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BEREAN STUDIES ON THE ATONEMENT

THE TEXT-BOOK USED FOR THIS COURSE IS SCRIPTURE STUDIES, SERIES (V)*

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*Five years ago DAWN-STUDIES, VOL. V., was reset, and unfortunately the type was not exactly same size as before; and hence page for page differs. The references given in these Berean Studies apply to the present edition, a copy of which postpaid will cost you but 30c. But keep your old edition, for unfortunately the new Bible Helps refer to its pages.

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Man for Whom Atonement Was Made

MAY 1

(1) Had the payment of the Ransom by our Lord any bearing upon his office as Mediator of the New Covenant? P. 455.

(2) Did our Lord by this redemptive work seal the New Covenant, or did he merely become the “surety” (Heb. 7:22) of the New Covenant, and has he left the sealing of it to be accomplished at the end of this Gospel Age after his faithful shall have drunk with him his cup, the blood of the New Covenant—sharing in his sacrifice and “filling up that which is behind of his afflictions”?

(3) When did Christ become the Mediator of the New Covenant? when that Covenant was promised (Jeremiah 31:31), or when he was promised that he would be its Mediator or servant? Cite Malachi 3:1.

(4) Does the fact that he is the appointed Mediator of the New Covenant imply that he has already done all the work pertaining to the New Covenant or any of the work pertaining to it?

(5) When St. Peter tells of the Times of Restitution of all things that will be brought in at the Second Coming of Christ, he also tells of a Great Prophet, greater than Moses, the antitype of Moses, who shall be “raised up from amongst his brethren.” Are we to understand that this great Prophet is the Messiah as a whole, Jesus the Head and the Church his Body, and that the raising up process has been in progress throughout this Gospel Age, and that this antitypical Moses is to be the Mediator of the New [Law] Covenant, as Moses was the Mediator of the Old Law Covenant?

(6) By Divine arrangement this great Mediator sacrifices his earthly rights that he may have the privilege of giving them as his legacy, or testament, or will to Israel as its New [Law] Covenant. When will he thus seal or ratify the New Covenant? The Apostle says that no will is valid until after the death of the testator. Should we understand this to mean that not until the entire Body of Christ has tasted death would it be possible for the New Covenant to be sealed and made operative toward the natural seed of Abraham?

MAY 8

(7) If the earthly blessings surrendered by Christ and the Church are to be given to Israel and to the world through Israel, under the terms of Restitution during the Millennium, when should we expect that New Covenant to begin to be operative, and should we expect its manifestation to be actual Restitution in some form? P. 456, 457.

(8) How completely will the world recognize The Christ, the Mediator, during the Millennium? Will he be the all-responsible Head of the world or will mankind approach the Father through the name and merit of the Mediator? P. 458.

(9) Some, ignoring the force of the word Ransom, if not, indeed, denying it, are in the habit of speaking of receiving pardon for their sins. What shall we say as to the Scripturalness of this? Explain the difference between the two words, pardon and forgiveness, and show why one is right and the other is wrong in this connection. P. 459.

(10) Even if we should admit that the word pardon might be used in such a way as not to ignore the Ransom feature of the Divine testimony, is it wisest and best to use these words indiscriminately and synonymously to the confusion of some?

(11) While it is true that the effect of the Divine arrangement towards mankind is practically the same as though we were pardoned, may we not conclude that our Creator had some good purpose in explaining to us the philosophy of the message by which he could be “just and yet be the Justifier” of sinners? Give a short statement of the philosophy of the matter from this standpoint. P. 460, 461.

(12) Some have proclaimed that they do not see the Justice of God in compelling our Lord Jesus to be man’s Redeemer. Do any Scriptures put the matter in this light? If not, how shall we view it? P. 462.

(13) We have seen that Jehovah cannot forgive sin in the true sense of the word pardon—without consideration and without the satisfaction of Justice. We now inquire, Is it possible for our Lord Jesus, or for the disciples, or for us to pardon the transgressions of others? If so, how and why? Explain the difference between the rules which govern us and those which control the Almighty’s course of action. P. 462, 463, 464.

MAY 15

(14) Since death is the wage of sin, what shall we say to the suggestion of some that every man pays his own death penalty when he dies? Explain the matter thoroughly. P. 464, par. 2.

(15) Why is the Adamic death spoken of as a complete and not spoken of as an everlasting destruction? P. 464, 465.

(16) In what way does universalism deny the Ransom? P. 466, 467.

(17) Why did God not make us in such condition that we could not sin? P. 467, par. 2.

(18) What kind of worship does God desire? And does his plan contemplate his rejection of any other worship? P. 467, par. 2.

(19) How will a permission of choice eventually operate for the best interests of all concerned? P. 468.

(20) What kind of salvation has God tendered to the race? Are there terms connected with it and what are they? P. 468, par. 3.

MAY 22

(21) Was the original trial of father Adam a favorable one, just one, and will the new trial secured for him and his race through our Saviour’s death be any the less just or fair or favorable? P. 468, par. 4.

(22) Why did Christ die to save us from the curse? P. 469, par. 1,2.

(23) Explain the Scripture, “God will have all men to be saved,” and the other Scripture, “So all Israel shall be saved.” Are either of these salvations eternal? Give a full statement of what each implies. P. 469, par. 3.

(24) Why does God will that our race shall be saved from the blindness of ignorance and superstition which came through the great Adversary’s machinations and human weaknesses? P. 469, last par.

(25) Since we read that Christ died, “The just for the unjust, that he might bring us to God,” should we understand this to mean that Justice is obligated to recover man from all that was lost in Adam? Give the reasons for the answer. P. 470.

(26) Does Justice have anything to do with mankind’s restoration, except as the Redeemer makes application of his merit—now as Advocate for the Church and during the Millennium as Mediator for the world. P. 471.

MAY 29

(27) What force is there in the expression that “there is no name given in heaven or amongst men whereby we must be saved” except the name of Jesus? Show how this is so and why this is so, connecting the same with the Divine Plan of Salvation in its world-wide application. P. 472, par. 2.

(28) If all the world’s affairs will be in the hands of the Mediator of the New Covenant, what shall we understand to be his mind, his will, his good pleasure, respecting those for whom he will make mediation. P. 473.

(29) Will God accept any lesser standard than perfection as the terms of eternal life through the Mediator? P. 474.

(30) How will that item of our Lord’s prayer be fulfilled which speaks of God’s will being done in earth as in heaven? P. 475, par. 1.

(31) Will the Restitution from sin and death conditions be effected instantaneously? If not, why not? P. 475, par. 2.

(32) Give six reasons why a gradual process of Restitution, such as the Scriptures imply will be granted to man, will be more to their advantage than instantaneous Restitution or perfecting. P. 475-477.

(33) Give three reasons why a gradual Restitution Divinely provided will be the most advantageous arrangement possible for the redeemed. P. 478, 479.

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— April 1, 1910 —