The Plan of God in Brief

STUDY 8—Natures Separate and Distinct

Failing to see that the plan of God for mankind in general contemplates a restoration or restitution to their former estate—the human perfection lost in Eden—and that the Christian Church, as an exception to this general plan, is to have a change of nature from human to spiritual, Christian people generally have supposed that none will be saved except those who reach the spiritual nature. The Scriptures, however, while holding out promises of life and blessing and restoration to all the families of the earth, offer and promise the change to spiritual nature only to the Church selected during the Gospel age; and not a single passage can be found which sustains such hopes for any others.

If the masses of mankind are saved from all the degradation, weakness, pain, misery and death which result from sin, and are restored to the condition of human perfection enjoyed before the fall, they are as really and completely saved from that fall as those who, under the special "high‑calling" of the Gospel age, become "partakers of the divine nature." (2 Pet.1:4)

The failure to understand rightly what constitutes a perfect man, the misapprehension of the terms mortal and immortal, and wrong ideas of justice, have together tended to this error, and mystified many Scriptures otherwise easily understood. It is a common view, though unsupported by a single text of Scripture, that a perfect man has never been on earth; that all that is seen of man on earth is only the partially developed man, and that to reach perfection he must become spiritual. This view makes confusion of the Scriptures instead of developing that harmony and beauty which result from "rightly dividing the word of truth."

The Scriptures teach that there have been two, and only two, perfect men—Adam and Jesus. Adam was created in the image of God: that is, with the similar mental powers of reason, memory, judgment and will, and the moral qualities of justice, benevolence, love, etc. "Of the earth, earthy," (1 Cor.15:47) he was an earthly image of a spiritual being, possessing qualities of the same kind, though differing widely in degree, range and scope. To such an extent is man an image of God that God can say even to the fallen man, "Come...let us reason together." (Isa.1:18)

As Jehovah is ruler over all things, so man was made a ruler over all earthly things—After our likeness, let him have dominion over the beasts, fowl, fish, etc. (Gen.1:26). Moses tells us (Gen.1:31) that God recognized the man whom He had made—not merely commenced to make, but completed—and God considered His creature "very good," that is, perfect; for in God’s sight nothing short of perfection is very good, in His intelligent creatures.

There is a wonderful contrast between man as we now see him, degraded by sin, and the perfect man that God made in His image. Sin has gradually changed his features, as well as his character. Multiplied generations, by ignorance, licentiousness and general depravity, have so blurred and marred humanity that in the large majority of the race the likeness of God is almost obliterated. The moral and intellectual qualities are dwarfed; and the animal instincts, unduly developed, are no longer balanced by the higher.

But though defiled and degraded by sin and its penalty, death, working in him, man is to be restored to his original perfection of mind and body, and to glory, honour and dominion, during and by the Millennial reign of Christ. The things to be restored by and through Christ are those things which were lost through Adam’s transgression. (Rom.5:18,19). Man did not lose a heavenly but an earthly paradise. Under the death penalty, he did not lose a spiritual but a human existence; and all that was lost was purchased back by his Redeemer, who declared that He came to seek and to save that which was lost.—Luke 19:10.

In addition to the above, we have proof that the perfect man is not a spiritual being. We are told that our Lord, before He left His glory to become a man, was "in a form of God"—a spiritual form, a spirit being; but since to be a ransom for mankind He had to be a man, of the same nature as the sinner whose substitute in death he was to become, it was necessary that His nature be changed. And Paul tells us that He took not the nature of angels, one step lower than His own, but that He came down two steps and took the nature of men—He became a man; He was "made flesh."—Heb.2:16; Phil.2:7,8; John 1:14.

Notice that this teaches not only that angelic nature is not the only order of spirit being, but that it is a lower nature than that of our Lord before He became a man; and He was not then so high as He is now, for "God hath highly exalted Him," because of His obedience in becoming man’s willing ransom. (Phil.2:8,9). He is now of the highest order of spirit being, a partaker of the divine (Jehovah’s) nature.

But not only do we find proof that the divine, angelic and human natures are separate and distinct, but this proves that to be a perfect man is not to be an angel, any more than the perfection of angelic nature implies that angels are divine and equal with Jehovah; for Jesus took not the nature of angels, but a different nature—the nature of men; not the imperfect human nature as we now possess it, but the perfect human nature. He became a man; not a depraved and nearly dead being such as men are now, but a man in the full vigour of perfection.

Again, Jesus must have been a perfect man else He could not have kept a perfect law, which is the full measure of a perfect man’s ability. And He must have been a perfect man else He could not have given a ransom (a corresponding price—1 Tim.2:6) for the forfeited life of the perfect man Adam; "For since by man came death, by man came also the resurrection of the dead." (1 Cor.15:21) Had He been in the least degree imperfect, it would have proved that He was under condemnation, and therefore He could not have been an acceptable sacrifice; neither could He have kept perfectly the law of God. A perfect man was tried, and failed, and was condemned; and only a perfect man could pay the corresponding price as the Redeemer.

