The Theology of the Epistles

This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1920 Excerpt: ...of humanity, conceived by Paul as the living organism of 'sinful flesh, ' 6 in order to redeem it. His death was a judgment upon the flesh, i.e. upon sinful human nature with which He had identified Himself, and which He represented as the Second Adam.7 Those who become one with Him through faith are included in that judgment. But in the death which was sin's condemnation He passed out of all relation to sin.8 The resurrection was the triumphant proof that He had got beyond the reach of its dominion. So all who have been united with Him are sharers in His crucifixion and His resurrection.1 Their old nature was crucified along with Him. They now live in Him to God.2 This new life into which they have passed is the life of the Spirit.3 i Gal. iii. 13. s Rom. vi. 7. - Rom. x. 4. - 2 Cor. v. 21. Eph. i. 6. Rom. viii. 3. '1 Cor. xv. 22, 45; Rom. v. 12-19. - Rom. vi. 10. These closely related interpretations of the death of Christ are perhaps the nearest approach on Paul's part to a theoretical construction. It is easy to see how the ideas of atonement and sacrifice may be found in them, although they are not definitely expressed. In the first instance, Christ is represented as giving Himself up willingly to endure that which men merited because of their disobedience. He atones for their sins. 'As through the disobedience of the one man Adam the many were constituted sinners, so also through the obedience of the one the many shall be constituted righteous.' 4 Through Him they receive reconciliation with God. In the second there are similar implications. Christ's voluntary death means the doom of sin, that sin which hindered men from entering upon the right relation to God. So He removes all barriers and enables them to come into fellowship with the ...