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"But now we see not yet all things put under him, but we see Jesus, Who was made a
little lower than the angels for the suffering of death, crowned with glory and honour"
(verses 8 and 9).
In I Cor. 15: the Lord Jesus is called "the last Adam", and "the second man".
Rom. 5: says that Adam was a figure of Him that was to come. Christ became man,
because man, though fallen into the bondage of sin and death, is destined (in resurrection
glory) to dominion.
"For unto the angels hath He not put in subjection the world to come . . . . . For verily
He took not hold of angels" (Heb. 2: 5-16).
Members of the church of the one body, though sons of Adam, and fallen at that, are
destined to a sphere of glory "far above all principality and power" (Eph. 1:). The
Corinthians saints were told that they should one day judge angels (I Cor. 6: 3).
With the testimony before us of Gen. 1: 26, 27, "image and likeness", 28,
"dominion", Gen. 2: 7, the n'shamah, Psa. 8:, "a little lower than the angels", we
can see that although man, as at present constituted, when compared with the mighty
antagonists of the spiritual realm, is indeed a babe, a suckling, a stripling, nevertheless, in
due time, the Satanic Goliath shall fall, and the Lord alone be exalted in the heavens and
the earth, and man, in blessed association with THE Son of man and His victory over sin
and death, shall fulfil his destiny, to the glory of God.
#5.
Immortality and the resurrection.
pp. 165 - 167
There are but three passages in Scripture that speak of immortality, viz., I Cor. 15: 53,
54, and I Tim. 6: 16. These are the only occurrences of the word, which in Greek is
athanasia. Where we read "immortality" in Rom. 2: 7 and II Tim. 1: 10 it is
aphtharsia, incorruption, and in I Tim. 1: 17 aphthartos, incorruptible, which, though
allied to, must not be confused with, the subject of this series.
The contexts in which the word immortality occurs all deal with resurrection,
including a resurrection body. Moreover, the word is a negative; it speaks of a state
where death is not, and had not Adam brought death into the world, there would have
been no necessity to use its negation, immortality.
It will be of service if we observe the way in which this word "immortality" occurs at
the moment when the truth is brought forward that resurrection cancels the death brought
in by Adam. There had evidently been a controversy at Corinth concerning the
resurrection of the dead. Some had said, "There is no resurrection of the dead"
(I Cor. 15: 12), while others had said, "How are the dead raised up, and with what body