Michael wrote:
Dear Brothers and Sisters,
Eph. 3:9. The Dispensation of the Mystery (R.V.). This has to do with a household, and that is not the household of Israel as such. It is a program for the heavens, not the earth. It was not made known till the earthly program was rejected by the chosen people in Acts 28:28. The light of this gospel almost flickered out in past centuries. Even today, there is just a small remnant that is included in this great household of God, which is in the heavenlies.
I am so grateful for your wise words concerning scripture. I feel confused and tried to understand and pray for an answer to the above paragraph.
The last part about small remnant leaves me wondering if:
a. small remnant already part of Christ's Body
b. small remnant remaining today, which is part of Christ's Body
c. small remnant left still to realize their part in Christ's Body
d. All of the above
If you are already a part of Christ's Body, will you know it in your inner spirit?
Thanks for sharing in my understanding of the Word.
Michael
Dear Michael,
God Bless you, and thank you for writing. Many Christians today believe all who have called upon the name of the Lord are of the same body, but the Scripture clearly speaks of the family of God (to which all saved ones are members) and the saints and faithful ones who are members of His Body (those who believe what God has written regarding His Calling and sphere of blessing in Heavenly Places). One huge problem that the believers today have is Rightly Dividing the change that happened at Acts 28:28. For the most part, they see no difference in those Books of the Bible written before or after Acts 28:28 and thus can not see the difference in the Calling, Hope, and Sphere of blessing between these groups of believers.
Is membership of the one Body coextensive with salvation?
We are sure that there is sufficient in the Scriptures to warrant the belief that the reception of The Truth of The Mystery is subject to an elective purpose of God, operating within the wider election unto salvation. Others before us have had the impression that this is so but have been hampered by not realizing that the present Dispensation did not begin until after Acts 28:28; consequently, they have spoken of an inner election to the "headship" of the One Body. This is the result of including the body of 1 Corinthians with the Body of Ephesians, which can not be. We believe that our inquiry will lead us to see that membership in the One Body itself is the object of this elective purpose.
There is another system of teaching that compromises with those who perpetuate un-dispensational doctrine and observances, believing that we who see The Truth of The Mystery should not expose the error of the traditionalists. We might as well extend our charity and encourage the Jew in his legalism. It is not for us to assume the sovereign prerogatives of God. Having seen the truth, we must "leave ... and go on to perfection". We have to be concerned with faithfulness, even though it should limit the sphere of our so-called usefulness.
Some may object at the outset to the idea that the Lord may have chosen some (from among those who are saved) to a peculiarly exalted position. These would doubtless have joined Miriam and Aaron in their resentment against the special call of Moses (Numbers 12:1-14), but they would have "perished in the gainsaying of Korah" if they had continued in their rebellion against the high calling of Moses and Aaron (Numbers 16:1-19). Or further, they would have murmured against the exclusive choice of Peter, James, and John to be witnesses of the Transfiguration (Matt. 17:1-5), yet their murmurings would not have altered these facts. It must ever be borne in mind, lest we be ensnared with pride, that the elective purposes of God have no room for "good works."
"When Rebecca had conceived . . . it was said unto her, The elder shall serve the younger". Why?
"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calleth" (Rom. 9:10-12).
Human responsibility must never be slurred over, but we are convinced that our God is One "Who worketh all things after the counsel of His Own Will." Human error and satanic guile may be responsible for the eclipse of The Truth of The Mystery all down the present age, yet of this, we are certain that none who were predestined by that unalterable counsel of God to "come to a knowledge of The Truth" could fail to receive it. Hence, we are driven to the conclusion that the time has come when the Lord intends to strip from our eyes the bandages of tradition and, from this time onward, to take the graveclothes from many believers who have been marked off to receive The Truth so long hidden beneath the rubbish of Christendom's conflicting creeds. The Lord has already given the life-giving command, "Come forth!" and the liberating command, "Loose him, and let him go" (John 11:43-44). We believe that "the knowledge of The Truth" of The Mystery is only attained by those who are the subjects of this "election within an election." They have received no revelation, they possess no new Bible, and they claim no special holiness or learning: The Truth lies upon the pages of Scripture possessed by all alike, yet apparently seen by very few.
Is membership in The One Body coextensive with salvation? May a man be saved and yet have never received knowledge of The Truth of The Mystery? These are questions to which we hope to give Scriptural answers as we proceed. In order to manifest more clearly the difference between "faith" (common to all believers) and "knowledge" (possessed by the subjects of this special grace), we venture to lay before the reader the arrangement of the opening verses of The Epistle to Titus. It will be seen in the suggested structure (1) that "the faith of God's elect" is described under the member C, d, e, f, and (2) "the knowledge of the truth" under C f, e, d.
It is clear that we are not saved according to our knowledge, yet it is quite certain that none can really believe, hope for, and suffer together with that which they neither know nor understand. Many have believed with "the faith of God's elect" who have been hopelessly confused concerning the Right Division of Truth. Men like John Calvin, Martin Luther, John Bunyan, or, in more recent times, Joseph Irons and Charles H. Spurgeon, have been stalwart champions for The Faith of God's elect, but if we examine them upon the next item (the knowledge of The Truth), they evidence a lack of agreement which leads to confusion. With them, the Kingdom and The Church, Israel and The One Body, Abrahamic promises, Zion, and the earth's regeneration are all spiritualized away, yet none of those to whom the knowledge of The Truth has been given would think for one instant that they were better than these men of God named above.
Titus 1:1-4
A a Paul (Name)
b A servant of God, an apostle of Jesus Christ (Title)
c According to (1) faith (the faith of God's elect);
(2) truth (the knowledge of the truth)
B According to godliness
C d Upon hope of eternal life.
e Promised by God, Who cannot lie.
f Before age-times.
C f Manifested in its own Seasons' Knowledge.
e His Word by heralding or proclaimed by The Word and words
d Entrusted to me Paul Apostle of the Mystery
B According to the commandment of God our Saviour.
A a Titus (Name)
b Mine own son (Title)
c According to a common faith.
The faith of God's elect is explained as comprising three items (see structure, member C). It has before it (1) the hope of eternal life, (2) which God, Who cannot lie, promised, (3) before the age-times. These items are enlarged upon in the writings of the great Reformers and Puritans. The knowledge of The Truth is explained in a twofold way: (a) it is closely connected with "godliness" (a term which we shall examine shortly), and (b) this truth has (1) a peculiar season for its proclamation, which is now, the present dispensation; (2) it is heralded or proclaimed by the word and words given to (3) the special Apostle of the Mystery - Paul.
Orthodoxy makes no distinction between the proclamation announced in Pentecostal days, or "gospel" times, and the present period; it starts its church at Pentecost and seeks to rule it by Matthew Chapter 18. As to recognizing Paul, the Apostle to the Gentiles, his Epistles might as well have never been written, for the place which they are given in study or preaching. If a "text" or a "reading" is wanted, the Gospels, the Acts, the Psalms, etc., are chosen again and again, whereas Ephesians, Philippians, Colossians, Timothy, and Titus are practically dead letters.
