Doctrinal Definitions: A Handbook of Doctrinal Terms & Expressions in the New Testament

The burden in putting forth a book of this sort has been to provide Christians with what we believe is an accurate representation of the various doctrinal truths that were recovered in the 1800s. The challenge has been to lay out the truth in a simple and concise way so that the present generation can understand it, but at the same time, to make sure that none of its depth is lost.

This volume is not intended to be a Bible dictionary, though it is arranged alphabetically like a dictionary. Therefore, it does not have entries pertaining to people, places, and things. Notwithstanding, it contains about 150 New Testament doctrinal terms and expressions, and could be classified as a Bible handbook.

Having now completed this work, we commend it into the hands of the Lord, and trust that He will use it to build up the saints in the most holy faith (Jude 20).

Introduction

Knowing the meaning of the terms of Scripture is essential to understanding the divine revelation which God has put in our hands—the Bible. Without a basic understanding of these doctrinal terms and phrases, we will surely miss what God intends for us to learn from His Word.

Looking at Christendom in general, it seems that doctrinal accuracy is not ranked very high in importance with most Christians. As a result, many of them have not taken the time to acquaint themselves with the meanings of the terms and expressions in Scripture. This has left them quite unintelligent as to these things. Relatively few today are “grounded and settled” and “stablished in the faith” (Col. 1:23; 2:7), and many are being “tossed to and fro, and carried about by every wind of doctrine” that comes along (Eph. 4:14).

One of the problems among those who do have an interest in knowing the meanings of the terms of Scripture is that they attempt to understand them through the modern usage and meanings of words in the English language. They don’t seem to realize that the Bible is its own interpreter. This being the case, as a rule, when seeking to understand a particular term, we must look within the covers of the Book itself to learn how God uses that term in order to know what is meant in a certain passage.

Another thing that is common is the “homogenizing” of the terms of Scripture. Many terms are generalized and assumed to be synonymous when they are not. Sadly, much has been lost by handling the Word of God in this way. God, however, is not redundant in His use of terms. If He uses a different word in a passage, it is because there is a different meaning that is being conveyed.

Realizing the need among Christians of understanding these terms in Scripture, a number of books have been produced by various authors in an effort to help people to understand their Bibles better. This is commendable. However, with most of these endeavours the writers themselves are not clear on many of the doctrines in Scripture, and what they have put forth, in many cases, has caused confusion. Commenting on this dilemma, F. B. Hole said, “Christian teaching...all too frequently has seized upon the terms used in God’s revelation, the Bible, and then, having emptied them of their Scriptural meaning, has filled them with another meaning to their own purposes” (Paul’s Epistles, vol. 2. pp. 100-101). Hence, if we rely on the explanations that are currently being taught in Christendom, we may not get the truth.

Since there are variances among Christian teachers as to what these doctrinal terms of Scripture mean, a fair question to ask is, “Which author or book should a person read to insure that he is getting the truth?” It is our conviction that Christians seeking the truth in its purest form (with the most accuracy) ought to adhere as closely as possible to the teachings of those who were connected with a movement of God to recover much truth in the 1800s. This would be spiritual and insightful men such as: J. N. Darby, J. G. Bellett, G. V. Wigram, C. H. Mackintosh, W. Kelly, F. G. Patterson, F. W. Grant, C. Stanley, A. P. Cecil, E. Dennett, T. B. Baines, A. Miller, W. Scott, J. A. Trench, W. T. Turpin, W. W. Fereday, H. H. Snell, W. J. Hocking, W. T. P. Wolston, S. Ridout, H. Smith, etc. These men were nearest to the fountain when God re-opened it and brought back to the Church much precious truth that had been lost for centuries. As a result, their writings present the truth in unequaled brightness. Much of the work of unraveling the mistaken ideas that have been in the Christian world for years has been done for us by these men.

The aim of this book is to help believers on the Lord Jesus Christ to a better understanding of the divine revelation of Christian truth by providing a condensed version of the doctrinal truth that was recovered in the 1800s. It is by no means an exhaustive exposition of what was brought out at that time, but we believe that what is presented in this book is a fair and accurate representation of what those men held and taught. Our concern throughout has been to present the truth in language that our present generation can understand, but at the same time to not lose any of its depth.

It is our conviction that every Christian needs to take time to learn the meaning of the doctrinal terms and phrases of Scripture so as to ensure a sound understanding of the truth conveyed in the Word of God. We cannot hold fast “the faithful Word” (Titus 1:9) if we don’t know what it is! The good news is that we don’t need to enroll in a Bible school or a seminary to learn these things. A simple book, such as this very volume, can serve that purpose. We believe that an intelligent understanding of the divine revelation will increase our appreciation for the truth and for the Lord Himself and His finished work on the cross. It will also help us to order our lives on earth practically more closely to the mind and will of God.

We believe that this handbook will aid the believer in his study of the Scriptures, and therefore, can be used as a companion to the Bible.

Abomination of Desolation, The

This refers to the idolatrous “image” that the Antichrist will set up in the temple in Jerusalem which the Jews will be forced to worship (Dan. 12:11; Matt. 24:15; Rev. 13:12-18). Gentiles in the empire of the Beast (the western nations) will also worship it (Rev. 13:12 – “the [prophetic] earth”). It will be “set up” in the middle of Daniel’s 70th week (Dan. 9:27; 12:11). The worship of the image by the mass of the Jews will call forth God’s judgment upon them in the form of a desolation of the land of Israel by an Arab confederacy of Islamic nations (Psa. 83:1-8; Dan. 11:40-42). A remnant of the Jews will, for conscience sake, refuse to bow to the image, and will be persecuted for it (Isa. 8:11-16; Matt. 24:21-22).

Acceptance

“Accepted” is a term that refers to believers on the Lord Jesus Christ being “taken into favour” with God through receiving Christ as their Saviour (Rom. 5:2; Eph. 1:6 – J. N. Darby Trans.). As a result, they have a new standing before God in Christ that is beyond the reach of judgment.

To properly understand the Christian’s acceptance, it is necessary to first understand Christ’s acceptance, for they are one and the same. Not only has Christ’s work of atonement been accepted by God as that which has satisfied the claims of divine justice, but Christ Himself has been accepted before God. This is witnessed in His resurrection and ascension (1 Tim. 3:16). God has seated Him in the highest place in heaven—at His own right hand (Eph. 1:20-21; Phil. 2:9-11). He is there now as a glorified Man with all the favour of God resting on Him. The wonderful thing about this great fact is that the Bible states that believers on the Lord Jesus are “in Christ” (John 14:20; Rom. 8:1; 1 Cor. 1:30; 2 Cor. 5:17, etc.). This is a technical expression used in Paul’s epistles to denote that the believer is in Christ’s place before God. Hence, the measure of His acceptance is ours! We are “accepted in the Beloved!” (Eph. 1:6) The Apostle John states this same great fact: “As He is (accepted before God in heaven), so are we in this world” (1 John 4:17).

Scripture indicates that those with faith who have not had the privilege of hearing the gospel of God’s grace, who are therefore, not part of the Church of God, are accepted “with” Him (Acts 10:35). Christians, on the other hand, are said to be accepted “in” Him (Eph. 1:6). This indicates a nearer relationship to the Lord, resulting from having the indwelling Spirit of God.

Adoption

A term used in Scripture in connection with Israel (Rom. 9:4) and the Church (Rom. 8:14-15, 23; Gal. 4:5-7; Eph. 1:5), but in vastly different ways. In connection with Israel, “adoption” refers to them being set in a privileged place in relation to God among the nations of the earth (Ex. 4:22). But in the Christian sense, “adoption” has to do with a child of God in the family of God being set in the favoured place of the Son Himself, through possessing the indwelling Holy Spirit. It goes beyond that of acceptance to take in the believer’s sharing in the privileges and the liberty that only a son could have in the presence of God.

The word “adoption” in the Greek literally means “son-place.” (The J. N. Darby Translation footnote on Romans 8:15 states, “Adoption is the same word as ‘sonship’ in Galatians 4:5.”) "Sonship" is a distinctly Christian blessing. That is, it is a special blessing that God has reserved for Christians only. Others in His family—Old Testament saints, the coming Jewish remnant, redeemed Israelites from the ten tribes, converted Gentiles in the Millennium, etc.—are not in this favoured place before God. All such are children in the family of God, but in the dispensation of grace only Christians have the place of sons.

Sonship is the highest position of blessing that a creature can have in relation to God the Father. Angels were called “the sons of God” in the Old Testament (Gen. 6:2; Job 1:6), but since Christ rose from the dead and ascended on high, taking Manhood to the place in which He Himself stands before God, they no longer have that appellative. “The sons of God” (Rom. 8:14) is now a term that is reserved exclusively for Christians, for they have a superior place of blessing and privilege before God above all other blessed creatures. God could have put us in the place of the elect angels, or even lifted us to the lofty position of an archangel—and we would have been thankful for it. But He did something far greater and more blessed than that—He has set us in His own Son’s place, with all the favour and privileges that come with having that place!

The amazing thing about it is that God planned this great blessing for Christians “before the foundation of the world,” and it is “according to the good pleasure of His will” to bring it to pass (Eph. 1:3-6). It actually brings joy and satisfaction to His heart to have a company of sons before Him in the very place of His own Son! As “sons of God” we share:

• The Son’s place—acceptance (Eph. 1:6).

