THE THIRD PART: 24 CRUCIAL LINES IN THE BIBLE

The Cross of Christ

Message Three
The All-inclusive Death of Christ

Scripture Reading: Psa. 22; John 1:29; Rom. 5:12, 6:6; Heb. 2:14, 9:26-28; Gal. 6:14; Eph. 2:14-16; Col. 2:9-15

I. Psalm 22:1-21 gives a detailed picture of Christ in His suffering of death, as typified by David in his suffering—cf. Isa. 53:

A. The question in Psalm 22:1 was spoken by David in his suffering, but it became a prophecy concerning Christ in His suffering of His redeeming death—Psa. 22:1.

B. Verses 6 through 8 display Christ’s suffering unto death through men’s reproach, despising, deriding, sneering, headshaking, and mocking—vv. 6-8.

C. Verses 9 through 11 show that while people were mocking Him and deriding Him, Christ trusted in God for deliverance, that is, for resurrection; He intended definitely to die and expected to be delivered from death, that is, to be resurrected from the dead—Luke 18:31-33; Heb. 5:7.

D. Psalm 22:12-18 depicts in vivid detail how Christ passed through His suffering of crucifixion—Mark 15:16-37.

E. On the cross Christ was forsaken by God—Psa. 22:1; Matt. 27:45-46:

1. While Christ was on the earth, God the Father was with Him all the time, but at a certain point in His crucifixion, God forsook Him—John 8:29; Matt. 27:45-46.

2. When the Lord Jesus died on the cross under God’s judgment, He had God within Him essentially as His divine being; nevertheless, He was forsaken by the righteous and judging God economically—1:20; 3:16-17.

3. On the cross Christ, the God-man, presented Himself to God as the all-inclusive sacrifice through the eternal Spirit—Heb. 9:14.

II. After His incarnation Christ passed through human living and then was crucified on the cross to die an all-inclusive death—John 1:29; 12:24; Eph. 2:14-16; Heb. 2:14:

A. Christ died an all-inclusive death because He is an all-inclusive Person—Col. 3:11.

B. As our Substitute, the Lord Jesus had a sevenfold status and therefore died as the Lamb of God, a man in the flesh, a man of the old creation, the serpent, the Firstborn of all creation, the Peacemaker, and a grain of wheat—1 Pet. 3:18.

C. The death of Christ is the redeeming and life-releasing and life-imparting death; His all-inclusive death took away all the negative things and released all the positive things.

1. Christ as the Lamb of God took away our sin—John 1:29.

2. The Man-Savior died as a man in the flesh, His death dealt with the fallen flesh—John 1:14; 1 Pet. 3:18.

3. On the cross Christ crucified our sinful old man that the body of sin might be made of none effect, that we should no longer be slaves to sin.

4. Christ as the bronze serpent destroyed Satan, the ruler of this world, and in Christ the ruler of this world has nothing (no ground, no chance, no hope, and no possibility in anything)—John 3:14; 12:31-32; 14:30; Heb. 2:14.

5. Christ is the firstborn of all creation; hence, through His death on the cross the entire old creation was dealt with—Col. 1:15.

6. “Abolishing in His flesh the law of the commandments in ordinances, that He might create the two in Himself into one new man, so making peace”—Eph. 2:14-15.

7. Christ as the grain of wheat released the divine life for the producing of many believers by imparting (dispensing) the divine life into them—John 12:24.

D. The blood that came out of Christ at His crucifixion symbolizes the redeeming aspect of His all-inclusive death, and the water that came out of Him symbolizes the life-imparting aspect of His all-inclusive death—19:34.

III. The altar of the temple, signifying the cross of Christ, was the center not only of the inner court but also of the entire premises of the temple; this reveals that the cross is the center of the universe—Ezek. 40:47; Eph. 2:14-16:

A. As the center of the universe, the cross points to the all-inclusive death of Christ, which involved God, man, and all the creatures—Ezek. 43:13; Col. 1:15; 2:9-15.

B. Christ’s death on the cross was the release of God and the termination of man and all negative things—Luke 12:49-50; Rom. 6:6; Heb. 2:14; 9:26-28; Gal. 6:14; Eph. 2:14-16.

C. In Christ’s death God passed through death in man to be released, and man died in God to be terminated—Luke 12:49-50; Rom. 6:6; Heb. 2:14; 9:26-28; Gal. 6:14; Eph. 2:14-16.