Before leaving this passage, we would like to call attention to the word translated as "godliness." The word is eusebeia and occurs 15 times in the New Testament. Fifteen is 5 (grace) X 3 (divine perfection). The Pauline epistles contain 10 of these 15 occurrences, still emphasizing 5, the number of grace. The average idea of godliness goes little further than piety, but the word means much more than this conveys to the English reader. It embraces the larger meaning of worship and may be rendered "the act or state of worshipping well or acceptably." Just as euaggelion means good message, and eudokia means goodwill, so eusebia means good worship. Worship to be good must be in harmony with the will of God in reference to The Dispensation obtaining for the time. Good worship once demanded the offering of the blood of bulls and goats, but that would not be acceptable now. Good worship once was accepted only at the Temple in Jerusalem, but such is impossible now.
If we read the literature of many of the "bodies" of Christendom, we shall hear many echoes of the Samaritan woman's words (John 4:20); it is all about where we may or may not worship - the Lord's reply seems to be overlooked. He disposes of both the Samaritan and the Jewish centers and tells us that "God is Spirit, and they who worship (This is not the same word as is translated as "godliness.") Him must worship Him in true spirituality". While so many sorrow over the so-called worship, which must have its solos, living pictures, politics, ethics, etc., they themselves are often involved in a system of bondage to ceremonies, observances, ordinances, and traditions, perpetuating that which belongs to another dispensation, and failing to offer that worship which is in harmony with the time now present. Those who "resist the truth" are, in the context, brought into close connection with those who suffer persecution for living in harmony with godliness or proper worship.
This failure to appreciate the spiritual character of the present dispensation is the secret that lies at the root of the bitterness that occurs among those believers who retain any regard for the Word of God. Zealous for God, but not according to the knowledge of The Truth, they have instituted a miniature Popery; the "central act of worship" is made an occasion of harshness worthy of a Diotrephes (3 John 1:9-10), and the true "place of worship" is unrecognized. Worship, to be acceptable, must be offered where The Great High Priest is. That is entirely independent of place, denomination, or circumstance; many have been received into fellowship there who would "defile" some assemblies on earth. "Heaven itself," the true "Holiest of all," is the only place of worship worthy of the name. From that assembly, none can excommunicate. The binding and loosing of man has no effect there.
We have often felt when we have heard of some believers who are called "over-sight" brethren that the word "over-sight" has more than one meaning and that while many have been keen over trifles comparable to the tithing of pot herbs, the weightiest matters concerning The Unity of the Spirit, and worship consistent with The Dispensation of The Mystery, have been "overlooked."
In 2 Timothy 2 and 3, we read about two classes. One class, to whom the Lord may "peradventure give repentance to the knowledge of the truth," and another, who though "ever learning never come to a knowledge of The Truth" ("knowledge" and "acknowledge" in Titus 1:1; 1 Timothy 4:3 (verb); 2 Tim. 2:25 and 2 Tim. 3:7 are the same). The first passage occurs in a setting that is of the utmost importance, especially just now. The arrangement of the passage (2 Tim. 2:14-26) is as follows:
A 2 Tim. 2:14-15 a Strive not
b Study
c Rightly divide the Word of truth
B 2 Tim. 2:16. Shun
C 2 Tim. 2:17-18. Illustration, "Canker"
D 2 Tim. 2:19. The sure foundation
C 2 Tim. 2:20-21. Illustration, "Vessels"
B 2 Tim. 2:22-23. Flee . . . avoid
A 2 Tim. 2:24-26. a Not strive
b Instruct
c Knowledge of truth and recovery from the snare of the Devil.
It is important that we should realize the purpose of this structural arrangement. It is not merely to excite our curiosity; it is for our instruction. The central member (D) is the important one and should be studied first. It tells us that in the midst of all the trials and perplexities of this pilgrimage, God's sure foundation stands. Let those who are troubled remember that and take courage. The door of heaven has not been closed by the shutting of a meeting place; access is still free there.
The foundation of God has connected with it (like a seal) the words, "The Lord knoweth them that are His, and let every one that nameth the name of the Lord depart from iniquity." These words are found in one of the most significant passages in the Old Testament and supply the key to unlocking the whole of the context. The moment we turn to Numbers 16, we shall see that it is directly connected with the "election within an election" and will throw light upon the much-discussed "vessels unto honor and dishonor." Korah and his company rebel against the thought that Moses and Aaron should be favored with higher privileges than they were and expressed their feelings by saying:
"Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord?"
Moses does not "strive" but falls upon his face. He then speaks to Korah in the words of 2 Timothy 2:19:
"Even tomorrow the Lord will show who are His" (Num. 16:5, cp. the Septuagint with 2 Tim. 2:19 Greek).
"Seemeth it but a small thing with you that the Lord hath separated you (sons of Levi) from the congregation of Israel.. . and seek ye the priesthood also?" (Num. 16:9-10).
Just before the terrible judgment fell upon Korah and his company, Moses uttered the words which form the second portion of the seal of 2 Timothy 2:19, "Depart I pray you from the tents of these wicked men." Surely, we can see that the Lord intends us to use this passage in interpreting 2 Timothy 2. The very ones who resented the special choice of Moses and Aaron were themselves specially chosen out of the congregation of Israel. They rebelled against "an election within an election."
On either side of the sure foundation, we have the members marked C and C, Hymenaeus and Philetus on the one hand, and the great house with its various vessels on the other. We must exercise care here lest we miss the Holy Spirit's meaning. In the first case, we have teachers of error whose words are like gangrene. Are the vessels unto dishonor to be reckoned as typifying the same? Much depends upon the force of the little word "but" in verse 20. The injunction had been, "depart from iniquity," and lest by overzeal the believer should think that such a title could not possibly mean a fellow saved one, the Apostle reminds him that "in a great house there are not only vessels of gold and silver, but also of wood and of earthenware, and some indeed to honor, and some, on the other hand, to dishonor." In other words, he must be prepared to find within the circle of electing Grace two classes.
Some will have, by grace, received Knowledge of The Truth, while others, though saved, never get beyond the faith of God's elect. All such will "live," but all will not "reign"; some will be "denied" this "honor." It is interesting to note here that Timothy's name is suggestive, as it means "honored of God"'
Interpreted in the light of Numbers 16, this passage indicates that in the present purposes of God, there are some who have been chosen out from the mass of believers; that they have had the eyes of their heart enlightened, that they may know what is The Hope of His Calling, and The Truth of The Mystery, while others are left in the traditions of Christendom, saved, yet not so free as they could be if they but would "know The Truth" (John 8:32). Orthodoxy has no room in its creed for "one star differing from another star in glory," neither has it place for the words "more tolerable" in its conception of future punishment. In order to illustrate better that those under the heading "iniquity" are not the "vessels unto dishonor," we will turn for a moment to 2 Corinthians 6:14 - 2 Cor. 7:1.
Both 2 Tim. 2 and 2 Corinthians 6 have been misused. From both of these passages, Christians have drawn arguments about "being separate" from differing Christians and have not hesitated to use the words "unclean," "defiled," etc., of those whom the Lord has accepted. Those who have been urged to "come out from among them" do not seem to have had enough courage to dare ask to whom the word "them" referred but have helped on the heart-breaking work of judging one another. The context gives a fearful list as the answer, viz., "unrighteousness," "darkness," "Belial," "infidel," and "idols" (2 Cor. 6:14-16). Are these God's descriptions of His erring children? Such an interpretation is but a murderous, "says now Shibboleth." The true interpretation is lost in this party spirit zeal.