• The Son’s life—eternal life (John 17:2).

• The Son’s liberty before the Father (Rom. 8:14-16).

• The Son’s inheritance (Rom. 8:17).

• The Son’s glory (Rom. 8:18; John 17:22).

It is commonly thought that “adoption” is an action of God that brings a person into His family. However, this is not what Scripture teaches. There is only one way into God’s family; it is by new birth (being born again). The adoption of “sonship” has to do with one who has been born again (and thus is a child of God in the family of God) being elevated or upgraded to a special place of privilege and distinction within the family. As mentioned, it is to be placed in the very position that the Son of God Himself has before God! This occurs when a person believes the gospel of his salvation and is sealed with the Holy Spirit (Eph. 1:13). Hence, a person becomes a child of God in the family of God when he is born again, but when He receives the Spirit by believing the gospel, he is placed as a son (the adoption of “sonship”) in the family.

People with a Jewish background would probably understand the way in which adoption is used in Scripture more readily than those who come from a Gentile background. In a Jewish family, when a boy reaches the age of 13, his parents have a "Bar mitzvah" for him, at which time he is formally upgraded from being a child in the family to that of a son. Thereafter he enjoys greater liberties and privileges in the household. The "Bar mitzvah" does not bring the boy into the family, but upgrades him to a favoured place in it. It is likewise with adoption of the Spirit in God’s family.

The Apostle Paul teaches this in Galatians 4:1-7. He differentiates between "children" and "sons" in God’s family, using a Jewish household to illustrate it. Children, in the sense in which he uses the term in this passage, are viewed as having a diminutive place in the family. He correlates it with the place that believers had in Old Testament times. But with the coming of Christ to accomplish redemption and the sending of the Holy Spirit, believers in that old economy who received Him as Saviour received “the adoption of sons” and thus were upgraded or elevated to the Christian position of "sonship." They left the position of a minor, and came into the favoured place of “sons” in the family of God. (The Apostle John, however, does not use the word “children” in the same diminutive sense as Paul does in Galatians. In John’s writings, children are viewed as having the Holy Spirit and therefore in the full Christian position – 1 John 2:20; 3:24; 4:13. Even those whom John designates as “little children,” which are new converts, are seen in that place – 1 John 2:18. John calls them children because the emphasis in his epistles is on eternal life and the relationship that we have with the Father in affection, which “children” portrays. Thus, Christians are viewed in Scripture as both children and sons. Occasionally, the KJV erroneously translates “children” as “sons” in John’s writings, and this can be confusing—e.g. John 1:12; 1 John 3:1).

While God blesses all who are in His family, He is sovereign and can bestow special favour on some in His family above others, if He chooses. This is what He has done in choosing believers from this present dispensation (Christians) for sonship. There are four main places in Scripture where sonship is mentioned; each reference focuses on a different aspect of this great Christian blessing:

• Galatians 4:1-7 emphasizes the privileged position we have that is above the other blessed persons in God’s family.

• Romans 8:14-15 emphasizes the special liberty we have before God, having access into His presence at any time and being able to address Him as our Father, with an intimacy that no other blessed creature had ever known—crying, “Abba, Father.”

• Ephesians 1:3-10 emphasizes the superior blessings and intelligence in the purpose of God that we have, which until this present day, has been held a secret in “the Mystery.”

• Hebrews 2:10-13 emphasizes the dignity that we have through being identified with Christ as His “brethren” in the new creation race—Christ being the Head of the race as the “Firstborn” (Rev. 3:14; Rom. 8:29; Col. 1:18).

Advocacy

This is one of two functions which comprise the Lord’s present work on high for His people—His priesthood and His advocacy. Both have to do with His “intercession” for us, but in different ways (Rom. 8:34).

• His intercession as a Priest concerns the maintenance of His people in the path of faith so that they might not fail.

• His intercession as an Advocate is for His people when they fail.

Advocacy refers to “one who takes up the cause of another.” In Scripture, it is applied to the Lord (1 John 2:1) and also to the Holy Spirit (translated “Comforter” in John 14:16, 26; 15:26; 16:7). The Lord’s advocacy has to do with His work of restoring believers to communion with God.

Sin interrupts the believer’s communion with God; repentance and confession restore him to communion with God (1 John 1:9). The problem is that if we fail and we get on a course away from the Lord, we have no power to restore ourselves—such is the effect of sin in the life of a believer. Left to ourselves we would never turn to God in repentance and confession. Hence comes the need of the work of Christ as our Advocate. There are four things involved in the Lord’s advocacy:

1) HE INTERCEDES FOR US (Luke 22:31). He goes to the Father and prays for our restoration. At the same time, He maintains our cause before God against the accusations of the devil regarding the sins involved with our failure (Rev. 12:10). He does this on the ground of Him having made “propitiation for our sins” (1 John 2:2). He, so to speak, points to the blood and says, “I’ve paid for those sins.” Hence, our restoration is founded on what Christ accomplished on the cross.

2) HE DIRECTS THE SPIRIT OF GOD TO BRING THE WORD OF GOD TO BEAR UPON OUR CONSCIENCE (Luke 22:61). The Spirit of God will address our state and our sinful course and will occupy us with our failure until we face it and repent. He will use the Word of God to break down our sin-hardened hearts (Jer. 23:29). He may bring a verse to mind—either by hearing, reading, or remembering it—that will speak to our conscience. Thus, God’s Word has a part in the restoration of our souls (Psa. 19:7; Psa. 119:9).

3) HE PROVIDENTIALLY EXERCISES HOLY DISCIPLINE IN OUR LIVES (1 Peter 3:12). The Father will work to this end too (1 Peter 1:16-17). All His actions toward us in this way are founded on His love for us (Heb. 12:5-11). His love is such that He will even use trouble of some kind (suffering, sickness, sorrow, etc.) to come into our lives to get our attention and correct us (Job 33:14-22).

4) HE WILL MOTIVATE OUR BRETHREN, AND THEY WILL COME AFTER US TO RESTORE US (Gal. 6:1; James 5:19-20). A brother or a sister may speak to us about our course, and it may be used of the Lord to turn us around.

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Far be the thought that a believer should ever be found sinning, for it is abnormal to Christianity. But if he does, 1 John 2:1-2 tells us that Christ’s advocacy goes into action immediately. It says, “If any man sin, we have an Advocate with the Father, Jesus Christ the Righteous.” Note: it does not say, “If any man turns to God and confesses his sins, the Lord works for him as his Advocate.” This would mean that His advocacy begins functioning when the failing believer turns to God in repentance. However, the Lord does not wait for us to turn to God in repentance, because He knows that left to ourselves, this would never happen. The truth is, the failing believer turns back to God and confesses his sins because the work of Christ as our Advocate has been in operation.

J. N. Darby said, "Some say that we have got to use the advocacy of Christ, but it is not so. Christ uses it for us. Why do I turn to God when I have failed? It is because He uses His advocacy, and fresh grace is applied—fresh grace wrought in my mind. There is nothing in us that brings us back to God but fresh grace working in our conscience. Therefore, it is said, 'If any man sin, we have an Advocate with the Father.' It is not 'if any man repent''' (Nine Lectures on First John, p. 16). On another occasion Mr. Darby was asked, "Ques. When does the Lord act as an Advocate, is it when a saint sins? Ans. It does not say, if any man repent, and confess; but, if any man sin, we have an Advocate. Ques. Then does nothing begin with us? Ans. Nothing but sin that I know of. And confession is the effect of advocacy" (Notes and Jottings, p. 6).

Hence, Christ's advocacy does not function like the modern attorney, to which it has been erroneously compared. The modern lawyer goes to work for his client when his client solicits his help, but the advocacy of Christ goes into action before the failing believer solicits the Lord’s restoring help. All this points to the faithfulness of our God in restoring His erring people. He is jealous of our affections and will not let us continue in the paths of unrighteousness forever. He may allow us to taste the fruit of our ways for a while (Prov. 14:14) because the will of the flesh needs to be broken down in the wayward believer—but cost what it may, He will bring the backslider back (Psa. 23:3). Many times it is not until the person’s deathbed.

Christ’s intercession as our Advocate should not be confused with His intercession as our High Priest. Both refer to His present service on high, but they are different. Christ’s priesthood is to sustain the saint that he might not sin (Heb. 4:14-16; 7:25-26); His advocacy is to restore a saint—if need be—because he has sinned. Priesthood is with God (Heb. 2:17; 5:1; 7:25; 1 Peter 2:5); advocacy is with the Father (1 John 2:1). Christ’s priesthood has to do with continuous intercession; whereas His intercession as our Advocate is only in exercise when needed. (See The Priesthood of Christ.)

Age

A term referring to an epoch or period of time that has run, or is running, or will run, its course on earth. Such periods are referred to as "the ages of time" (2 Tim. 1:9; Titus 1:2).

The Lord spoke of two ages in particular in His earthly ministry: "this age" and "the age to come" (Matt. 12:32). "This age" is the Mosaic age, which began at Sinai in the giving of the Law, and was in progress at the time of the Lord's first advent. When He was rejected and cast out of this world, this age received a new characterization, and is now called "the present evil age" (Gal. 1:4). This is on account of the "princes of this age" committing the greatest of all sins—the crucifying of the Lord of glory (1 Cor. 2:6, 8). “The age to come” is the Millennium, the 1000-year public reign of Christ, yet to come in the ways of God (Mark 10:30; Eph. 1:21; Heb. 2:5; 6:5: Rev. 20:4). There have been “other ages” before the Mosaic age that have already run their course, as Paul indicates in Ephesians 3:5—such as: the Antediluvian age, the Patriarchal age, etc.

