As we saw in clause 5, the changes made in Adam as the result of the sin, and the sentence in the Garden "defiled" the nature of man and made it sinful. Jesus was raised up in the likeness of this same sinful flesh nature and was, therefore, himself under the condemnation common to all mankind because of sin-- sin not his own, but that which all man kind have inherited as the consequence of Adam's sin.
As such, he himself required redemption from this sin through the blood of his own sacrifice. We have already pointed out that sin could not have been condemned in the body of Jesus, had it not existed there. It was there as a result of being born of Mary. It needed removal through sacrifice.
Of course it was not possible. In nature, like produces like. Mary, born in the condemned line of Adam, could only bring forth one under the condemnation placed on Adam in Jesus.
It was, therefore, necessary that Jesus should offer for himself for the purging of his own nature, first from the uncleanness of death, that, having by his own blood obtained eternal redemption for himself, he might be able afterward to save to the uttermost those that come to God by him. The Apostle Paul brings this out vividly in his letter to the Hebrews.
By reason of the infirmities that he was touched with, it was necessary for the high priest to offer first for his own sins, and then for the peoples. Now Jesus had no sins of his own that he should need to offer. But he was encompassed with "infirmities." And by reason of these infirmities, he needed to offer for sins.
That which the high priest did "daily" (on the Day of Atonement, Lev. 16) under the Mosaic law was to offer first for his own sins, and then for the peoples. Our great high priest, Jesus, did this once, in his sacrifice. He offered first for his own sins (represented by the nature he bore), and then for the sins of the people. Having then made atonement for sin, he abrogated, or canceled the law of sin and death in himself, and he was saved from death through his perfect, holy, and undefiled life.
Therefore Christadelphians believe:
VIII.--That these promises had reference to Jesus Christ, who was to be raised up in the condemned line of Abraham and David, and who, though wearing their condemned nature, was to obtain a title to resurrection by perfect obedience, and, by dying, abrogate the law of condemnation for himself and all who should believe and obey him
IX.--That it was this mission that necessitated the miraculous begettal of Christ of a human mother, enabling him to bear our condemnation, and, at the same time, to be a sinless bearer thereof, and, therefore, one who could rise after suffering the death required by the righteousness of God
X. That being so begotten of God, and inhabited and used by God through the indwelling of the Holy Spirit, Jesus was Emmanuel, God with us, God manifest in the flesh--yet was, during his natural life, of like nature with mortal man, being made of a woman, of the house and lineage of David, and therefore a sufferer, in the days of his flesh, from all the effects that came by Adam's transgression, including the death that passed upon all men, which he shared by partaking of their physical nature.