2 Corinthians 6:17-18 is not an exhortation to believers but is a complex quotation from the Old Testament which supplies the exhortation 2 Cor. 7:1, "Having therefore these promises, dearly beloved, let us cleanse ourselves," etc. It is not so humiliating to be busy cleansing others and removing the motes from their eyes, but dearly beloved, "let us cleanse ourselves." The verb "to cleanse" (2 Cor. 7:1) and the verb "purge" (2 Tim. 2:21) are kindred words. So also is the exhortation; he is to purge himself.
Two very distinct words are used in 2 Timothy 2:19. Regarding "iniquity," the believer must "depart" (the word is very emphatic and is literally "apostatize"), but regarding the vessels unto dishonor, he is to "purge himself." The word "dishonor" needs a little explanation. To the English mind, dishonor signifies some positive shame, whereas the word atimia means "lack of honor." This can be seen in 1 Corinthians 12:23, "those members of the body which we think to be less honorable" (atimotera). The figure of a vessel suggests the theme - of election. "Hath not the potter power over the clay, of the same lump, to make one vessel unto honor, and another unto no honor?" (Rom. 9:21). "That the purpose of God according to election might stand" (Rom. 9:11). The vessels unto "no honor" are those who have never received the "knowledge of the truth," and who are not among those who, like Paul, look forward to the "honor" of "reigning." We will speak more definitely about this later.
The last two verses of 2 Timothy 2 tell us of some who are in the snare of the devil and that they will "oppose themselves" to those who bear the message of liberty and glory. The servant of the Lord does not strive, and he is a vessel of gold or silver; he lets "the potsherds strive with the potsherds of the earth" if they will. He seeks grace to be "gentle toward all, apt in teaching, bearing up under injury and malice (2 Tim. 3:12), in meekness instructing those who oppose themselves, if God perhaps may sometime give them repentance unto a knowledge of the truth, and that being taken alive by Him, they may awake from the snare of the devil unto His (God's) will" (2 Tim. 2:24-26).
Will the reader refer to the last structure illustrating this passage, as the first and last members will be seen to answer one another? In 2 Tim. 2:14-15 we find the injunction not to "strive" about words, while in 2 Tim. 2:24, we have the commandment not to "strive" with opposers. He who "instructs" (2 Tim. 2:25) has "studied" (2 Tim. 2:15), but the lesson of lessons for us is that "The Knowledge of The Truth," which delivers from the snare of the devil and marks one out as a "vessel unto honor," is The Rightly Divided Word of truth (2 Tim. 2:15). Here is the secret of faction and strife. Satan not only opposes the Bible as a whole but lays a snare for the earnest believer, traps him into un-dispensational practices, blinds his eyes to the "Gospel of The Glory of Christ" and The Truth of The Mystery, and makes him a tool in his destructive work.
Persecution and religion go hand in hand. Timothy is prepared to receive hard treatment at the hands of those who ought to have received him with open arms. 2 Timothy 3:12 has been shorn of its true meaning. "All who are willing to live godly in Christ Jesus (or in a manner consistent with the present will of God regarding worship) shall suffer persecution." Some Christians suffer persecution in their endeavor to live in harmony with the "Sermon on the Mount." They read this verse and find consolation and confirmation, but this is not the meaning of the passage.
In 2 Timothy 3:10-11 Paul has made reference to the "persecutions" which he endured, particularly mentioning those which came upon him at Antioch, at Iconium, and Lystra. Why does he specifically mention these cities? Why not Jerusalem? The reason is that Antioch, Iconium, and Lystra are associated with a ministry fulfilled in absolute independence of Jerusalem and the twelve, and also that the Scripture intimates that it was at Lystra that the Apostle, being stoned to death, was "caught away to paradise" and saw the visions, and heard the words which related to The Glory of Christ. Let those who claim consolation from 2 Timothy 3:12 be consistent. Let them follow Paul in his separate teaching. Then, they will be entitled to the solace of this passage. The endurance of hardship is repeated several times in relation to the special truth committed to the apostle:
"Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner, but be thou partaker of the afflictions of the gospel" (2 Tim. 1:8).
"The gospel, whereunto I am appointed a herald, and an apostle, and a teacher of the Gentiles. For which cause I also suffer these things" (2 Tim. 1:11-12).
"Thou therefore, my son, be strong in the grace that is in Christ Jesus, and the things which thou hast heard of me among many witnesses, the same entrust thou to faithful men, such as shall be competent to teach others also" (2 Tim. 2:1-2).
This true exclusivism disposes of nine-tenths or more of so-called teachers, for they do not even know that Paul had any distinctive message to be passed on.
Paul continues, "Thou, therefore, endure hardness as a good soldier of Jesus Christ" (2 Tim. 2:3). Then again, after speaking of The Gospel, which he calls "My gospel," the Apostle says, "wherein I suffer hardship, as an evil doer, even unto bonds . . . Therefore I endure all things for the elects' sakes, that they may obtain salvation" (2 Tim. 2:9-10); yes, but not only salvation, "that they may obtain the salvation which is in Christ Jesus with age-abiding glory." There is no need for us to begin speculating as to the difference between this salvation and the added glory, for the apostle immediately explains, "If we died with Him, we shall also live with Him." This is "salvation"; this embraces every believer, whether he has "The Knowledge of The Truth" or not. "If we endure, we shall also reign with Him." This is the added "glory" and "honor." "Living" is one thing; reigning is another. All who reign will live, but not all who live will reign.
The Lord has been pleased to arrange that the present "light affliction, which is but for a moment" (connected in this Epistle in a special manner with the teaching committed to Paul), shall "work for us as a far more exceeding age-abiding weight of glory." Some, maybe, will say this is works, not grace. One thing we know, and that is it is Scripture, and further, if the Lord had never told us of this High Glory, we still could not have resisted The Truth when He made us see it, but we should have endured affliction sooner than give it up. Shall we say hard things then if the Lord is pleased to add more of His riches of Glory upon those who, for a short season, are called upon to suffer together with His despised Word?
Believers will either receive The Truth and look forward to reigning or will reject The Truth and be denied this honor. "If we deny Him (if we are ashamed of the testimony of our Lord and of Paul, His prisoner), He also will deny us." This in no wise touches eternal life, for "if we are faithless, He abideth faithful, for deny Himself He cannot."
We can now proceed a little further. Both Paul and Timothy looked forward to a crown, which confessedly symbolizes reigning. The Apostle charges Timothy:
"Be instant in season, out of season, reprove, rebuke, exhort with all longsuffering (2 Tim. 2:24-26), and doctrine, for there will come a season when they will not endure sound doctrine, but according to their own desires will, unto themselves, heap up teachers, (because) they have an itching ear, and from The Truth, they shall turn their ears away, and unto myths will they be turned aside" (2 Tim. 4:2-4).