Some have thought that the present calling of God by the gospel has put the Mosaic age in abeyance, and the ages of time will not begin again until some future day. But, this is not true; the Mosaic age is still running its course on earth today. The coming of the Holy Spirit and the introduction of Christianity did not bring it to an end; nor did it begin a new age. However, while the Mosaic age is not suspended, God's formal connection with Israel as a nation is in abeyance. Those who believe the gospel preached today are called out from the Jews and the Gentiles to be part of the Church of God. They are delivered "out of this present evil age" and are no longer part of it, as far as their position is concerned (Gal. 1:4). The Church, therefore, has no connection with the earth and the periods of time. Hence, to speak of this present time when the gospel of God’s grace is going out to the world as "the Church age" is not doctrinally accurate. Christians still must walk through this present evil age, but positionally they are not part of it. And sad to report, some Christians today are turning from their steadfastness in following Christ and are loving "this present age" and are settling down in the world as a result. Demas is an example (2 Tim. 4:10).

This present age is under the control of Satan who is its god and prince (2 Cor. 4:4; Eph. 2:2), and it is going on to judgment. We know from the prophetic Scriptures that it has at least seven more years remaining to it, which will run their course after the Church is called to heaven at the Rapture. These seven years correspond with the seventieth week of Daniel (Dan. 9:27). This age will close at the Appearing of Christ in what is called, "the completion of the age" (Matt. 13:39-40, 49; 24:3; 28:20). At that time, the Lord will bring in "the age to come," the Millennium (Matt. 12:32; Mark 10:30; Eph. 1:21; Heb. 2:5; 6:5). When the Millennium has run its course of 1000 years, the Eternal State will begin (Rev. 21:1-8). Scripture calls this, "the ages of ages" (Gal. 1:5; Eph. 2:7; 3:21; 1 Tim. 1:17; 1 Peter 5:11; Rev. 5:13; 22:5). Technically speaking, it is not really an age, because ages have to do with time, and there is no time in eternity.

Anointing of the Spirit

This is an aspect of the indwelling of the Holy Spirit—which the believer receives when He believes the gospel—that gives him the power to walk in the path of faith and the capability of discerning truth from error (2 Cor. 1:21; 1 John 2:20, 27).

The indwelling of the Spirit is an exclusively Christian blessing. Old Testament saints had the Spirit come upon them to perform special acts of God, but the Spirit of God did not reside in them as He does with Christians. In fact, Christians have the Spirit’s presence in both ways (John 14:16; Acts 2:1-4). The difference may be illustrated in a motor-boat and a sail-boat. One has its source of power from within and the other gets its power from the wind from without. The Old Testament saints are like the sailboat; they were “moved by the Holy Ghost [Spirit]” (2 Peter 1:21) when the Spirit came upon them. But like the blowing wind, this was intermittent. Those saved today in these Christian times have His divine presence within them at all times. Like the motor-boat, they are “led by the Spirit” (Rom. 8:14), and this is dependent on the believer’s surrender to the control of the Spirit who dwells within. This has to do with being “filled with the Spirit” (Eph. 5:18). (See Filled with the Spirit.)

The anointing of the Spirit of God was given to the Lord Jesus for the purpose of empowering His ministry. Scripture says, “God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil” (Acts 4:27; 10:38; Heb. 1:9).

Apostasy

This refers to the formal abandoning of the faith that a person has professed. Apostasy can be from Judaism (Acts 21:20 – “apostasy from Moses”) or it can be from Christianity (1 Tim. 4:1 – “apostatize from the faith;” 2 Thess. 2:3 – “the apostasy”). It is indicated in Scripture by the expressions “fall away” or “falling away” (Luke 8:13; 2 Thess. 2:3; Heb. 6:6).

Apostatizing is something that only a merely professing believer will do. A real believer may backslide and walk at a distance from the Lord, but he will not abandon the faith. Apostasy is a very solemn thing; once a person apostatizes, there is no hope of him turning around in repentance. Scripture says that it is “impossible” (Heb. 6:4-6). Thus, all such are damned, even though they are still alive in this world! The following passages refer to apostates: Matthew 7:21-23; 12:43-45; 13:5-7, 20-22; Mark 3:28-30; John 15:2, 6; Acts 1:25; Romans 11:22; 1 Cor. 9:27; 10:12; Hebrews 2:1-4; 3:7-15; 6:4-6; 10:26-31; 12:12-29; 2 Peter 2:1, 20-21; Revelation 8:8-12.

We might wonder why the warnings of apostatizing would be given in the Bible—a book which has been written to believers—if believers cannot apostatize. The answer is that in many places the divinely inspired writers of the New Testament were not addressing believers exclusively. Scripture indicates that over time the Christian testimony would deteriorate into an unholy mixture of real and merely professing believers (Matt. 13:25, etc.). This being the case, the writers of the New Testament included in their remarks to the saints warnings for those who were moving among them who were not real. Such people were in danger of apostatizing. These warnings were intended to reach their conscience and awaken them to the reality that they were not saved, and that they needed to be, because if they were to turn their backs on the faith that they had professed, they would be damned forever as apostates!

Many Christians don’t know the difference between backsliding and apostasy and the confusing of these two things has led them to wrong conclusions—one of which is that believers can lose their salvation. The difference between backsliding and apostasy is illustrated in Peter and Judas. They both departed from the Lord; with Peter it was backsliding, and he was restored later; with Judas it was apostasy, and there was no return. W. Scott said, “For backsliding there is a remedy; for apostasy there is none” (Doctrinal Summaries, p. 44). (See Backsliding.)

Assembly (Church)

The word translated "assembly" (“church” in the KJV) is “eccelsia” in the Greek. It means “called out ones,” and refers to those who have been called together for a purpose. It is mentioned once in connection with the children of Israel, who were a company of people called out of Egypt into a relationship with Jehovah. While they were in the wilderness on their way to the land of Canaan, Stephen called them “the assembly in the wilderness” (Acts 7:38). The word “assembly” is also used once in connection with a company of heathen Gentiles (unbelievers) who were called together to make a decision regarding their trade (Acts 19:32, 41).

Every other reference to the “assembly” in Scripture refers to a special company of persons who have believed the gospel and thus have received the Lord Jesus Christ as their Saviour—i.e. Christians. They have been “called out” from the mass of mankind into a special place of favour and blessing before God in relation to Christ, who is “the Head of the assembly” (Eph. 5:23). The term is used in two ways in connection with Christians:

• Firstly, to describe believers on the Lord Jesus universally. This involves all who will believe on Him and are sealed with the Holy Spirit, from the day of Pentecost to the Rapture (Matt. 16:18; Eph. 1:22; 5:25, 29, 32, etc.).

• Secondly, to describe believers on the Lord Jesus in their local setting (in a town or a city), functioning together as a company assembled for worship and ministry (Matt. 18:18; Acts 11:22; 13:1; Rom. 16:1, 5; 1 Cor. 1:2; Col. 4:15-16; 1 Thess. 1:1, etc.).

It is noteworthy that Scripture refers to the local aspect of the assembly far more often (about 90 times) than the universal aspect (about 20 times). Distinguishing these two aspects simply requires viewing the context of the passage wherein the term in found.

A common misunderstanding in connection with the local aspect of the assembly is to see it as being merely the sum total of all believers in a particular city or town. But this is not right; it would be making the local assembly to be merely a pared down version of the universal aspect. This faulty definition has led to the idea that there is nothing on earth today in any city or town that can be regarded as the local assembly, because the Church in testimony is in irreparably divided state. However, Scripture indicates that there can still be a local assembly in a city or town, even though all believers in that city or town are not present. The first reference to a local assembly in the Word of God clearly shows that it is those who have been Scripturally gathered to the Lord’s name by the Holy Spirit in a given city (Matt. 18:15-20). The Lord said that, in attempting to clear up problems that might threaten the unity of the saints, there may come a point when they would need to "tell it to the assembly," and thus apprise them of the difficulty. After speaking of the authority vested in the assembly to act administratively in the matter, if need be (Matt. 18:18-19), He went on to define what a local assembly is, saying, "For where two or three are gathered together unto My name, there am I in the midst" (Matt. 18:20). Clearly then, the local assembly is the saints gathered to His name. Even if it were but two or three so gathered, it would still be "the assembly" in a particular town or city.

When we look at the other references in Scripture that refer to the local assembly, we see that it is something that comes together and functions practically, regardless of whether all Christians in a given locality are there or not. It comes together to break bread (1 Cor. 11:18-26) and to be ministered to from the Word of God (1 Cor. 14:3-5). Scripture also indicates that the assembly is something that a Christian may not always be in (1 Cor. 14:18-19), and something that a person can actually be cast out of! (3 John 10) In fact, unbelievers could even be found in this aspect of the assembly! (1 Cor. 14:23-24) These things show that the local aspect of the assembly is different from the universal aspect. Hence, while the local assembly, in principle, embraces all true believers in a city or town, it may not involve all believers in that locality practically.