D. The cross, typified by the altar, spreads in every direction and in every corner of God’s building; if we wish to contact God and enjoy His riches in His house, we must pass through the cross—Ezek. 40:47.

IV. The Lord’s all-inclusive death is eternal—John 3:16; Heb. 9:28:

A. The all-inclusive death of Christ was accomplished once for all; there is no need for Him to die again—John 3:16; Heb. 9:28.

B. If we see this, we shall praise the Lord that sin, sins, the flesh, the old man, Satan, the world, the old creation, and the ordinances have been dealt with, and the divine riches have been released and imparted to us—Eph. 2:14-16.

V. Now through the Lord’s all-inclusive death we are people of the jubilee—Luke 4:19:

A. We must treasure this death since it is a great inheritance to us; it is one of the great bequests of the New Testament—Heb. 9:15.

B. God the Father has bequeathed to us the treasure of Christ with His unsearchable riches—2 Cor. 4:7; Eph. 3:8.

C. May the Lord grant us a proper view and a proper knowledge of this marvelous, all-inclusive, wonderful death, so that we may be able to be brought into the enjoyment of our New Testament inheritance—Eph. 2:14-16.

Ministry Excerpts:

CHRIST IN HIS SUFFERING OF DEATH
BEING TYPIFIED BY DAVID IN HIS SUFFERING

[Psalms chapter 22] verses 1-21 give a detailed picture of Christ in His suffering of death (cf. Isa. 53), as typified by David in his suffering. (Holy Bible Recovery Version, Psa. 22:1, footnote 1)

Christ’s Suffering unto Death
through Men’s Reproach, Despising, Deriding,
Sneering, Head-shaking, and Mocking

[Psalms chapter 22] verses 6-8 display Christ’s suffering unto death through men’s reproach, despising, deriding, sneering, head-shaking, and mocking (Heb. 13:13b; Isa. 53:3; Luke 23:11; Mark 15:29-32; Matt. 27:39-44). To deride is to make fun of or laugh at in contempt. To sneer is to smile or laugh with facial expressions that show scorn or contempt. When Christ was on the cross, the ridiculers also shook, or wagged, their heads in scorn. To mock is to hold up to scorn or contempt and to imitate or mimic in derision. All these things were suffered by the Lord Jesus Christ while He was nailed on the cross. (Holy Bible Recovery Version, Psa. 22:6, footnote 1)

Passing through His Suffering of Crucifixion

[Psalms chapter 22] verses 12-18 depict in vivid detail how Christ passed through His suffering of crucifixion (cf. Mark 15:16-37). While Christ was being crucified on the cross, many fierce men, signified by mighty bulls, encompassed Him (v. 12). They opened their mouth at Him like a ravening and roaring lion (v. 13). Evil men, signified by dogs (cf. Phil. 3:2a), surrounded Him, and a congregation of evildoers enclosed Him (v. 16a-b). They pierced His hands and feet (v. 16c). They divided His garments to themselves, and for His clothing they cast lots (v. 18). They also looked, stared at Him with contempt and hatred (v. 17b). On the cross He was poured out like water (v. 14a; Isa. 53:12). All His bones were out of joint (v. 14b) because He could not hold up the weight of His body as it hung on the cross. This caused Him great agony and pain. Also, He counted all His bones (v. 17a). His heart was like wax melted within Him (v. 14c-d). His strength was dried up like a shard (v. 15a), a piece of broken pottery. His tongue was stuck to His jaws (v. 15b). God had put Him in the dust of death (v. 15c). (Holy Bible Recovery Version, Psa. 22:12, footnote 1)

While people were mocking Him and deriding Him, Christ trusted in God for deliverance, that is, for resurrection. He intended definitely to die and expected to be delivered from death, that is, to be resurrected from the dead (Luke 18:31-33; Heb. 5:7). (Holy Bible Recovery Version, Psa. 22:9, footnote 1)

While Christ was on the earth, God the Father was with Him all the time (John 8:29), but at a certain point in His crucifixion, God left Him (Matt. 27:45-46). God’s leaving Him was economical, not essential. God could never leave Christ essentially, but economically God forsook Him for a time. Nevertheless, Christ died as the Son of God, a God-man; hence, in His death there is a divine and eternal element (Acts 20:28; 1 John 1:7; Heb. 9:12). See notes 221 in Luke 3, 451 and 462 in Matt. 27, and 74, par. 1, in 1 John 1. (Holy Bible Recovery Version, Psa. 22:1, footnote 2)

The Lord was born of the begetting Spirit, who is God reaching man, as the divine essence, who never left Him essentially. Even when He was on the cross crying out, “My God, My God, why have You forsaken Me?” He still had the begetting Spirit (God in the essential sense) as the divine essence. Then who left Him? It was the anointing Spirit (God in the economical sense), through whom He presented Himself as the God-man to be the all-inclusive sacrifice to God (Heb. 9:14), who left Him economically. After God accepted Christ as the all-inclusive offering, the anointing Spirit left Him. But although the anointing Spirit left Him economically, the Lord still had the begetting Spirit essentially.

