mr. Stuart says, that of itself shows that headship of race is a totally different thing, for the presence of the Holy Ghost is a glorious result of Christ’s being on high, and of His own title as ascended there, whilst the connection of headship of race is through representation or impartation of life, and there is not an allusion to the special presence of the Holy Ghost to be found in connection with it. It is the Holy Ghost who brings us into all the special privileges belonging to this dispensation, for “he that is joined to the Lord is one spirit” {1 Cor. 6:1717But he that is joined unto the Lord is one spirit. (1 Corinthians 6:17)}.
Headship of race indeed includes all who are saved Jews and Gentiles in the millennium, who certainly are “not in Christ” – or the national distinctions, any more than those of male and female, or any other differences in the flesh could not exist. “As many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek there is neither bond nor free, there is neither m ale nor female: for ye are all one in Christ Jesus” (Gal. 3:27 28). “Where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond nor free, but Christ is all, and in all” (Col. 3:1111Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. (Colossians 3:11); contrast Ezek. 44:99Thus saith the Lord God; No stranger, uncircumcised in heart, nor uncircumcised in flesh, shall enter into my sanctuary, of any stranger that is among the children of Israel. (Ezekiel 44:9) Zech. 8:2323Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you. (Zechariah 8:23)). Nowhere do we find such a term {i.e., in Christ} used with reference to millennial saints, for the seed of Israel will regain their ancient preeminence above the Gentiles, as the prophets and the Psalms everywhere tell us.
But the serious nature of this statement that we are in Christ only as Head of the race, becomes apparent when we remember, that if true, it would put all the millennial saints into heavenly glory as well as ourselves, whilst we shall be reigning over them, and they the subjects governed; we, in glorified bodies, with Christ and like Christ, they earthly and suited to the earth in its new condition of blessing, as reigned over by Christ and His saints.
What confusion does the human mind introduce into scripture by the special pretension to accuracy of thought and in seeking to make scripture bend to a scheme of its own instead of bowing to its teaching in the sense of its own incompetency.