J. N. Darby said, "It is clear that the Christians of a certain place, being gathered together, were truly the assembly of that place, but it was not only the assembly that owned God, but that which God owned, and which enjoyed exclusively the privileges He could vouchsafe unto it, as being His assembly" (Collected Writings, vol. 1, p. 260). W. Kelly said, "Where there are but three meeting upon God's principles (that is, church ground), it is, if I may so say, church, if not the church. If there were three thousand real saints meeting, but not on God's principles, they would not be the church" (Lectures on Matthew, p. 327). Hence, while most Christians in a given city or town are not gathered to the Lord's name, those that are on the true ground of the assembly in that town or city are owned of God as such by the presence of Christ in their midst according to Matthew 18:20.

Having established this point, we hasten to say that it is certainly out of keeping with the whole character of Christianity for those gathered to the Lord's name to formally call themselves "the assembly" of such and such a place. How unfitting it would be in a day of ruin for those so gathered to proclaim that they are the assembly in a particular city or town, even though they may believe that they are truly on that ground morally. J. N. Darby said, "It is clear that if two or three are gathered together, it is an assembly, and if Scripturally assembled, an assembly of God; and if not, what else? If the only one in the place, it is the assembly of God in the place, yet I do object practically to taking the title, because the assembly of God in any place properly embraces all the saints in the one place; and there is a practical danger for souls in assuming the name, as losing sight of the ruin, and setting up to be something. ...but if there will be one such, and another is set up by man's will independent of it, the first only is morally in God's sight the assembly of God, and the other is not at all so, because it is set up in independency of the unity of the body" (Letters of J. N. Darby, vol. 1, p. 424).

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As to the time frame of the calling and forming of the assembly in its universal aspect, Scripture indicates that it began with the descent of the Holy Spirit from heaven on the day of Pentecost (Acts 2:1-4). It was a new "beginning" in the ways of God (Acts 11:15). It was not a revival in God’s dealings with Israel, as was the case in Hezekiah's and Josiah's day, but an entirely new thing in the ways of God. This new thing—the Church or Assembly—was formed by the baptism of the Holy Spirit (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; 1 Cor. 12:13). (See Baptism of the Holy Spirit.) Scripture clearly indicates that the Church was not in existence before that inaugural moment when the Spirit of God came to dwell in the believers gathered in the upper room. It, therefore, could not have existed in Old Testament times, nor could it have existed in the days of the Lord's earthly ministry. The following four points are proofs of this:

• CHRIST'S MINISTRY—In the days of the Lord's earthly ministry, He taught His disciples that He would build the Church at some future time. He said, "Upon this rock I will build My Church" (Matt. 16:18). Clearly, it was not in existence at that time.

• CHRIST'S DEATH—Ephesians 2:14-16 states that one of the things that characterizes the Church is that "the middle wall of partition" between believing Jews and Gentiles has been done away with, and the "enmity" that existed between them has been slain. This, Paul says, has been done in Christ's death on "the cross." This means that the Church could not have been in existence before Christ died.

• CHRIST'S RESURRECTION AND ASCENSION—Ephesians 1:20-23 and Colossians 1:18 indicate that before the Church could be brought into existence, Christ, who was destined to be its Head, first had to rise from the dead and ascend into heaven (John 7:39).

• CHRIST'S SENDING OF THE HOLY SPIRIT—1 Corinthians 12:13 states that the Church was formed by the coming of the Holy Spirit to dwell in this new company of believers. This did not happen until Pentecost.

The Church can be seen in Scripture in at least twelve different figures, depicting its various aspects. They are:

• A BODY—the oneness that exists among the members (Rom. 12:4-5; Eph. 4:1-16).

• A HOUSE—the public testimony of God’s character (1 Tim. 3:14-16; 1 Peter 2:5-9).

• A TEMPLE—the holy dwelling place of the Lord (Psa. 93:5; 1 Cor. 3:16-17; Eph. 2:21).

• A FLOCK—The divine gathering Center (Christ) (John 10:16; Acts 20:28; 1 Peter 5:2).

• A BRIDE—Christ’s love and affection for it (Eph. 5:26-31; Rev. 19:7-9; 21:2, 9).

• A WIFE—Heirship over the inheritance (Rom. 8:17; Rev. 19:7-9; 21:9).

• A TREASURE—The preciousness of each individual to Christ (Matt. 13:44).

• A PEARL—It’s value and collective beauty to Christ (Matt. 13:45-46).

• A HUSBANDRY—It’s service (1 Cor. 3:5-9).

• AN INN—It’s love and care for others (Luke 10:30-37).

• A CANDLESTICK—Local assembly privileges and testimony (Rev. 1:12, 20: 3:22).

• A CITY—It’s administration in the world to come (Rev. 21:9-22:5).

Assurance

This term is used in two main ways in the New Testament:

• Firstly, it denotes the believer’s firm persuasion of his soul’s eternal salvation in Christ (1 Thess. 1:5; Heb. 6:11; 10:22; 1 John 3:19).

• Secondly, it has to do with his conviction of the veracity of the truth which the Word of God teaches (Col. 2:2; 2 Tim. 3:14).

As to the side of things that pertains to the salvation of the soul, unfortunately there are many who, after having believed, have doubts as to whether they are truly saved. Some live in fear of being judged for their sins if they don’t carry on faithfully in the Christian path. This is not at all what God wants for His children. He wants us to have “full assurance” in regard to this important issue (Heb. 10:22), because if a person lacks it, he will be hindered in his spiritual growth.

The Christian’s assurance of salvation is based on knowledge and faith. Knowledge, in this respect, could be summarized in three things:

• Knowing what happened at the cross.

• Knowing what happened at the grave.

• Knowing where Christ is now at the right hand of God.

God would have us to believe the testimony of His Word concerning these three things. The believer who understands and in simple faith accepts these great facts, will have solid assurance of his salvation, and peace in his soul. Under normal conditions, he will never get into doubt about it again.

1) KNOWING AND BELIEVING WHAT HAPPENED AT THE CROSS—Scripture says that when the Lord Jesus Christ was on the cross, God “laid on Him” the sins of all who would believe (Isa. 53:6). During the three hours of darkness Christ “bore” the judgment for all those sins (Heb. 9:28; 1 Peter 2:24). Thus, the price of the believer’s sins has been fully paid through Christ’s “finished” work (John 19:30). The claims of divine justice have been satisfied (Psa. 85:10; Isa. 53:10), and God has been “glorified” in the whole matter (John 12:27-28; 13:31-32).

The finished work of Christ has so completely satisfied divine justice, that if God were to come after the believer in judgment for his sins, then He would prove to be unjust, because the price has been fully paid. It would be demanding a second payment for their sins. It is something that God will never do.

2) KNOWING AND BELIEVING WHAT HAPPENED AT THE GRAVE—To put the question beyond any doubt, God raised the Lord Jesus from the dead (Rom. 4:24-25). This is significant. The resurrection of Christ is God's public statement that He has accepted Christ's work on the cross as a full payment for the believer’s sins. It is His “seal of approval” and His "Amen" to what Christ accomplished in His death (1 Peter 1:21). It is important to understand that assurance is not found in our acceptance of Christ's finished work, but in knowing that God has accepted it! The sacrifice of the Lord Jesus Christ was an offering that was not made to us, but to God (Heb. 9:14), and the proof that God has accepted it is in His raising Him from the dead.

Mr. G. Cutting had an illustration that emphasizes this point. He said that in the matter of an ordinary debt, the creditor is the only one who has the right to subscribe "PAID" on the account. It would be of no value whatever if the debtor were to do it, because he has no authority to declare it settled. The debtor doing it would not give satisfaction to the creditor, nor would it give peace to the debtor. The debtor's assurance can only be a consequence of knowing that the creditor is satisfied. Likewise, in connection with the debt of our sins, the only way in which we will get assurance that it has been paid is to see that it has been settled with God. We must see that God is completely satisfied with the payment that Christ made for us, and His raising Him from the dead proves His full satisfaction. Thus, the way to get assurance deep down in the bottom of our souls is to see that the whole question has been settled up at the top before God. If the payment for our sins is enough for God, it should be enough for us, and this should settle any doubt that we might have.

3) KNOWING WHERE CHRIST IS NOW AT GOD’S RIGHT HAND—Not only has Christ’s work of atonement been accepted by God, but Christ Himself has been accepted before God. This is witnessed in His ascension (1 Tim. 3:16). God has seated Him in the highest place in heaven—at His own right hand (Eph. 1:20-21; Phil. 2:9-11; Col. 3:1). He stands there now as a glorified Man with all the favour of God resting on Him. That God could receive Him into heaven is the clearest proof that our sins are gone! When the Lord was on the cross, He had our sins on Him, and He couldn’t have taken them with Him into heaven, for God’s holiness is such that He cannot have sin in His presence (Hab. 1:13). Thus, Christ’s ascension is a triumphant thing. It proves that our sins are gone!

Thus, full assurance of our salvation belongs to the person who believes what the Word of God says about these three things, for God cannot go back on His Word (Num. 23:19; Heb. 6:17-18). If God were to go back on His Word, He would have more to lose than us! We would lose our salvation, but He would lose His credibility as being a holy and just God—and essentially would cease to be God! We can be assured, therefore, that He will not go back on His Word.