When the Lord Jesus, the God-man, died on the cross under God’s judgment, He had God within Him essentially as His divine being. Nevertheless, He was forsaken by the righteous and judging God economically. (The Conclusion of the New Testament, msg. 17)

THE ALL-INCLUSIVE DEATH OF CHRIST

The Death of Christ
Being the Redeeming and Life-Releasing
and Life-Imparting Death

The death of Christ is the redeeming and life-releasing and life-imparting death. The redeeming death is on the negative side. The life-releasing and life-imparting death is on the positive side. Hence, Christ’s death is all-inclusive. (CWWL, 1991-1992, vol. 2, “The Christian Life,” msg. 6)

Christ died an all-inclusive death because He is an all-inclusive Person. For example, if the king of a certain country were to die, a person with a twofold status—a man and a king—would die. As our Substitute, the Lord Jesus had a sevenfold status and therefore died as the Lamb of God, a man in the flesh, a man of the old creation, the serpent, the Firstborn of all creation, the Peacemaker, and a grain of wheat. Such an all-inclusive Person died an all-inclusive death.

Taking Away All the Negative Things
and Releasing All the Positive Things

Because the Lord’s death was all-inclusive, when He died on the cross many things were dealt with. Sin, sins, the flesh, the old man, Satan, the world, the old creation, and the ordinances were all dealt with. Furthermore, the divine life with the divine riches was released from within the Lord Jesus. His all-inclusive death took away all the negative things and released all the positive things.

Luke 23:44 and 45 say, “And it was already about the sixth hour, and darkness came over the whole land until the ninth hour, the sun’s light failing; and the veil of the temple was torn down the middle.” The darkness here is related to sin, and the veil is a type of the flesh of the Lord Jesus. Hebrews 10:20 speaks of “a new and living way, which He dedicated for us through the veil, that is, His flesh.” On the veil that was rent when Christ died cherubim were embroidered. These cherubim represent the living creatures. This indicates that in His flesh Christ bore all the creatures. When the veil in the temple was torn, the cherubim embroidered on it were also torn. This means that when the flesh of Christ was crucified, all the creatures borne by Him were crucified as well. Through the death of Christ sin, sins, the flesh, and all the creatures were all dealt with. (Life-study of Luke, msg. 53)

Being Made Sin for the Believers

In His death Christ not only bore our sins but even became sin for us. “Him who did not know sin He made sin on our behalf” (2 Cor. 5:21). This indicates that God made Christ sin for us. Christ did not know sin in an experiential way by contact or personal experience (cf. John 8:46; 1 Pet. 2:22; Heb. 4:15; 7:26). In experience, in direct contact, the Lord Jesus had nothing to do with sin, and He did not know sin. Nevertheless, He became sin and took away the sin of the world so that the problem of sin might be solved.

Sin came from Satan as the rebel against God (Isa. 14:12-15), entered into man (Rom. 5:12), and made man not only a sinner but sin itself under God’s judgment. Hence, when Christ became a man in the flesh (John 1:14), He was made sin (not sinful) on our behalf to be judged by God (Rom. 8:3) that we might become God’s righteousness in Him. During the last three hours He was on the cross, Christ was made sin in the sight of God. It was during that time that God condemned sin in the flesh. As the One who was made sin for us, Christ as our Substitute was judged by God once for all.

As a Man in the Flesh
Causing Sin to Be Condemned
in the Flesh by God

In His death Christ as a man in the flesh caused sin to be condemned in the flesh by God. Romans 8:3 says, “God sending His own Son in the likeness of the flesh of sin and concerning sin, condemned sin in the flesh.” The flesh is of sin, and the Son of God did indeed become flesh (John 1:14; Heb. 2:14; 1 Tim. 3:16). However, He was only in the likeness of the flesh and had no participation in the sin of the flesh. According to Romans 8:3, God sent His Son in the likeness of the flesh of sin and concerning sin so that God might condemn sin in the flesh.