Here we have the prophetic picture of these our own very days. The evil started as recorded in 2 Timothy 1:15, "All they in Asia "turned away from me," and necessarily, it ends with the words, "turn away from The Truth." Does the reader wonder why God has laid upon the hearts of some of His children the burden of this rejected Truth and this rejected Apostle? Apart from the contemplation of these false teachers, Paul addresses Timothy:
"But thou, be sober in all things, suffer hardship, do the work of an evangelist (cp. Eph. 4:11), the ministry that is thine complete" (2 Tim. 4:5).
The Apostle's approaching death is the reason for this final charge. There is no more Scriptural warrant for "evangelistic succession" than for "apostolic succession," the last word in ministry being 2 Tim. 2:2, "teachers." Continuing, we read:
"For I am already being poured out as a drink offering,
and the season of my release has come,
the noble contest I have contested,
the race I have finished,
the faith I have kept,
henceforth there is laid up (same word in Col. 1:5, `the hope laid up in the heavens') for me the crown of righteousness,
which the Lord, the righteous judge,
will render unto me in that day,
and not to me only, but unto them also that love His appearing" (2 Tim. 4:6-8).
The hope of the Mystery is to be received In Glory. "When Christ, Who is our life, shall appear, then shall ye also appear with Him In Glory." "Looking for that blessed hope and the appearing of The Glory." Those who look for the parousia, or who expect to pass through the tribulation, must not be surprised if they miss this "crown," especially if, by ignoring this special messenger Paul, they are found "denying" (2 Tim. 2:12), and "ashamed" (2 Tim. 1:8).
In 2 Timothy 2:5-6, there is another reference to a crown: "If moreover any man contend even in the games, he is not crowned unless he contend according to the rules. The husbandman must labor, before partaking of the fruits". To obtain the "glory" and to "reign" (2 Tim. 2:10-12), the believer must "keep the rules." The truths of other dispensations will not suffice. We must regulate our worship, our witness, and our warfare according to the teaching of The Epistles of The Mystery, or fail. We must:
"lay aside every weight, and the easily entangling sin, and run with patience the race that lies before us, looking off unto Jesus, the Prince-leader and consummator of faith, Who for (anti, over against, or corresponding to) the joy that was lying before Him, endured a cross, despising the shame, and is set down at the right hand of the throne of God" (Heb. 12:1-2).
This crown, this race, makes us think of the "prize" of Philippians 3. The realization of "an election within an election" will throw great light upon that Chapter. Brethren, do you see your calling? If so, "walk worthy" of it. Let the potsherds strive with the potsherds of the earth if they will.
"Let the peace of God rule in your hearts, to which also ye were called in one body, and be ye thankful" (Col. 3:15).
We hope this helps,
The Believers
Ron wrote:
Do not think that I do not believe in an entity we call GOD; too many things happen in life to exclude some superior being, but for me personally, I find it very hard to believe that the Holy Bible should be trusted as an accurate account of history. Yes, I believe that this entity guided man's hand through dreams, but I cannot trust MAN. If you would not mind, please walk me through Adam and Eve. Cain went on to form his own kingdom. Did he take with him an unknown sister, or are we capable of mating with apes? Did Seth also choose another sister, or did he also choose an ape? Please do not treat this E-mail as an attack on people's beliefs, just a couple of genuine questions.
Thank you,
Ron.
Dear Ron,
God Bless you, and thank you for writing. Adam and Eve didn't only have two children, but throughout the Bible, the names of female children are mostly withheld. The sons of Adam and Eve could only marry their sisters in that they were the only people on earth. Due to the fact that sin had not affected the bloodline nearly as much as in later generations (illustrated by the healthy, long lives they had), this made marrying their sisters free from causing birth defects.
We also offer this short "discussion" on whether the Bible can be trusted as the Word of God where believer A represents one seeking and B represents the standpoint of Believer.com.
I am satisfied with the words of Christ
Two Christians were standing, with open Bibles, discussing some theme (apparently of great interest), and as the subject of their discussion may possibly be of general interest, let us draw a little nearer so that we may get the benefit of their remarks. We will call them for the sake of clearness A and B.
A -- I am satisfied with the words of Christ.
B -- Friend, believe me, we are one in that blessed fact, for He is the Truth, His words are spirit and life, He came to reveal the Father, and the heart of every believer still says, "Show us the Father and it sufficeth us." We are both satisfied with the words of Christ.
A -- You interrupted me; I was going to say that I am satisfied with the words of Christ and do not need the opinions of Paul or any other man.
B -- By the "words of Christ," then, I understand you to mean the four Gospels, and by the opinions of Paul, I take it that you mean The Epistles were written by that servant of God. Let me just ask you a question. Am I right in assuming that the words of Christ with which you are satisfied are those of the Four Gospels?
A -- Certainly.
B -- I see. You have not, therefore, any words of Christ written by Himself?
A -- Of course not!
B -- What words of Christ you have, therefore, were written by other men and not by Himself?
A -- They were written by Matthew, Mark, Luke, and John.
B -- Pardon me if I appear too persistent, but supposing I were to take your line and say, "I do not want the opinions of Matthew, Mark, Luke, or John, I want the actual words of Christ Himself" What would you say?
A -- I should say that in these Four Gospels, we have the words of Christ, written by these men as they were guided and inspired by the Spirit of Truth. Look at this passage in John 14:26:
- But the Comforter, which is the Holy Ghost, Whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
Here you see my warrant for believing that, although the record may have been made by Matthew or Luke, yet the record is inspired, and in these Gospels, I have the words of Christ, which are enough for me.
B -- I am glad that we both agree on this next point, namely, the full inspiration of the Four Gospels, but do you not see that if Matthew could be inspired to write the Gospel that bears his name, Peter, John, James, Jude, and Paul could equally have been inspired to record the words of Christ spoken since His Resurrection? Your reference to John 14:26 was most apt, and it reminds me of another statement in John 16:12-14:
"I have yet many things to say unto you, but ye cannot bear them now.
Howbeit, when He, the Spirit of truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak: and He will shew you things to come.
He shall glorify Me; for He shall receive of Mine, and shall shew it unto you".
Now notice one or two important features of this passage.
- There is a contrast here with your passage of John 14. In John 14, the subject of inspiration is a question of bringing to remembrance things that Christ has said. In John 16, the same Spirit shows them things that He hears, which suggests that there will be further revelations than the Four Gospels.
- This is still more clearly taught by the words, "I have many things to say unto you, but you cannot bear them now."
- If we are to have "All Truth," we must have this later witness, which supplements and goes beyond the teaching of the Four Gospels. These words of Christ make some further revelation, such as is contained in The Epistles, a necessity. Do you not see that by limiting yourself to the Four Gospels, you do not have all the words of Christ that you might have and, therefore, cannot truly be satisfied?
A -- This passage in John 16 does certainly seem to speak of a revelation subsequent to and equally inspired with the Four Gospels, and I must look into the matter afresh, lest a mistaken zeal for the supremacy of Christ should rob me of that truth which after all He Himself says "shall glorify Me."
All Scripture is Given by Inspiration of God
A -- I have been thinking very much about John 16:12-14 and your remarks upon it, but I still feel that the words actually spoken by Christ Himself must come to the true believer with greater force than those spoken by fallible men like ourselves, even though inspired for the time.