Solid assurance, therefore, is not had by looking within ourselves for confirmation, but by believing what God has stated in His Word concerning our salvation in Christ. Suppose that a person has been convicted of a certain crime and was facing a prison sentence, but it was reported to him that he had been pardoned, because of certain extenuating circumstances surrounding the incident and the good grace of the judicial court. How would he know for sure that he was truly pardoned? Would it be by reading the feelings of his heart? Or would it be by listening to hearsay? Or would it be by reading the certified copy of the actual pardon signed by the supreme court judge? Obviously, it will be by reading the official document that declares his pardon. Similarly, if we want to be certain of the fact that we have been saved. Our feelings and wishes, and what people might say about it will not be the evidence that we’ll need to give us peace—for those sources don’t have the authority to pronounce on the matter. We must go to the Word of God and see what “God the Judge of all” says about it (Heb. 12:23). We can put our fullest confidence in His Word for He cannot lie, and that will be all we will need for solid assurance of our salvation. His Word says, “Verily, verily, I say unto you, He that heareth My Word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life” (John 5:24).

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In view of giving the believer settled peace about his sins, God has gone to great lengths in His Word to show that the believer's sins are gone—and gone forever. He uses various figures and expressions to describe the blessedness of this great fact, so that there could be no legitimate question in the mind of the believer who accepts the testimony of God's Word. Some of the things that God has done with our sins are:

• He has made purification for our sins (Heb. 1:3).

• He removes our sins as far as the east is from the west (Psa. 103:12).

• He blots our sins out (Isa. 44:22; Psa. 51:1).

• He casts our sins behind His back (Isa. 38:17).

• He casts them into the deepest sea (Mic. 7:19).

• He takes our sins away (1 John 3:5).

• He washes our sins away (Rev. 1:5).

• He cleanses us from our sins (1 John 1:7).

• He forgives our sins (Rom. 4:7; Eph. 1:7).

• He remembers our sins no more (Heb. 10:17).

Atonement

This term is not found in the New Testament, but the truth of it surely is. (The text in the KJV in Romans 5:11 mistakenly states “atonement,” but it should be “reconciliation.”) Bible teachers use the word “atonement” in reference to the work that Christ accomplished on the cross in the putting away of sin(s) by the sacrifice of Himself (Heb. 9:26).

The word “atonement” (“kaphar” in the Hebrew) means to cover (Lev. 16:6, 10-11, 16-18, 27, etc.). The sacrifices for sin in the Old Testament did that; they “covered” the sins of the people before God (Psa. 32:1). But those sacrifices could not “take away” sins (Heb. 10:4). Such required an infinitely greater sacrifice than that “of bulls and of goats.” Today, on account of Christ’s finished work on the cross, the sins of those who believe are “put away” (Heb. 9:26) and “taken away” (1 John 3:5). Since Christ’s finished work has accomplished much more than providing a covering for sin, the word “atonement” drops off in the New Testament when Christ’s death is in view. Instead, the two parts of His finished work are focused on:

• Propitiation—meets God’s holy claims against sin.

• Substitution—meets our guilt.

1) Propitiation—(Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10)

refers to the side of Christ's sufferings and death that vindicated God’s holy nature, having rendered a full satisfaction to the claims of divine justice. It is God’s side of Christ’s work. It has been accomplished “for the whole world” (1 John 2:2) and “all” mankind (Rom. 3:22; 2 Cor. 5:15; 1 Tim. 2:6), and thus has made the whole world savable.

In Romans 3:25, J. N. Darby translates "propitiation" (in the KJV) as "mercy-seat." The Apostle Paul's point in this verse is that God has set forth Christ as the Mercy Seat in the gospel testimony. The mercy seat in the Old Testament sacrificial system was the place where God met with His people on the ground of the blood of a victim—a sacrifice (Ex. 25:21-22; Lev. 16:14). The blood on the mercy seat illustrates (typically) what the gospel announces—that propitiation has been made. Christ glorified on high is now the divine meeting Place for all in the world to come and be saved. He is not on the cross today, but is risen and seated on high in glory. He is there as an Object of testimony for all to believe. Hence, the sinner desiring to be saved does not come to a dying Saviour on the cross, but to a risen Saviour on high. The apostles preached Christ as such (a risen Saviour) throughout the book of the Acts (Acts 4:10-12; 5:29-32; 10:38-43; 13:22-39; 16:31).

2) Substitution—(1 Peter 3:18 – “the Just for the unjust”).

This refers to the side of Christ's work on the cross that has to do with His taking our guilty place under the judgment of God, and thus bore our sins in His own body on the tree (1 Peter 2:24). Propitiation is for the whole world (1 John 2:2), but substitution applies only to those who believe. The actual word “substitution” is not in the Bible, but the truth of it is found in many places. For instance, when the believer’s side of Christ’s work (substitution) is in view in Scripture, it will say, "many"—referring to the many who believe (Isa. 53:11-12; Matt. 20:28; 26:28; John 17:2; Rom. 5:19; Heb. 2:10; 9:28). Or, it will say, "us," "our," or "we"—again referring to that same company of believers (Rom. 4:25; 1 Cor. 15:3; 1 Peter 2:24; Rev. 1:5, etc.). Isaiah 53 mentions Christ's substitutionary work ten times—verses: 5 (four times), 6, 8, 10, 11, 12 (twice).

A frequent error in preaching today is in telling lost sinners that Christ died for their sins. If this erroneous statement is worked out to its logical conclusion, it makes God to be unjust in His dealings with men! If indeed Christ has borne the judgment for the sins of all men, then God would not judge any sinner for his sins, because the price has been paid for them. Therefore, announcing to an audience of unbelievers that Christ died for their sins, or that Christ bore their sins, is false. He only bore the sins of those who believe—the “many” (Isa. 53:12; Heb. 9:28). Out of this mistaken idea comes the thought that in the day of judgment God will not judge the unbeliever for his sins, because that has been settled at the cross. The question in that day (they think) will simply be whether a person has received Christ or not. If they haven't received Him in faith, then they will be judged on that basis, as a rejecter of Christ. This, however, is not the truth of Scripture which says that the lost will be judged "according to their works" (Rev. 20:12-15). As a rule, in the gospel we are to preach propitiation to the world (1 Tim. 2:6), and upon sinners believing the message of God’s grace, we are to teach them the truth of substitution for their peace.

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Romans 3:25 gives God's side of Christ's work on the cross, emphasizing propitiation, whereas Romans 4:25 gives the believer's side of Christ's work on the cross, emphasizing substitution. In 1 Peter 3:18, the Apostle Peter linked these things together, and then added to it the truth of reconciliation. He said, “Christ suffered for us (propitiation), the Just for the unjust (substitution), that He might bring us to God” (reconciliation).

The two parts in atonement are illustrated in the sacrifices made on the Day of Atonement. Atonement was first made for Aaron’s house (Lev. 16:11-14), which typifies the Church as a company of priests (1 Peter 2:5; Rev. 1:6) and then for the house of Israel (Lev. 16:15-22), which is a type of the remnant of Israel coming into the blessing of Christ’s work on the cross in a coming day (Rom. 11:26). The order of this is significant; it indicates that the Church comes into the good of the atonement that Christ made on the cross before the remnant of Israel will. While atonement was made twice in the chapter (on behalf of these two companies), it typifies the one work of atonement the Lord made on the cross.

In each case, there was that which speaks of propitiation and substitution. In regard to Aaron’s house, a bullock was brought to the altar and killed, and its blood was sprinkled “upon” the mercy seat before God (vs. 14a). This typifies propitiation. Then, seven drops of blood were placed on the ground “before” the mercy seat, where the priests (Aaron’s sons) stood and ministered (vs. 14b). This typifies substitution.

In regard to the house of Israel, one of two goats that had been taken for the work was brought to the altar and killed, and its blood was put “upon” the mercy seat. This speaks of propitiation. Then, the live goat had the sins of the people confessed over it, and it was let go to run away into the wilderness (vss. 21-22). This typifies the sins of the children of Israel being confessed (Psa. 69:5) and borne away (Isa. 53:12) by Christ on the cross as their Substitute. When the remnant of Israel comes into the good of this in a coming day, they will understand that their sins have been removed “as far as the east is from the west” (Psa. 103:12). W. Kelly said, “Atonement consists of two parts, united for us in the bullock, and for Israel in the two goats of Leviticus 16, which set forth Jehovah’s part in propitiation and the people’s in substitution (The Bible Herald, vol. 1, p. 234).

Noah’s ark, which was God’s means of saving Noah and his family, also typifies these two parts in atonement. In making the ark, Noah was to “pitch it within and without with pitch” (Gen. 6:14). “Pitch” is the same word as “atone” in the Hebrew. It is what made the ark impervious to the rain (judgment) that came against it. God saw the pitch on the outside, and Noah’s family saw the pitch on the inside. This typifies propitiation and substitution.

While Scripture distinguishes Christ’s atoning sufferings, His atoning death, and His atoning blood, God intends that we should take them as one work. Many have gotten into serious error by separating these three things from one another. As a rule, we should distinguish them, but not separate them.

Backsliding

The Bible speaks of two kinds of departure from God––apostasy and backsliding. Both are bad, but one (apostasy) is infinitely worse. A believer can never apostatize, but he surely can backslide, if he is not careful in his walk. If a believer does backslide, there is a remedy (confession and repentance, whereupon he is restored to the Lord – 1 John 1:9), but if a merely professing believer apostatizes, there is no remedy (Heb. 6:4-6). (See Apostasy.)