Now we have the question fairly before us in another form, viz.: If Jesus in the flesh was a perfect man, as the Scriptures show, does it not prove that a perfect man is a human, fleshly being—not an angel, but a little lower than the angels? The logical conclusion is unmistakable; and in addition we have the inspired statement of the Psalmist (Psa.8:5‑8) and Paul’s reference to it in Heb.2:7,9.

Neither was Jesus a combination of the two natures, human and spiritual. The blending of two natures produces neither the one nor the other, but an imperfect, hybrid thing, which is obnoxious to the divine arrangement. When Jesus was in the flesh He was a perfect human being; previous to that time He was a perfect spiritual being; and since His resurrection He is a perfect spiritual being of the highest or divine order. It was not until the time of His consecration even unto death, as typified in His baptism—at thirty years of age (manhood, according to the Law, and therefore the right time to consecrate Himself as a man)—that He received the earnest of His inheritance of the divine nature. (Matt.3:16,17). The human nature had to be consecrated to death before He could receive even the pledge of the divine nature. And not until that consecration was actually carried out and He had actually sacrificed the human nature, even unto death, did our Lord Jesus become a full partaker of the divine nature. After becoming a man He became obedient unto death, wherefore, God hath highly exalted Him to the divine nature. (Phil.2:8,9) If this Scripture is true, it follows that He was not exalted to the divine nature until the human nature was actually sacrificed—dead.

Thus we see that in Jesus there was no mixture of natures, but that twice He experienced a change of nature; first, from spiritual to human; afterward, from human to the highest order of spiritual nature, the divine; and in each case the one was given up for the other.

In this grand example of perfect humanity, which stood unblemished before the world until sacrificed for the world’s redemption, we see the perfection from which our race fell in Adam, and to which it is to be restored. In becoming man’s ransom, our Lord Jesus gave the equivalent for that which man lost; and therefore all mankind may receive again, through faith in Christ, and obedience to His requirements, not a spiritual, but a glorious, perfect human nature—"that which was lost."

While Jesus as a man was an illustration of perfect human nature, to which the mass of mankind will be restored, yet since His resurrection He is the illustration of the glorious divine nature which the overcoming Church will, at resurrection, share with Him.

Because the present age is devoted mainly to the development of this class which is offered a change of nature, and because the apostolic epistles are devoted to the instruction of this "little flock," (Luke 12:32) it should not be inferred that God’s plans end with the completion of this chosen company. Nor, on the other hand, should we go to the opposite extreme, and suppose that the special promises of the divine nature, spiritual bodies, etc., made to these, are God’s design for all mankind. To these are the "exceeding great and precious promises," (2 Pet.1:4) over and above the other precious promises made to all mankind. To rightly divide the word of truth, we should observe that the Scriptures recognize the perfection of the divine nature in the "little flock," and the perfection of the human nature in the restored world, as two separate things.

We have no record of any being, either spiritual or human, ever having been changed from one nature to another, except the Son of God; and this was an exceptional case, for an exceptional purpose. When God made angels He doubtless intended them to remain angels forever, and so with men, each being perfect on his own plane. At least the Scriptures give no intimation of any different purpose. As in the inanimate creation there is a pleasing and almost endless variety, so in the living and intelligent creation the same variety in perfection is possible. Every creature in its perfection is glorious; but, as Paul says, the glory of the celestial (heavenly) is one kind of glory, and the glory of the terrestrial (earthly) is another and a different glory.

Mortality and Immortality

We shall find their true significance in exact harmony with what we have learned from our comparison of Bible statements concerning human and spiritual beings, and earthly and heavenly promises. These words are usually given very uncertain meanings, and wrong ideas of their meanings produce erroneous views of subjects with which they stand connected, in general and in Scripture usage.

"Mortality" signifies a state or condition of liability to death; not a condition of death, but a condition in which death is a possibility.

"Immortality" signifies a state or condition not liable to death; not merely a condition of freedom from death, but a condition in which death is an impossibility.

The common but erroneous idea of mortality is, a state or condition in which death is unavoidable, while the common idea of the significance of immortality is more nearly correct.

The word immortal signifies not mortal; hence the very construction of the words indicates their true definitions. It is because of the prevalence of a wrong idea of the word mortal that so many are confused when trying to determine whether Adam was mortal or immortal before his transgression. They reason that if he had been immortal God would not have said, "In the day that you eat thereof you will surely die;" because it is impossible for an immortal being to die. This is a logical conclusion. On the other hand, say they, Had he been mortal, wherein could have consisted the threat or penalty of the statement, "You shall surely die," since if mortal (according to their erroneous definition), he could not have avoided death anyhow?

The difficulty, it will be perceived, is in the false meaning given to the word mortality. Apply the correct definition, and all is clear. Adam was mortal—that is, in a condition in which death was a possibility. He had life in full and perfect measure, yet not inherent life. His was a life sustained by "every tree of the garden" save the one tree forbidden; and so long as he continued in obedience to and in harmony with his Maker, his life was secure—the sustaining elements would not be denied. So seen, Adam had life; and death was entirely avoidable, yet he was in such a condition that death was possible—he was mortal.