B -- I honor your desire to glorify the Lord Jesus Christ, but I think a little attention to one feature of His ministry will help you to see the subject of the inspiration of both The Gospels and The Epistles in a clearer light. If Christ spoke His own words and taught His own doctrine, then we should possibly feel that His words were of greater weight and authority than those of Peter and Paul in the Epistles.
A -- But did He not speak as one having authority, and not as the Scribes? What do you mean by "speaking His own words"?
B -- Do not let us misunderstand one another; let us rather "open The Book."
A -- I suppose you are going to turn to the Epistles?
B -- No, we will turn once again to the Gospel according to John. First, let us notice John 14:24:
- ... My sayings: and the Word which ye hear is Not Mine, but the Father"s which sent Me.
Here is a distinct statement that should be enough for any who are "satisfied with the words of Christ." Look again, this time at John 12:49-50:
- For I have not spoken of Myself; but the Father which sent Me, He gave Me a commandment, what I should say, and what I should speak ... whatsoever I speak therefore, even as the Father said unto Me, so I speak.
This is added testimony to the same effect. One more verse will suffice us here, viz. John 7:16:
- Jesus answered them and said, My doctrine is not Mine, but His that sent Me.
It is clear from these words of our Lord that what He taught and spoke was what He had Himself been taught (John 8:28) and commanded to speak.
A -- Do I understand by this that you deny the Deity of Christ?
B -- By no means. That the Word "was God," this same Gospel declares, and that I believe with all my heart. But the Lord humbled Himself and took upon Him the form of a servant. As the "sent one," He did not speak His own message, but the words of Him that sent Him.
A -- Well, accepting this, I do not see your intention. If every utterance of the Lord's was actually the Word of God, that seems all the more reason why I should abide by them.
B -- Abide by them by all means, but do not forget that the point is that the authority for Christ's teaching is the Father that sent Him. Now let us look at the Epistles. Turn to 1 Thessalonians 2:13:
- For this cause also thank we God without ceasing, because, when ye received the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God.
You see by this statement that Paul, Silas, and Timothy, acting in their capacity as "sent ones", claimed the self-same authority for their words as did Christ Himself. In 1 Peter 1:25, we read:
- The word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
In 2 Peter 1:20-21, Peter speaks of the inspiration of Scripture, and in 2 Peter 3:16, he links Paul's Epistles with "the other Scriptures". In 1 Peter 1:11, Peter, speaking of the Old Testament prophets, says that they spoke by "The Spirit of Christ". Paul, in Romans 15:8, speaks of the Lord's earthly ministry and goes on to say of himself, "That I should be the minister of Jesus Christ to the Gentiles" (Romans 15:16). In 2 Timothy 1:8, Paul says to Timothy, "Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner." Does it not, therefore, appear to you that the following facts emerge clearly from these quotations?
- The words of Christ and His apostles are not to be considered as their own but as the words of Him that sent them.
- The testimony of The Epistles is still considered to be the testimony of Christ, this time as The Risen One, and speaking through those who had been chosen and "sent" by Him.
- In each case, the authority for the message is that of the "sender"; in The Gospels, Christ is the Sent One; in The Epistles, the apostles are the sent ones, (the very word apostle (from apostello) means "a sent one"), and Christ still speaks to us, even though in Person He is now at the right hand of God.
A -- This is certainly a most important aspect of the subject and one that has never struck me before. It would appear from what you have pointed out that whether it be the words of Christ recorded in The Gospels or the words of those sent by Him recorded in The Epistles, we are to see that both go back to God Himself, the "Sender," for their authority. This, coupled with the words of John 15:26, "When the Comforter is come, whom I Will Send unto you from the Father, even The Spirit of Truth," and John 16:13-14 "He shall glorify Me: for He shall receive of Mine, and shall shew it unto you," certainly makes me feel the need to reconsider my attitude to The Epistles.
B -- Dear friend, if you just regard both Gospels and Epistles as being of equal authority and of equal inspiration, you will have the key to much blessing and light. Remember 2 Timothy 3:16.
A -- What is that?
B -- Well, you search and see for yourself and ponder it well till we meet next time.
The Right Division of The Word of Truth
A -- I am afraid I am not clear as to the real results of our conversation on the equal authority and inspiration of both The Gospels and Epistles.
B -- What is your particular trouble?
A -- Well, seeing that I had agreed that The Epistles were of equal authority with The Gospels, I felt that I must obey them all and practice them all, but this I find to be impossible.
B -- Why?
A -- They do not speak alike. For instance, just one or two features at random -- there are so many that I am bewildered. The Sermon on the Mount says, "The meek shall inherit the earth," yet Ephesians 1:3 tells me that I am blessed in "heavenly places." Mark 16:17 says that "these signs shall follow" the preaching of The Gospel, yet I find Paul saddened because Epaphroditus was sick; why did he not heal him as he did others? Then this made me say, "Why have we not all the miraculous gifts the church at Corinth had?"
Then I find during the period of The Acts of The Apostles that there were two baptisms, one in water and one in spirit, whereas, in Ephesians 4:5, I find that "there is one baptism." Which one is it? and why only one? Then, I used to believe that The Church was the Bride; Peter speaks of the redeemed as being a holy nation and a royal priesthood, while Paul in Ephesians and Colossians says The Church is The Body.
Then again, I used to believe that we ought to keep The Sabbath day, yet I find in Colossians 2:16, "Let no man judge you with regard to the sabbath day," and in Galatians 4:10-11, "Ye observe days ... I am afraid of you". Matthew 19:16-20 (the very words of Christ Himself mark you) teaches that eternal life may be had by keeping the ten commandments, yet Galatians 3:21 teaches that life cannot come by works, but only by faith.
B -- What is the solution, do you think? Shall we conclude that the Four Gospels are the Truth and the Epistles untrue?
A -- No, for we have seen that John 16:12-14 looks forward to The Epistles and that The Epistles are inspired equally with The Gospels.
B -- The solution then must be found in some other feature. Let us look once more at John 16:12-14. It is evident that in The Epistles, we must expect something deeper and more advanced than we find in The Gospels, for the Lord said, "I have yet many things to say unto you, but ye cannot bear them now." It is also evident that whatever the difference may be, it will not take away but rather add to The Glory of Christ, for concerning that added revelation, the Lord said of the Spirit, "He shall glorify Me."
A -- But what puzzles me is, how can both Gospels and Epistles be true when they say such opposite things?
B -- The answer is fairly simple. It is a matter of recognizing different dispensations.
A -- What do you mean by dispensations?
B -- Let us find our answer in John's Gospel again. This time, turn to John 1:17-18:
- For the law was given by Moses, but grace and truth came by Jesus Christ. No man hath seen God at any time; the only begotten Son, Who is in the bosom of the Father, He hath declared Him.
In these verses, two dispensations are referred to, the one of law and the other of Grace. The one revealing God as Law-giver and King, the other as Father. You yourself have already recognized the difference between these two dispensations, for being a Christian, you do not feel called upon to put into practice all that Moses taught under the law, even though you believe the law to be as fully inspired as The Gospels and Epistles. The same principle obtains between the various parts of the New Testament.