The words “backsliding” and “backslider” are not found in the New Testament, but this kind of sad departure from God surely is mentioned (Mark 14:30; James 5:19). It has to do with a believer becoming careless in heart as to his communion with God (Prov. 14:14), and if this is not judged, it will result in a wayward walk from the Lord. The work of Christ as an Advocate brings the backslider back. The restoration of the backslider involves repentance and the confession of sins to the Father (1 John 1:9). (See Advocacy.)

It is important to understand that backsliding does not affect a believer’s standing before God; hence, the backslider does not lose his salvation. But as Proverbs 14:14 indicates, the backslider pays a heavy price for his waywardness in reaping what he has sown (Gal. 6:7-8; Prov. 13:15). If we allow sin to go unjudged in our lives, there will be disastrous results:

• Our link of communion with God will be broken (Rom. 8:13).

• We acquire a bad conscience which will result in a lack of confidence in prayer (1 John 5:14-15).

• We will lose spiritual energy.

• We will lose discernment (Hos. 7:8-9).

• We may become a slave to the sins that we allow in our lives (1 Cor. 6:12).

• The chastening hand of God will be laid upon us in order to turn us around (Heb. 12:6). Such chastening could even go to the extent of being taken away in death prematurely (Eccl. 7:17; 1 Cor. 11:31-32; James 5:20; 1 John 5:16).

• We spoil our Christian testimony before the world (Gen. 19:14).

• We will lose a reward that the Lord intended for us to have (1 Cor. 3:13-15; 2 Cor. 5:10; Rev. 3:11).

Baptism

The word “baptise” means “putting into” and implies “immersion.” The Bible speaks of seven different baptisms in connection with persons. (In the Jew’s religion there were also various cups and pots that were ceremonially washed by being immersed in water, which were called “baptisms” – Mark 7:3-4; Heb. 6:2; 9:10.) The seven baptisms of persons are:

Israel’s Baptism Unto Moses (1 Cor. 10:1-2)

This was Israel’s formal identification with Moses their leader. It brought them into a sphere of privilege with God, as verses 2-4 indicate. It was a baptism of a mixed multitude of people; many of them later proved to be unbelievers (Heb. 3:19).

John’s Baptism Of Repentance (Matt. 3:5-6; Acts 19:3)

This was a baptism in water that disassociated the believing, repentant Jewish remnant from the national body of Jews who saw no need for it (Luke 7:29-30). It made them morally ready to receive the Messiah (Luke 1:17), whom John said would come after him (Matt. 3:11). This baptism was in view of having their sins remitted (Luke 3:3).

Christ’s Baptism Of Martyrdom Sufferings & Death (Mark 10:39)

This refers to the Lord’s sufferings from the hands of men that occasioned His death. It is something that the Lord said that the apostles (and many Christians) would share in, being persecuted unto death (Acts 12:2; 22:4; Rev. 2:10).

Christ’s Baptism Of Atoning Sufferings & Death (Mark 10:38; Luke 12:50)

This is a baptism of judgment in which the Lord was immersed when He was made a sacrifice for sin (Heb. 9:26; 10:12).

Baptism Of The Holy Spirit (Matt. 3:11; 1 Cor. 12:13)

This refers to the coming of the Holy Spirit at Pentecost to dwell in believers (Acts 2), by which they were linked to Christ the Head in heaven as members of His body (1 Cor. 12:12-13). (See Baptism of the Holy Spirit.)

Baptism Of Fire (Matt. 3:11; 2 Thess. 1:8)

This is a baptism in retributive judgment (of which “fire” is a figure) which the Lord will immerse the lifeless Christian profession in at the time of His Appearing (2 Thess. 1:8).

Christian Baptism (Eph. 4:5)

This is an initiatory Christian ordinance performed “in the name of the Father, and of the Son, and of the Holy Spirit” (Matt. 28:20). In Christian baptism, a person puts on a new name—the name of Christ (Gal. 3:27), and enters a new position on earth—the sphere of Christian profession where the Lordship of Christ is owned (Eph. 4:5). Thus, he is placed formally on Christian ground. It not only identifies a person with the death and burial of Christ (Rom. 6:3-4; Col. 2:12), but also with the resurrection of Christ (1 Peter 3:21). It was administered to Jewish believers (Acts 2:41), to Samaritan believers (Acts 8:12), to Gentile believers (Acts 8:38; 10:48), and to Christian households (Acts 16:15, 33; 1 Cor. 1:16). Contrary to popular belief, Christian baptism is not a public act or testimony to the world of one’s faith in Christ. If it were so, Paul would not have baptised the jailor in the middle of the night, but would have waited for a convenient time to do it publicly (Acts 16:33).

Baptism of the Holy Spirit

The baptism of the Holy Spirit is mentioned seven times in Scripture (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; 1 Cor. 12:13). It refers to the Spirit’s work of forming the body of Christ. This was accomplished by the Lord when he sent the Spirit down from heaven on the day of Pentecost and linked the believers in the upper room in Jerusalem into one body by the Spirit’s indwelling (Acts 2:1-4, 33). This was extended later to take in believing Gentiles (Acts 11:1-18). Once this was done, the Spirit’s work of baptizing was complete for all time. It will never be repeated. 1 Corinthians 12:12-13 confirms this, referring to that event in the aorist tense (in the Greek), which means that it was a once-and-for-all act. Hence, the Spirit of God is not baptizing today; if He were, then there would be many bodies of Christ on earth, because the sole purpose of the baptism of the Spirit was to form the body of Christ. This, of course, could not be so, because Scripture states emphatically, “There is one body” (Eph. 4:4).

A closer look at the seven references in Scripture to the baptism of the Spirit will show that it is an historical act, and not something the Spirit is doing today. Five of these references look forward in time to this action of the Spirit, being that they were uttered before Pentecost (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5). The sixth and seventh references to the baptism of the Spirit were uttered after Pentecost (Acts 11:16; 1 Cor. 12:13), and point backward in time to something that the Spirit did. Since there is no other thing concerning the Holy Spirit in Scripture that took place between these two groups of references, they would have to be referring to the Spirit’s coming on the day of Pentecost to form the body of Christ.

There are two main misconceptions concerning the baptism of the Holy Spirit. The first is what we might call the "Pentecostal" or "Charismatic" view. Christians who have this idea see the baptism of the Spirit as being a personal experience that a believer has sometime after he is saved, whereby he is filled with the Spirit, and thus is enabled to speak with tongues, etc. However, in Scripture, the baptism of the Holy Spirit is never mentioned as happening to someone individually; it was purely a corporate action of linking the company of 120 believers in the upper room in Jerusalem into one unit by His indwelling.

The second view is the mainline evangelical "non-charismatic" view. Christians who hold this idea think that the baptism of the Holy Spirit occurs when a person believes on the Lord Jesus Christ and thereby receives the Spirit, and thus made part of the body of Christ. However, this is not correct either. Note carefully that 1 Corinthians 12:13 does not say, “We have been baptized into the one body.” Adding the article “the” changes the meaning considerably. It supposes that the body was in existence before the baptism mentioned in the verse took place. This would support this mistaken idea; however, the verse doesn’t say that. It says, "baptized into one body,” meaning that the baptism is what formed the one body. Thus, the baptism of the Spirit is a historical event. All who get saved thereafter are added to that body by the sealing of the Spirit (Eph. 1:13).

We might wonder how it is that Paul could speak of himself (and of the Corinthians) as being baptized by the Spirit, when they were not even saved when the Spirit came down and formed the body of Christ at Pentecost. The answer is that Paul was speaking representatively. He said, “We”—referring to the Christian company as a whole—“have been baptized into one body,” referring back to the action of the Spirit at Pentecost. It is something like the incorporation of a company. It is incorporated once, and each time the company takes on a new employee it does not need to be incorporated again. Nor is there any such thing as every new employee in the company being incorporated; the new employee is merely added to an already-incorporated company. Likewise, when someone gets saved today, he is added by the indwelling presence of the Spirit to an already-baptized body. As mentioned, this is called the sealing of the Spirit (Eph. 1:13; 2 Cor. 1:21-22).

Taking our illustration a little further, suppose we listened in on a company’s board meeting and heard one of the directors say, “We were incorporated 100 years ago.” We would have no trouble understanding what he meant, but someone who doesn’t understand the English language very well might ask, “What does that person mean? None of these people in this meeting are over 60 years of age. How can he say, ‘We ... a hundred years ago ... ?’” Well, it’s because the director was speaking representatively of the company. Likewise, being part of the Christian company that was baptized at Pentecost, Paul and the Corinthians (and we too) are embraced in that baptism.

W. Scott said, "The baptizing of all believers into one body is a corporate act and never repeated. As the result of this spiritual baptism, the one body is formed, and into this Spirit-baptized body believers find themselves when sealed by God" (Some New Testament Teachings, p. 174).

Another expositor in Scripture Truth magazine said, "Let us look now at some of the actions attributed to the Holy Spirit. First of all, we learn that He baptizes. Scripture shows clearly that this baptism is an accomplished historical fact, which took place once and for all at Pentecost" (Scripture Truth, vol. 21, p. 102).

J. N. Darby said, "As to a person subsequent to Pentecost being baptised with the Holy Ghost, I should say he was introduced into an already-baptised body" (Letters, vol. 3, p. 466).