Concerning sin, God sent His Son in the likeness, in the form, of the flesh of sin. This indicates that sin dwells in a certain element, and this element is man’s flesh. Our flesh is thus the habitation of sin. Sin dwells in our flesh. Furthermore, sin has actually become one with our flesh, making our flesh virtually the incarnation of sin. Incarnation refers to one thing which was formerly outside another thing entering into that thing and becoming one with it. One day the Lord Jesus Christ, who is God, was incarnated. In this way man became Christ’s incarnation. In the same principle, sin has become one with our flesh, making it the incarnation of sin.

When God the Father sent God the Son concerning sin and to deal with sin, even to abolish it. He sent Him not in the reality of the flesh of sin but in the likeness, in the appearance, of the flesh of sin. This means that God sent Christ in the likeness of the flesh that had become sin’s incarnation. In the likeness of the flesh of sin, God sent His Son concerning sin and to deal with it.

Romans 8:3 clearly reveals that God has condemned sin in the flesh. In whose flesh did God condemn sin? The answer is that God condemned sin in the flesh of Jesus Christ, the One who was sent in the likeness of the flesh of sin. In this flesh God condemned sin. According to John 1:1 and 14, the Word, which is God, became flesh. In this flesh, the incarnation of the eternal Word, God condemned sin through crucifixion. When the Lord Jesus was crucified in the flesh, God condemned sin in the flesh. Therefore, in the flesh of Jesus Christ and through His work in His death, God condemned sin in the flesh.

Christ was a man in the flesh, and He died on the cross as a man in the flesh. As such a man in the flesh, He had only the likeness of the flesh of sin, not the sinful nature of the flesh of sin. There was no sin in His flesh. Christ’s humanity does not have sin, but nevertheless His humanity was in some way related to sin. Therefore, His dying on the cross as a man in the flesh caused sin to be condemned in the flesh by God. In other words, God condemned indwelling sin through Christ’s work on the cross. Christ accomplished a work in His death through which God condemned sin in the flesh.

As the Last Adam
Causing the Old Man to Be Crucified

In His death on the cross Christ was the last Adam (1 Cor. 15:45b) causing the old man to be crucified (Rom. 6:6). Adam, the head of all mankind, made himself with his descendants a fallen man in God’s old creation through his fall. Christ, as the last Adam, as the conclusion of the old man, brought the old man to the cross to be crucified. When He was crucified, our old man was crucified with Him.

Although Christ crucified the old man, He did not do this directly. Rather, He crucified the old man by dying as the last Adam. His crucifixion as the last Adam caused our old man to be crucified. Because the Lord Jesus died as a man in the old creation, our old man was dealt with through His death. Romans 6:6 says, “Our old man has been crucified with Him.” Similarly, Galatians 2:20 says, “I have been crucified with Christ.” Because the marvelous death of Christ was all-inclusive, it included us. We were put into Christ by God, and we were in Him when He was crucified. Hence, we were included in His all-inclusive eternal death. Galatians 6:14 says that through the cross of our Lord Jesus Christ the world has been crucified to us and we to the world. The world has been crucified to us and we to the world not directly, but through Christ who was crucified.

As the Firstborn of All Creation
Terminating the Old Creation

Colossians 1:15 says that Christ is the Firstborn of all creation. Because He is the Firstborn of all creation, in His death on the cross the Lord Jesus terminated the old creation, dying as the Firstborn of all creation. With respect to His humanity, Christ was the first item of God’s creation. When He died on the cross, He died as this first item of the old creation. Hence, through His death on the cross the entire old creation was terminated.

The redemption accomplished by Christ is not only for man but also for creation. Chapter one of Colossians tells us not only that Christ is the Firstborn of all creation but also that through Christ’s redemption all the created things in heaven and on earth were reconciled to God (v. 20). Christ’s redemption is for all things. Hebrews 2:9 says clearly that Christ tasted death not only on behalf of every man but also on behalf of everything.

If Christ were only a man and not the Firstborn of all creation, the first item of all the creatures, He could not have accomplished redemption for all the creatures. In the same way that it was necessary for Him to be a man to accomplish redemption for man, it was necessary for Him to be a creature to make a redemption for all the creatures. It was necessary for our Redeemer to be the first item of all creation in order for Him to redeem all creation; therefore, He is in the first place as the Firstborn of all creation. In the same principle, He is the last Adam, the head of all mankind, and as such He is qualified to be the Redeemer of mankind.