It is a fruitful cause of much error and confusion to fail to see that the dispensational dealings of God with Israel during the time of the Lord's earthly ministry differ from His dealings with both Israel and the Gentiles since Christ ascended into heaven.
A -- Do you mean to say that Christ came to Israel and did not come to set up His Church?
B -- We must not leave our real subjects for details, but I will just say that in Matthew 15:24, the words of Christ Himself will answer you:
- I am Not sent But unto the lost sheep of the house of Israel.
Let us settle one thing at a time. There are evidently different dispensational dealings revealed in the Scriptures, and when these differences are duly observed, difficulties vanish, and Truth becomes clear. I leave you with another verse taken from 2 Timothy. This time, it is 2 Timothy 2:15:
- Study to shew thyself approved unto God, a workman that needeth not to be ashamed, Rightly Dividing the Word of Truth.
Some Examples of Rightly Dividing the Word of Truth
A -- I should be glad if you would give me a little indication of the results of "Rightly Dividing the Word of Truth," for I rather fear it simply means cutting the Bible to pieces with no advantage when it is done.
B -- Let me draw your attention to some instances of a wrong division before looking at the other side.
The translators of the A.V. attempted to divide the subject matter and gave notes at the headings of the chapters. Over Isaiah 19, they say, "God's heavy judgment upon Jerusalem," but over chapter 30, they say, "God's mercies towards His Church." Or again, over Isaiah 59, they write, "The sins of the Jews," but over 60, "The glory of the Church." When it is a case of judgment, the literal meaning is retained, but when it is a case of blessing, "the Church" is intruded. We will not waste time tabulating errors; however, let us seek the "Word of Truth."
We have already seen that all Scripture is inspired, but that all Scripture does not speak (1) to the same people, (2) at the same time, and (3) with the same message. All Scripture is For us, but all Scripture is not About us. To discover that part of Scripture which is For us, About us, and To us, we must "Rightly Divide The Word of Truth." The people addressed in the Bible are divided into three companies, "The Jews, the Gentiles, and the Church of God" (1 Cor. 10:32). Whenever you open your Bible therefore, seek at once to discover which of these three classes is addressed.
A -- How can I do this? It seems that I should have to conduct a very careful inquiry involving much time and ability. Cannot I take the Bible at its face value to mean just what it says?
B -- If only you would, your difficulties would vanish. I would say to you, "Read the envelope before you read the letter."
A -- Explain your meaning.
B -- Well, look at the envelope of Isaiah"s prophecy (Isaiah 1:1) and tell me whether it is addressed to Jew, Gentile, or Church.
A -- (Turns to the passage) It says that it is concerning "Judah and Jerusalem."
B -- Well, that answers the question for you there easily enough. Accept it as "meaning just what it says." Now look at the "envelope" of James's Epistle (James 1:1).
A -- (Turning to the epistle) It is addressed to "The twelve tribes which are scattered abroad."
B -- Again, you have your answer, and you will find that somewhere in every Book of the Bible, there will be these identifying marks, enabling you to "Rightly Divide" The Word as belonging either to Jew, Gentile, or Church of God.
A -- Is there any other important way in which The Word should be "Rightly Divided"?
B -- Yes. Time periods enter in very largely. For example, Matthew 10:5-6 says:
- Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel.
If this passage is not to be divided at all, as some would affirm, there never should have been a single Gentile saved or even evangelized. Further, if we do not Rightly Divide The Word, we shall have Christ contradicting Himself, saying in chapter 10, "Go not," and in 28, "Go Ye."
Again, we must keep distinct the various callings that are indicated in The Word. The Kingdom must not be confounded with The Church. The Kingdom is yet to come, for the prayer is "Thy Kingdom come," and it relates to the earth as under the power and pattern of heaven, "Thy will be done on earth as it is in heaven." The Church is an elect company called out from the world during the present time. Christ is never called the "King" of The Church. Then again, the various "Gospels" need to be carefully divided.
A -- Surely you do not mean me to understand that there is more than One Gospel?
B -- No, I do not, not in the sense that you mean. There is but One Gospel and one way of Salvation; nevertheless, there are "Gospels" in the Scriptures that are not all alike. For example, "The Gospel of the Kingdom" is defined for us in Mark 1:15:
- The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
The twelve apostles went out and preached this Gospel (Matt. 10), yet Peter reveals that he did not know at the time that the Lord Jesus was to die and rise again (Matt. 16:21-23). Surely, the "Gospel of The Grace of God" could not be preached without Christ's death and Resurrection being either expressed or acknowledged! In Revelation 14:6, we have the "Everlasting Gospel." Read its terms for yourself. There is no reference to redemption or to Christ, just "Fear God the Creator." This, again, is no gospel for the present time.
Then again, we read in some Scriptures of a "Mystery," which had been hidden by God, and revealed at a definite period (see Eph. 3 and Col. 1). We must be careful not to read into earlier Scriptures, therefore, The Truth revealed in later ones. This applies to The Epistles of Paul as a whole. While all his Epistles are necessary for The Church, we shall find upon examination that his ministry needs Rightly Dividing and that not only is it as a whole distinct and independent, but that within itself, it divides into two distinct sections. But I think you have had enough for the time being. Just open your Bible and make a few tests.
Consider -
The envelope,
Whether Jew, Gentile, or Church,
Whether past, present, or future, and
Whether the dispensation is Law, Grace, Kingdom, Church, or Millennial.
We hope this helps,
The Believers
Mrs. Surber wrote:
In response to the teaching on Marriage:
Actually, it Does say for the wife to obey the husband.
Titus 2:3-5 states this as part of a woman's job description as put forth from their elder and aged women. In verse 5 it is very specific that wives are to be obedient to their wives or they are blaspheming the Word of God. This is very serious business.
v3-The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things;
v4-That they may teach the young women to be sober, to love their husbands, to love their children,
v5-To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed. "
also look at 1 peter 3:1-6, esp.v6-"Sara obeyed Abraham,calling him lord."
Please teach the words of the Holy Bible correctly. Women today are deceived enough by the Devil without Christians giving false or incorrect or non-complete teaching.
definitions (from Webster's dictionary)= obedient-yielding, willing, eager to accomplish injunctions or desires, abstaining from that which is forbidden.
blasphemy-impious utterance or action concerning God or sacred things. an act of cursing or reviling God. irreverent behavior toward anything held sacred or estimable. to speak evil of, slander, abuse.
Respectfully correcting as per 2 Tim 3:16-17,
Mrs. Surber
Dear Mrs. Surber,
God Bless you, and thank you for writing. We know you have written from a great concern for women today and a desire to teach the Scripture correctly, but we would caution you always to check the words of The Word, or you may find yourself teaching the traditions and commandments of men and not God's Truth. You cite Webster, but we cite Scripture and the true meaning of the words The Holy Spirit teaches. In every Scripture you referenced, the word obey, obedient, or obeyed is the Greek word hupotasso or hupakouo (a derivative of the same word), as is also the usage in every Scripture we referenced in our teaching and does not mean to obey blindly but to submit voluntarily.