F. G. Patterson said, "The Holy Ghost baptized them into 'one body.' Here let me say, that an individual is not said to be baptized with the Holy Ghost in Scripture. Not even the Lord Himself" (The Church of God, the Body of Christ, p. 27).

W. T. P. Wolston said, "If the baptism of the Holy Ghost has taken place at Pentecost, does Scripture carry the thought that it is ever to be repeated? I believe distinctly not. The Holy Ghost has come; He is here. The baptism of the Holy Spirit has been received, and there is, consequently, no fresh baptism to be looked for" (Another Comforter, p. 226). He also said, "The baptism of the Holy Ghost took place once, and once only, so far as I read of it in Scripture."

Hence, the baptism of the Spirit is not something that is going on today as a post-salvation experience, nor is it what brings believers into the body of Christ. It was a historical action of the Spirit that has been long completed, and never to be repeated.

Blasphemy Against the Holy Spirit

Blasphemy is speaking derogatorily of the Persons of the Godhead. This is what the faithless “generation” of Jews (Matt. 12:39, 42) did when they saw the Lord. “Blasphemy against the Holy Ghost” is the national sin of the Jews who lived at the time when the Lord came (Matt. 12:24-32). Mark 3:29-30 tells us specifically what this sin is. It says, “Because they said, He hath an unclean spirit.” Thus, they attributed the power that worked in the ministry of the Lord Jesus to Satan (Matt. 12:24; Mark 3:22; Luke 11:15). They said that the Lord Jesus was associated with, and empowered by, Satan’s underworld in His ministry, which is preposterous! This blasphemy against the Holy Spirit brought an unpardonable judgment of “eternal damnation” on the unbelieving portion of the nation (Psa. 69:22-28).

Sad to say, there are people today who think that they have committed this sin and by doing so, they have damned themselves, and now there is no hope for them of being saved. They call it, “The Unpardonable Sin.” However, this is a lie of the devil. The Bible does not teach that blasphemy against the Holy Ghost is something that an individual commits, but rather is the national sin of Israel. In view of what Scripture says that “blasphemy against the Holy Ghost” is (Mark 3:30), let those who think they have committed the so-called "unpardonable sin" ask themselves, “Is the Lord Jesus Christ truly the Son of God who came from heaven to save sinners?” If their answer is, “Yes,” then that is a clear proof that they haven’t committed the unpardonable sin of blasphemy against the Holy Spirit! What Christian would ever say that the Lord Jesus had “an unclean spirit?” No backsliding Christian harbours the thought that the Lord Jesus came from the underworld to do Satan’s work. It is only something that an apostate person would say. (See Apostasy.) However far away from the Lord a Christian backslider may get in his soul, there is still, somewhere in the deep recesses of his heart, the sincere conviction that the Lord Jesus Christ came from heaven as the Saviour of sinners.

Even if someone today has said derogatory things about the Person of the Lord Jesus Christ, he or she can still be saved, for Scripture says, “The blood of Jesus Christ His Son cleanseth us from every sin” (1 John 1:7). C. H. Mackintosh said, “We do not believe that any sinner, in this acceptable year, this day of salvation (Luke 4:17-19), is beyond the reach of the pardoning love of God, and the atoning blood of Jesus.” Paul the Apostle was a “blasphemer” and God saved him! (1 Tim. 1:13)

Blessing

This is mentioned in Scripture in four ways:

Firstly, to denote a state of joy and happiness. The very word "blessed" means happy. For example, Romans 4:7 says, "Blessed are they whose iniquities are forgiven, and whose sins are covered." And Luke 12:37 says, "Blessed are those servants whom the lord when he cometh shall find watching." In this sense, we often pray and ask God to "bless" our time together at some particular event. Thus, we are asking God to give us a happy and spiritually profitable time.

Secondly, the term is used as an ascription of happy thankfulness to God. For example, "I will bless the LORD at all times" (Psa. 34:1). And, "Therewith bless we God, even the Father...." (James 3:9; Eph. 1:3). Hence, we sing, "We bless our Saviour's name, our sins are all forgiven" (Hymn #146 L. F.).

Thirdly, it is used to denote temporal (material) gifts given in the name of the Lord (2 Cor. 9:5-6 – J. N. Darby Trans.).

Fourthly, the term is used to denote our distinctive Christian blessings in Christ. Ephesians 1:3 says, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places [the heavenlies] in Christ." These blessings are heavenly, spiritual, and eternal, as opposed to Israel’s, which are earthly, material, and temporal. They are:

• Redemption in Christ Jesus (Rom. 3:24).

• Forgiveness of sins in Christ—a purged conscience (Rom. 4:7; Eph. 4:32; Heb. 9:14).

• Justified in Christ Jesus (Rom. 4:25-5:1; Gal. 2:16-17).

• The gift of the Spirit in Christ—anointed, sealed, and given the earnest of the Spirit (Rom. 5:5; 2 Cor. 1:21-22; Eph. 1:13).

• Reconciliation in Christ Jesus—“made nigh” (Rom. 5:10; Eph. 2:13; Col. 1:21).

• Sanctified in Christ Jesus (Rom. 6:19; 1 Cor. 1:2).

• Eternal Life in Christ Jesus (Rom. 6:23; 2 Tim. 1:1).

• Deliverance (Salvation) in Christ Jesus (Rom. 8:1-2).

• Sonship in Christ Jesus (Rom. 8:14-15; Gal. 3:26; 4:5-7).

• Heirship of the inheritance in Christ (Rom. 8:17; Eph. 1:10-11; Gal. 3:29).

• New creation in Christ Jesus (Rom. 8:29; Gal. 6:15; 2 Cor. 5:17).

• One body in Christ (Rom. 12:5).

(Note: the above Scripture references are from the J. N. Darby Translation.)

Blood of Christ, The

The blood of Christ stands as a token of the work of atonement being made for the glory of God and for the blessing of man (John 19:34). Scripture speaks of Christ’s blood being “shed” for believers, which is God’s provision for them to be saved (Matt. 26:28; Mark 14:24; Luke 22:20). Scripture also speaks of the blood of Christ being “sprinkled” on the hearts of believers, which refers to faith’s appropriation of the finished work of Christ on the cross (Heb. 10:22; 12:24; 1 Peter 1:2).

The New Testament speaks of at least twelve things that the blood of Christ does:

• It makes atonement—propitiation (Rom. 3:25) and substitution (Matt. 26:28).

• It purchases all things and persons (Acts 20:28; Rev. 5:9).

• It effects redemption (Rom. 3:24; 1 Peter 1:18-19).

• It grants forgiveness (Eph. 1:7).

• It produces a purged conscience (Heb. 9:14; 10:2)

• It gives boldness to enter God’s presence (Heb. 10:19).

• It effects justification (Rom. 5:9).

• It makes peace (Col. 1:20).

• It brings us nigh to God—reconciliation (Eph. 2:13).

• It sanctifies us (Heb. 10:29; 13:12).

• It washes or cleanses us (1 John 1:7; Rev. 1:5; 7:14).

• It gives the title to final victory over Satan (Rev. 12:11).

Body of Christ, The

The figure of a human body is used in Scripture to describe the Church of God (the assembly) on earth in relation to Christ in heaven (Rom. 12:4-5; 1 Cor. 12:12). Believers on the Lord Jesus Christ are viewed as the members of the body––each having a different “function” (Rom. 12:4)––with Christ being the Head. This union of the Head and the body is maintained by the indwelling presence of the Holy Spirit. Bible teachers sometimes refer to it as the “mystical” body of Christ, meaning that this union is something that is not seen with the naked eye. The Apostle Paul is the only New Testament writer to use this figure, and it is only found in four of his epistles—Romans, 1 Corinthians, Ephesians, and Colossians.

This is the only membership that Scripture speaks of concerning believers on the Lord Jesus Christ. C. H. Mackintosh said, "There is no such thing in Scripture as being a member of a church" (The Assembly of God, p. 10). J. N. Darby said, "Membership of an assembly is unknown in Scripture. There it is members of Christ's body" (Collected Writings, vol. 31, p. 383). Notwithstanding, Christians often speak of "your body" and "our body" in reference to various man-made fellowships in Christendom. This implies that Christ has many bodies on earth, which is a practical denial of Ephesians 4:4 which says, "There is one body."

The “one body” refers to all Christians on earth, wherever they may be, at any given time. Its present aspect does not include Christians who have died and have gone on to be with the Lord. This can be seen in the fact that the members of Christ’s body are said to suffer along with those members who are suffering (1 Cor. 12:26), and there is surely no suffering in heaven. However, all Christians will be part of the body in its completed state, when Christ comes to reign in His millennial kingdom (Eph. 1:23). Thus, they lose nothing in the end, even though they are presently not viewed as being in the body now.

W. J. Hocking said, "I hardly think that Scripture warrants us in saying that the Church of God, that is, the Church of God composed of all believers in Christ from Pentecost to the day of His coming, is described as the body. The body is the living thing at any given time here on earth, though associated with Christ in heaven. Those saints who have fallen asleep and are now with Christ, still form part of the assembly which Christ is building, but the body of Christ is the living organism on earth" (Christ and His Church, p. 42).