Casting Out the Ruler of This World
and Judging His World

In His work on the cross Christ also cast out the ruler of this world and judged his world. “Now is the judgment of this world; now shall the ruler of this world be cast out” (John 12:31). This indicates that Christ’s work in His death included the casting out of Satan, the ruler of this world. Satan thought that he was wise in having the Lord Jesus crucified. Actually, by doing this Satan caused himself to be cast out. The cross was the way used by God to cast out Satan.

The New Testament reveals that Satan has formed an evil, satanic system called the world. Through the world, the satanic cosmos, Satan has systematized fallen mankind under his usurping hand. Satan uses the world to keep people from the purpose of God and to distract them from the enjoyment of God. But this evil world system, the kingdom of darkness, was judged through Christ’s work on the cross.

Because the world system is connected to Satan, when he, the ruler of the world, was judged, the world was judged as well. The ruler of this world was cast out when Satan was cast out by Christ’s work in His death. Simultaneously, the world system related to Satan was judged.

When the Lord Jesus was crucified, the entire old creation and the satanic world were crucified with Him. Hence, the Lord’s crucifixion was the termination of the satanic world. Therefore, in Galatians 6:14 Paul could declare, “Far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me and I to the world.”

As the Brass Serpent Destroying the Devil,
Who Had the Might of Death

When Christ died on the cross, He died as the brass serpent destroying the Devil, who had the might of death. In John 3:14 He said concerning this, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.” Here the Lord Jesus applies to Himself the type of the brass serpent lifted up by Moses in the wilderness (Num. 21:4-9). When the children of Israel sinned against God, they were bitten by serpents. God told Moses to lift up a brass serpent on their behalf for God’s judgment so that by looking upon that brass serpent all may live. This is a type. Applying this type to Himself, the Lord Jesus indicated that when He was in the flesh, He was in the likeness of the flesh of sin (Rom. 8:3), which likeness was the form of the brass serpent. It had the form of the serpent but not the poison. Christ was made in the likeness of the flesh of sin, but He had no participation in the sin of the flesh (2 Cor. 5:21; Heb. 4:15).

The brass serpent in Numbers 21 was a representative of the people bitten by the serpents. In the sight of God, those people had become serpents. For God to forgive them, save them, and recover them, they needed to be judged by God. Nevertheless, they themselves were not judged, but they were judged in and through their representative, which was the serpent made of brass. In the sight of God that serpent lifted up on the pole and judged there was the representative of all those people who had become serpents, but the brass serpent possessed only the form of the serpent and not the poisonous nature of the serpent. Likewise, in His death on the cross the Lord Jesus was crucified as a serpent in form.

No doubt, the Lord Jesus was crucified as the brass serpent in order to deal with Satan, the Devil, the old serpent. It was through being crucified as the brass serpent that He crushed the head of the old serpent (Gen. 3:15). In this way the Lord Jesus destroyed the Devil, who had the power of death (Heb. 2:14). In His humanity and through His work in His death Christ has destroyed Satan. Therefore, Christ died not only as the Substitute of fallen men, who had been bitten by the serpent, but also to destroy the Devil. (The Conclusion of the New Testament, msg. 71)

Abolishing Its Ordinances

Through His death, Christ abolished the ordinances that the two, Israel and the Gentiles, might be created into one new man in Christ, thus making peace (Eph. 2:15; Col. 2:14). The main ordinances among the Jews are the keeping of the Sabbath, circumcision, and the dietary regulations. The Jewish religion is built upon these three pillars. These became a strong factor of separation, separating the Jews from all the Gentiles.

Furthermore, all the different cultures have their ordinances. The Japanese and the Chinese have their specific ordinances. The Texans have their ordinances, and the Yankees have their ordinances. But all these ordinances have been crucified. The middle wall of partition, the wall of separation, has been torn down by Christ’s death. Now regardless of our race or culture, we all can be one in Christ.

Releasing the Divine Life

Christ’s all-inclusive death released the divine life from the shell of His humanity (John 12:24). In incarnation Christ put on humanity, and that humanity became a shell to conceal the divine life. The divine life was hidden, concealed, in Christ’s humanity, and this humanity had to be broken on the cross. Christ’s death released the divine life from His human shell. He was the one grain falling to the earth to die for the release of His life.