God never intended ANY believer to obey a command that is evil or contrary to His Word, and we all know too well that this type of obedience has been required of women by evil men throughout the ages. God's Word, by using the wonderful word "submit" as is the essence of hupotasso or hupakouo teaches women everywhere that loving subjection is the goal of a faithful wife and strict obedience to God and Him alone is the goal of a faithful believer even if it means defying the wishes of a wicked husband. God never asked for a loss of freedom of will, even when it comes to His commandments, but in Him, we can safely obey, but with men, obedience is sometimes a pathway to destruction.
Submit
hupotasso
Thayer Definition:
To arrange under, subordinate
To subject, put in subjection
To subject one’s self
To yield to one’s admonition or advice
Obey
peitharcheo
Thayer Definition:
To obey (a ruler or a superior)
We hope this helps,
The Believers
Colossians 2:6
As ye have therefore received Christ Jesus the Lord, so walk ye in him:
Jess wrote:
I have had Proverbs 16:33 taped to my wall at my computer on a 3x5 card.
I have been wanting this to sink in and have been asking YHYW to help me
understand this better, and then today, I came across your website by way
of my iGoogle page, where I have the scripture a day on it.
Thank you for taking the time to post this.
Jess
P.S. We know that Esau lost his inheritance; does this mean we can lose ours
as well? This is something I struggle with as even though I have claimed to be
saved and even born again, I have never let go of some sins in my life.
Thank you for taking the time to answer.
YHYW, make His face shine upon you and bless you. Amen!
Dear Jess,
God Bless you, and thank you for writing and your kind words. As to a loss of inheritance, the short answer is yes, as long as by inheritance, you mean rewards, not loss of life. If a believer fails to believe God or sins, they can lose rewards they have earned or could have earned, but Life is a Free Gift that God made sure through His Grace and kindness to us through Jesus Christ. This Free Gift cannot be lost, forsaken, or forfeited in any way because it is God's Gift and is Age Abiding.
Why we believe this is:
The word translated "freely" in the New Testament is dorean, and like dorea, dorema, and doron is derived from didomi, "to give." We cannot stress too strongly the blessed fact that justification is an act of Grace, a gift undeserved and unmerited. The word "freely" occurs in The Gospels, the Epistles and Revelation:
"Freely ye have received, freely give" (Matthew 10:8).
"They hated Me without a cause" (John 15:25).
"I have preached to you the gospel of God freely" (2 Corinthians 11:7).
"If righteousness come by the law, then Christ is dead in vain" (Galatians 2:21).
"Neither did we eat any man's bread for nought" (2 Thessalonians 3:8).
"The water of life freely" (Revelation 21:6, Revelation 22:17).
The English language will not allow John 15:25 to be translated as "They hated Me freely," but we can say: "They hated Me gratuitously." So in Galatians 2:21, "Christ is dead in vain" (or gratuitously). Romans Chapter 5 places great emphasis on this gratuitous act of God:
"But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift; for the judgment was by one to condemnation, but the free gift is of many offenses unto justification". (Romans 5:15-16).
Here, God uses not only dorea in Rom. 5:15 and dorema in Rom. 5:16 but also charisma, a gift in grace (or gracious gift), translated in both verses as "free gift." We doubt whether any definition of Grace is complete that does not include this element of a gift that is the antithesis of "wages" (Romans 6:23), a gift that is without repentance on the part of The Giver (Rom. 11:29). The "grace-by-faith-salvation" of Ephesians 2:8 "is not of works, but is The Gift of God."
It is the very essence of love to give. Even sinful men and women manifest their mutual love by the exchange of gifts. Children, parents, and friends seize upon birthdays, weddings, and almost any festive season as opportunities to manifest their love through gifts. The Love of God has been shown forever in The Gift of His Son (John 3:16), and it is a repeated characteristic of The Love of Christ that gives and gives freely gifts and Life to all who will accept That Gift (Galatians 2:20; Ephesians 5:2 and Eph. 5:25).
We have been "justified freely," gratuitously, without a cause, "by His Grace." Here, we need to pause so that we may receive the double emphasis upon the "Grace" element of The Gift. Grace is of such a nature that it is entirely made imperfect by the intrusion of "works" or "wages."
"And if by grace, then it is no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work" (Romans 11:6).
"Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness" (Romans 4:4-5).
"For the wages of sin is death; but the gift of God is eternal (aionion) life through Jesus Christ our Lord" (Rom. 6:23).
"For by grace are ye saved . . . it is the gift of God" (Ephesians 2:8).
Let not our own crude sense of right and wrong rob us of The Truth of this wonderful Gift of Grace. Romans 3:24 states we are "being justified freely by His Grace, through the redemption that is in Christ Jesus." What it does not say is that this freely given justification is because the Lord Jesus earned a legal righteousness for us by His obedience to the law of Moses. Such an idea robs the Grace Gift of its Glory and brings God down to the level of a bargainer with His Son, whereas it is God Himself Who loved the world, God Who sent His Son, God Who justifies us freely, God Who provided the ransom which is payment in full for all sin, past, present and future.
Justification Through Redemption
Where some schools of theology teach justification through "imputed obedience" under the law, God declared that it is through the "redemption" that is in Christ Jesus (Romans 3:24). The same truth appears in Romans 5:8-9 where we read: "Christ died for us. Much more then, being now justified by His blood", and again in Romans 4:25: "Who was delivered up because of our offenses, and raised again for our justification." Christ's death dealt with our sin. His blood at once redeems, atones, and makes us near. Redemption sets us free, and long before The Dispensation of Grace dawned, David realized that God would reckon righteousness where He forgave sin.
"Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin" (Rom. 4:6-8).
It was necessary that sin should be righteously dealt with, and that has been done, but it is The Glory of The Gospel that the same Love that prompted our redemption and our deliverance can provide gratuitously, freely, and without cause (except in the Great Love of GodWho Loves us.) "a righteousness of God apart from the law."
Shall we reject this Loving Gift because we do not see just how God could give it to us freely and without some external moving cause on our part? We undervalue far too much the initial movement of God in our Salvation. Who constrained God in the first place to provide a ransom? What works of righteousness were accomplished, and by whom, before He would send His Gift of Love down to die? And all that to a world that rejected Him and was dead in trespasses and sin.
If we take God at His Word and do not add to it or remove it from its context, do we not begin to experience a knowledge of Love that surpasses understanding? Then Scriptures in this Pure Light impart much fuller enlightenment, for example, the words of Romans 8:32:
"He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?"
Here is God's own argument. The "Free Gift" of righteousness to the believer in the Lord Jesus is freely covered and provided for in the one Greatest Gift of all, His Own Son. Let no believer ever think that their righteousness is not resting upon a firm enough foundation. All our Everlasting Lives rest on the uninfluenced Grace of God. Its bedrock is The Love of God that changes not and The Truth of The Precious Gift from God, Who is Christ Jesus Himself. The Father gave The Perfect Gift to fallen mankind, and having given His Son, God will freely give with Him, not grudgingly give or have to be persuaded to give, all things that are necessary for the believer's life and glory. This does not refer only to the act of justification but covers all our needs and our eternal blessings.
