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.

The question is asked in the book of Job:
JOB 14:4 Who can bring a clean thing out of an unclean? not one.
And again:
JOB 25:4 How then can man be justified with God? or how can he be clean that is born of a woman?

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.

Paul begins by explaining to us that Jesus is our High Priest, and he has passed into the heavens to be a priest for us. Paul writes:
HEB 4:14-16 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
Jesus was in a position to be our high priest before God, because he was touched with the feeling of our infirmities. He understands our temptations, because he himself was tempted. And Paul goes on to explain about Jesus' priesthood for us.
HEB 5:1-3 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

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.

Paul repeats this point throughout Hebrews:
HEB 7:26-27 For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

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.


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