Imparting the Released Divine Life into the Believers

Through His death Christ imparted the released divine life into the believers, making them many grains for the constitution of the Body of Christ (v. 24; Rom. 12:5; 1 Cor. 10:17). This is the positive side of Christ’s death: to release the divine life from Himself as the one grain and to impart the divine life into many grains so that the Body could be constituted for Christ’s counterpart. (CWWL, 1991-1992, vol. 2, “The Christian Life,” msg. 6)

At the cross, when the soldier pierced the side of Christ, blood and water came out (19:34). The blood symbolizes the redeeming aspect of Christ’s all-inclusive death, and the water that came out of Christ symbolizes the life-imparting aspect of Christ’s all-inclusive death. This one death did two works: it redeemed us from our sins, and it released the divine life of God into the believers.

In Resurrection Christ as the Last Adam
Becoming the Life-Giving Spirit
and Entering into His Believers as the Holy Spirit

Chapter 1 of the Gospel of John tells us that Christ was God in eternity past (v. 1). This very God who was the Word became incarnated to be a man (v. 14). Then chapter 20 tells us that after His death this Christ entered into resurrection, and in resurrection He changed His form and became a life-giving Spirit (vv. 19-22). In incarnation He changed His form from the form of God to the form of man. In resurrection He as the last Adam changed His form again, from the form of the human flesh to a life-giving Spirit (1 Cor. 15:45b).

The word life-giving implies dispensing, because to give is to dispense. The British call a drugstore a dispensary. This means that the store dispenses different kinds of medicines and drugs. Christ as the life-giving Spirit is dispensing life as food to His believers. Within our physical food there is medicine; the nourishment in the food kills the germs. Within Christ as the food there is the real “medicine” that kills all the spiritual germs.

In Greek the word for spirit is pneuma. This word can also be translated “breath.” On the night of His resurrection the Lord came back to visit His believers. He did not give them a message or any teaching or instruction. He did only one thing: He breathed into them (John 20:22). By breathing into them, He breathed Himself into them. At that time Christ was the life-giving Spirit. Thus, by Christ’s breathing, all the disciples received Him as the life-giving Spirit. (CWWL, 1990, vol. 3, “The Economy and Dispensing of God,” msg. 5)

AS THE CENTER OF THE UNIVERSE, THE CROSS
POINTING TO THE ALL-INCLUSIVE DEATH OF CHRIST

The altar, which signifies the cross of Christ, is the center not only of the inner court but also of the entire premises of the temple. This altar is actually the center of the universe. As the center of the universe, the cross points to the all-inclusive death of Christ, which involved God, man, and all the creatures (see verse 13 note 2 in ch. 43). The death on the cross was the release of God (Luke 12:49-50; John 12:24) and the termination of man and all negative things (Rom. 6:6; Heb. 2:14; 9:26-28; Gal. 6:14; Eph. 2:14-15). In Christ’s death God passed through death in man to be released, and man died in God to be terminated.

The cross is not only the center but also the circumference of God’s holy building. The cross is implied in the gate, in the eating of the sacrifices, in the boiling houses, and in the tables on which the sacrifices are slain. Thus, the cross spreads in every direction and to every corner of God’s building. If we wish to contact God and enjoy His riches in His house, we must pass through the cross. (Holy Bible Recovery Version, Ezek. 40:47, footnote 1)

THE LORD’S ALL-INCLUSIVE DEATH BEING ETERNAL

The all-inclusive death of Christ was accomplished once for all. There is no need for Him to die again. The Lord’s all-inclusive death is eternal. If we see this, we shall praise the Lord that sin, sins, the flesh, the old man, Satan, the world, the old creation, and the ordinances have been dealt with, and the divine riches have been released and imparted to us.

BEING PEOPLE OF THE JUBILEE
THROUGH THE LORD’S ALL-INCLUSIVE DEATH

Now through the Lord’s all-inclusive death we are people of the jubilee. (Life-study of Luke, msg. 53)

We must treasure this death since it is a great inheritance to us. It is one of the great bequests of the New Testament. God the Father has bequeathed to us the treasure of Christ (2 Cor. 4:7) with His unsearchable riches (Eph. 3:8). Among these unsearchable riches is His wonderful death. May the Lord grant us a proper view and a proper knowledge of this marvelous, all-inclusive, wonderful death so that we may be able to be brought into the enjoyment of our New Testament inheritance. (CWWL, 1984, vol. 3, “God’s New Testament Economy,” ch. 3)