Justification has altogether a legal signification and has respect, not to what the man is in actual character, but to what the man is held to be in juridical estimation. It is not that change found in a believer, by which he is made a just person, but it is that change in his relation to the law and the Lawgiver. The believers are then reckoned a just person. It describes not the individual's moral rightness but his legal right, and however inseparably the two may be conjoined, in fact, they ought not on that account to be confounded in the idea.
It has been said that the doctrine of justification by faith is held by both Protestant and Roman schools of thought, everything depending, of course, upon exactly what is meant by "faith." It is good, therefore, to be able to express what we mean concerning the freeness of this Gift and the fact that faith has no merit in it by quoting, insistently, the language of Titus 3:7: "Being justified by His Grace." Justification by Grace is what we believe and what we intend when using the more common expression "justification by faith" as "it is the gift of God."
"Now, if you doubt that I am Christ's
If one suspicion lurks
I'll show by deeds that I am His
I'm justified by works.
"I praise the Lord 'tis all of Him
The grace (Romans 3:24), the faith (Romans 5:1), the blood (Romans 5:9).
The resurrection power (Romans 4:25), the works (James 2:18-24),
I'm justified by God".
(With acknowledgments to the unknown author).
Now, the rewards we earn by faithful service can be lost, but never The Gift of Life;
All God's Blessings,
The Believers
Tommi wrote:
I was delighted to find a Bible verse listed among the Google gadgets for my Homepage--thank you. I have studied the Scriptures for years and find your doctrine to be correct. I am interested, however, to know your understanding of Scripture in regard to the body of Christ during the Milinium. Will we be in the heavenlies or on the earth? I am not sure about the differences between those who adhere to the Acts 9 Vs Acts 28 teachings. As I mentioned already, one area where I'm confused is end times..."Where will the body of Christ be?" I would greatly appreciate your thoughts and look forward to your reply.
Your Sister Christ,
Tommi
Dear Tommi,
God Bless you, and thank you for writing; it is always a blessing to hear from someone who believes in The Mystery. Your questions are good ones, and the short answer is in Ephesians 1:18: Paul is praying that ye may know what is the hope of His calling.
We are prepared by the will of the Father (Eph. 1:4), the work of the Son (Eph. 1:7), and the witness of the Spirit (Eph. 1:13). These form a basis for the prayer, At the beginning of the prayer, Paul asks that the recipients be readied by three gifts; the spirit of wisdom, revelation, and enlightened eyes,
The three main parts of the prayer are that we may know; what is The Hope of His Calling, what the riches of The Glory of His inheritance, and what is the Greatness of His Power. These all give us a setting for our subject: What is The Hope of His Calling?
There was a time when Gentile believers attending the Synagogue had no hope (Eph. 2:12). What hope there was belonged to Israel. After Acts 10, the Gentiles could, by faith through Grace, share in The Hope of Israel. But actually, the Gentile believer of that time was without hope,
Even in Acts 28, Paul was in bonds for the hope of Israel, even after he had been preaching to Gentiles for many years. That was Paul's hope.
So, there was a time or season when Gentiles were without hope. 'But now' in Eph. 2:13 marks the change, and the Gentile believers have Hope ever since.
But this is God's Hope in our text. So what is it? We find Calling and Hope linked together in Eph. 4:4. There must be a close relationship. Colossians 1:27, "Christ among you (Gentiles) The Hope of Glory," shows that ultimately Christ is The Hope. And where our Hope is marks the place where our Calling is. We are called to be in Heavenly Places where Christ is seated at the right hand of God. We also note in 2 Timothy 1:9 that our Calling is a Holy Calling and is connected with a Purpose that goes back before age times. Our choice was also made before age times, before the overthrow (Eph. 1:4).
Israel had a Calling and a Hope. But they were connected with a land and a people here on the earth awaiting The Coming King of Glory. That was when Salvation was of the Jews. That time will come again when The Lord gathers His people, Israel, and the two days of Hosea end and The Kingdom is back on the scene,
But now, after Acts 28:28, Salvation is of the Gentiles for the last almost 2000 years, and there has been a New Hope and Calling. So, we dare not confuse the two. We can preach Christ today without any reference to Israel or Israel's covenants. We can preach Christ today without any reference to the earth and The Kingdom that is coming.
This Hope of His Calling was a part of The Secret, or Mystery that was hidden in God for ages and generations. But it is NOW made manifest to the saints. These saints are Members of The One Body. This Secret, The Dispensation of The Mystery, completed The Word of God. It is the last word.
What is our Hope? When Christ, Who is our Life, is made Manifest, then shall we also be made Manifest with Him in Glory. His Calling for us has placed us Far above all principality and power and made us sit in Christ Jesus in The Heaven of heavens at God's Right Hand.
The Hope of His Calling has such a high spiritual level that there is little historical detail as to how, when, and where it will be completed.
Titus 2:13: "Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ." Notice the close relation here. "The Great God is The Lord and Savior Jesus Christ, God manifest in flesh (1 Timothy 3:16).
And where will this appearing take place? It will be in Glory, Colossians 3:4, When Christ, Who is our life, shall appear, then shall ye also appear with Him in glory. So in glory answers the question, Where? Again we find that Christ, God manifest in flesh, was received up into Glory (1 Timothy 3:16). With these witnesses, it is no problem to find the place or location of The Hope. It is in Glory.
But where is Glory? That question is also settled for us. Five times, we find it mentioned in Ephesians. In Greek it is en lois epouraniois and is translated four times as In heavenly places and once as in high places.
Before Acts 28:28, this Hope and place is never mentioned in such terms. It is mentioned in Hebrews as Holiest or Holy of holies. The first occurrence in the Bible is in Deuteronomy 10:14 as The Heaven of heavens. It was known by the ancients, but no mention of anybody or being in that place except God Himself.
And this place is The Hope of The Church, which is The Body of Christ. That Hope is so real and so certain that we are said to be quickened together with Christ, and hath raised us up together and made us sit together in Heavenly Places in Christ Jesus. There is where our homeland or commonwealth (citizenship) is (Philippians 3: 20). So we can feel that we are strangers and pilgrims in this world. Our home is not here.
Our life is hidden with Christ in God until that day of manifestation when we shall be manifested with Him in Glory. And it is now further revealed that there are powers in that place. They are specified as principalities, powers, might, and dominions. And these are made one with the church and Christ Who is Head over both, making them one family of God. See Ephesians 1:9-10.
However, at the present time, The Church is making known the Manifold Wisdom of God to these powers in The Heavenly Places. Ephesians 3:10.
Note that none of the foregoing mentions of The Hope have anything to do with the personal presence of the Lord on earth, His coming in clouds, and His Kingdom on earth. All this was the hope of Israel, God's earth people. And this includes the new earth and the New Jerusalem, which will be on the new earth.
In view of this great Hope, we should walk worthy of Christ, worthy of this great calling. And something else, and of great importance, is the fact that there can be rewards, prizes, and crowns for those who are faithful. These are for works, that is, allowing Christ to work out His work today in and through us. The secret of joy and peace is Christ living in us. If we endure (suffer), we shall reign with Him.
All God's Blessings,
The Believers