The question arises, then, If Adam was mortal and on trial, was he on trial for immortality? The general answer would be, Yes. We answer, No. His trial was to see whether he was worthy or unworthy of a continuance of the life and blessings already possessed. Since it was nowhere promised that if obedient he would become immortal, we are bound to leave all such speculations out of the question. He was promised a continuance of the blessings then enjoyed so long as obedient, and threatened with the loss of all—death—if disobedient. It is the false idea of the meaning of the word mortal that leads people in general to conclude that all beings who do not die are immortal. In this class they therefore include our Heavenly Father, our Lord Jesus, the angels and all mankind. This, however, is an error: the great mass of mankind saved from the fall, as well as the angels of heaven, will always be mortal; though in a condition of perfection and bliss, they will always be of that mortal nature which could suffer death, the wages of sin, if they would commit sin. The security of their existence will be conditioned, as it was with Adam, upon obedience to the all‑wise God, whose justice, love and wisdom, and whose power to cause all things to work together for good to those who love and serve Him, will have been fully demonstrated by His dealings with sin in the present time.

Nowhere in the Scriptures is it stated that angels are immortal, nor that mankind restored will be immortal. On the contrary, immortality is ascribed only to the divine nature—originally to Jehovah only; subsequently to our Lord Jesus in His present highly exalted condition; and finally by promise to the Church, the body of Christ, when glorified with Him.—1 Tim.6:16; John 5:26; 2 Pet.1:4; 1 Cor.15:53,54.

The proper recognition of the meaning of the terms mortal and immortal, and of their use in the Scriptures, destroys the very foundation of the doctrine of eternal torment. It is based upon the unscriptural theory that God created man immortal, that he cannot cease to exist, and that God cannot destroy him; hence the argument is that the incorrigible must live on somewhere and somehow, and the conclusion is that since they are out of harmony with God their eternity must be one of misery. But God’s Word assures us that He has provided against such a perpetuation of sin and sinners: that man is mortal, and that the full penalty of wilful sin against full light and knowledge will not be a life in torment, but a second death. "The soul that sins shall die." (Ezek.18:4 RSV)

The human race are God’s children by creation—the work of His hands—and His plan with reference to them is clearly revealed in His Word. Paul says that the first man (who was a sample of what the race will be when perfect) was of the earth, earthy; and his posterity, with the exception of the Gospel Church, will in the resurrection still be earthy, human, adapted to the earth. (1 Cor.15:38,44). David declares that man was made only a little lower than the angels, and crowned with glory, honour, dominion, etc… (Psa.8:4‑8). And Peter, our Lord, and all the prophets since the world began, declare that the human race is to be restored to that glorious perfection, and is again to have dominion over earth, as its representative, Adam had.—Acts 3:19‑21.

It is this portion that God has elected to give to the human race. And what a glorious portion! "Close your eyes for a moment to the scenes of misery and woe, degradation and sorrow that yet prevail on account of sin, and picture before your mental vision the glory of the perfect earth. Not a stain of sin mars the harmony and peace of a perfect society; not a bitter thought, not an unkind look or word; love, welling up from every heart, meets a kindred response in every other heart, and benevolence marks every act. There sickness shall be no more; not an ache nor a pain, nor any evidence of decay—not even the fear of such things. Think of all the pictures of comparative health and beauty of human form and feature that you have ever seen, and know that perfect humanity will be of still surpassing loveliness. The inward purity and mental and moral perfection will stamp and glorify every radiant countenance. Such will earth’s society be; and weeping bereaved ones will have their tears all wiped away, when thus they realize the resurrection work complete."—Rev.21:4.

And this is the change in human society only. We call to mind also that the earth, which was "made to be inhabited" by such a race of beings, is to be a fit and pleasing abode for them, as represented in the Edenic paradise, in which the representative man was at first placed. Paradise shall be restored. The earth shall no more bring forth thorns and briars, and require the sweat of man’s face to yield his bread, but "then shall the earth [easily and naturally] yield her increase." (Psa.67:6) "The desert shall…blossom as the rose" (Isa.35:1); the lower animal creation will be perfect, willing, and obedient servants; nature with all its pleasing variety will call to man from every direction to seek and know the glory and power and love of God; and mind and heart will rejoice in Him. The restless desire for something new, that now prevails, is not a natural but an abnormal condition, due to our imperfection, and to our present unsatisfactory surroundings. It is not God‑like restlessly to crave something new. Most things are old to God; and He rejoices most in those things which are old and perfect. So will it be with man when restored to the image of God. The perfect man will not know or appreciate fully, and hence will not prefer, the glory of spiritual being, because of a different nature, just as fishes and birds, for the same reason, prefer and enjoy each their own nature and element most. Man will be so absorbed and enraptured with the glory that surrounds him on the human plane that he will have no aspiration to, nor preference for, another nature or other conditions than those possessed. A glance at the present experience of the Church will illustrate this. "How hardly," with what difficulty, shall those who are rich in this world’s goods enter into the kingdom of God. The few good things possessed, even under the present reign of evil and death, so captivate the human nature that we need special help from God to keep our eye and purpose fixed on the spiritual promises.