J. N. Darby said, "This is plain: the Holy Ghost being down here, the saints do not enter into account as of the body at present, but I said of course they were finally of the body—of it now in the mind and purpose of God, though not actually, as having passed out of the scene where the body was formed by the Holy Ghost come down from heaven" (Letters, vol. 1, p. 511). He also said, "We are told nothing of departed spirits but that they are with Christ, but they lose no privilege save what is down here. They surely are not separated from Christ and re-united to Him afterwards; that, as a matter of faith and first principle, cannot be; but the body being de facto down here they do not personally in its present condition make part of it....It is quite true that all the saints between those two great events are of the body of Christ—of it in the mind and counsel of God. But those who have died have lost their present actual connection with the body, having passed away from that sphere where, as to personal place, the Holy Ghost is. They have ceased to be in its unity—their bodies not being yet raised, they do not now enter into account of the body as recognized of God" (Letters, vol. 1, p. 527).

Born Again

New birth (being born again) is a sovereign act of God of imparting divine life to men (John 1:13; 3:1-8; James 1:18; 1 Peter 1:23; 1 John 2:29). It is, essentially, the same thing as quickening (Eph. 2:1, 5; Col. 2:13) for both terms refer to the initial action of God in communicating divine life to the soul. New birth is not an exclusively Christian blessing; all the children of God in all ages have been, and will be, born of God.

As a result of being born again men have their spiritual faculties awakened and they are thereby made conscious of their having to do with God. Having been given life and faith through this action of God, they have the capacity to understand the gospel and to believe on the Lord Jesus Christ, which when they do, they are saved. Without this initial work of God in men, no one would ever repent and come to Christ for salvation. (See Freewill.)

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There are four common misconceptions among Christians regarding new birth (being born again):

The first has to do with how and when a person is born again. Most Christians will say that a person is born again when he believes on the Lord Jesus Christ. However, Scripture does not teach this. It is putting “the cart before the horse,” so to speak. A person does not believe on the Lord Jesus to get born again, but rather, he believes because he has been born again (John 1:12-13; 1 John 5:1). As to the order of these things, God goes before and sovereignly imparts life through new birth, whereby the person is given faith and thus is enabled to believe and be saved, when the gospel is presented to him. Hence, new birth is not the result of a person’s turning to God and believing on the Lord Jesus Christ, but the result of God communicating divine life to his soul, enabling him to turn to God in repentance and to believe on the Lord Jesus Christ for salvation.

A. J. Pollock said, "John 1:12-13 tells us that those who received Christ were those 'which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.' It is one thing to experience the new birth; it is another to receive Christ, and John 1:12-13 makes this very clear. If I, as an unregenerate man, were able to exercise faith to bring about the new birth, then it would be of 'the will of the flesh,' and of 'the will of man,' which we are distinctly told it is not. It is 'of God' [John 1:13], 'of His own will' [James 1:18], 'by the Word of God' [1 Peter 1:23] and there we must leave it....How can man in the flesh by an act of his own will bring about divine life? It must be of God" (Scripture Truth, vol. 30, p. 48).

Commenting on John 1:12-13, W. Scott said, "Only the born of God are capable of receiving Him" (Bible Handbook, New Testament, p. 191). C. Stanley explained it similarly: "The new birth explains how many received Him" (Election, p. 17). F. G. Patterson also said, "Most assuredly it is the unbeliever who is quickened, otherwise he would be a believer of his own act. Where then would be the truth of John 1:10-13 and James 1:18? If God did not quicken us by the Word, we never would be saved" (Scripture Notes and Queries, p. 122).

Secondly, Christians confuse new birth with salvation, but these terms are not synonymous in Scripture. Taking these two things to mean the same thing leads to confusion. W. Potter emphasized this: "'Canst not tell whence it cometh, and whither it goeth,' refers to the Spirit of God, not to salvation. It refers to being born again; 'so is every one that is born of the Spirit.' We must keep Scriptural truths in their Scriptural connection; when it speaks about being born again, it is not speaking about salvation. That is where we get into such confusion" (Gathering Up the Fragments, p. 226).

J. N. Darby said, "We must not confound manifested salvation and being born of God" (Letters, vol. 3, p. 118). He also said, "The Church has lost the thought of being saved. People think that it is enough to be born anew" (Collected Writings, vol. 28, p. 368).

W. Kelly said, "We must not confound, as popular preachers and teachers do, the reception of life and salvation....It is a great mistake therefore to talk of 'salvation in a moment,' 'deliverance on the spot' or any other of the stock phrases of superficial revivalism which ignore the Word of God and spring from the confusion of life with salvation" (An Exposition of the Acts, pp. 131-132).

The distinction between these two operations of God has been lost for centuries. W. Kelly reported, "The fact is that theology in all schools, Popish or Protestant, Calvinistic or Arminian, has somehow lost, and ignores, this most momentous truth of the Spirit's primary setting apart of a renewed soul to God before, and in order to, justification" (Epistles of Peter, p. 12).

The truth is that God begins the work in a soul by new birth (quickening), and then when the person rests in faith on what Christ has accomplished on the cross, he is saved and sealed with the Holy Spirit (Eph. 1:13). These are two distinct actions of the Spirit: one is the beginning of God's work in a soul and the other is the completion of it. There will be an interval of time between these two actions—it could be a few minutes, or in some cases, it could be years. When a person is born again he is safe from judgment, but when he receives Christ he is saved and sealed with the Holy Spirit. The following passages show that new birth precedes a person’s believing on Christ for salvation:

• John 1:12-13—Those who “believe on His name” are they “which were” born of God.

• John 3:3-8, 14-17—Concerning the order of God’s work in souls, the Lord spoke of being “born again” by the Word of God and the Spirit of God first before speaking of being “saved” through believing on the Son of God.

• John 5:21, 24—Again, the Lord spoke of God’s work of quickening souls before going on to speak of their believing on Him for life eternal.

• John 6:44-47—The Lord spoke of His Father’s work of drawing people, which is the effect of being born again, before speaking of those who were drawn believing on Him.

• Ephesians 2:1-5, 8—In delineating the activity of God’s love and mercy toward us, the Apostle Paul referred to His work of quickening souls first, and then went on to speak of those whom God had quickened being “saved by grace” through faith.

• 2 Thessalonians 2:13-14—Paul speaks of the “sanctification of the Spirit” which is the result of new birth, before a person’s belief of the truth of the gospel.

• 1 Peter 1:2—Peter speaks of the “sanctification of the Spirit” (the result of new birth) as that which precedes “obedience and sprinkling of the blood of Jesus Christ” (which is the appropriating by faith the work of Christ on the cross for salvation).

• 1 Peter 1:22-23—Peter speaks of the purification of the soul through obeying the truth of the gospel, and this being a result of “having been begotten again” (W. Kelly Trans.).

• Leviticus 8:1-35—This is a type of new birth, salvation, and sealing of the Spirit. Aaron’s sons were first “washed with water” (new birth), then they were brought to the altar to witness and be identified with the death of an animal that was sacrificed. The blood of the victim was put on their right ear, right thumb, and the big toe of the right foot (symbolizing the appropriating by faith of the work of Christ in atonement for the salvation of the soul). Lastly, they were anointed with oil, which is a picture of the sealing of the Spirit.

J. N. Darby said, "The indwelling of the Holy Ghost is a very different thing from the quickening power of the Spirit....Instances given in the Acts, where there is an interval of time make us sensible of the distinction of the two" (Collected Writings, vol. 26, p. 89).

Similarly, A. P. Cecil said, "I believe Scripture plainly teaches not only a distinction between new birth and sealing with the Spirit, but also an interval between the two things. It may be long or short; but the interval of time is there, in the same way as when a man first builds a house, and afterward dwells in it" (Helps By the Way, vol. 3, NS, p. 175).

Thirdly, Christians, almost universally, confuse new birth with regeneration—but these things are also not the same. Both refer to a new beginning, but they are different new beginnings. New birth is a new beginning inwardly through a person receiving a divine life. Regeneration, on the other hand, is a new beginning in a believer’s life outwardly, through the person cleaning up his life practically. Men cannot see the new life imparted in new birth, but they should be able to see the outward change in the person’s life when he gets saved. There will be an observable break with the unholy and worldly things that he once pursued. (See Regeneration.)

Fourthly, Christians often confuse new birth with eternal life, but they too are not synonymous. They both have to do with the possession of divine life, but in a different way. Being born again is to have divine life in embryo, so to speak; whereas life eternal has to do with possessing divine life in the consciousness of our relationship with the Father and the Son (John 17:3), on the ground of redemption (John 3:14-15), and in the power of the indwelling Spirit (John 4:14). Possessing this character of life is called, “life eternal.” It necessitated the coming of the Son of God into the world (John 10:10).

Believers who lived before Christ came could not have had this character of divine life, though they were surely born again. J. N. Darby said, “As to Old Testament saints, eternal life formed no part of the Old Testament revelation, even supposing that the Old Testament saints had it (Notes and Jottings, p. 351). We do not say that there are two kinds of divine life—there is only one kind of divine life, the life of Christ (John 1:4). Old Testament saints had the same divine life as Christians, but they did not have the revelation of truth concerning the Father and the Son and the work of redemption and the seal of the Spirit. Therefore, Scripture does not call the divine life that they had eternal life.

This more abundant life, which is eternal life (John 10:10), is not called such because it is describing the length of that life, but because it is describing its character. It is the very character of life which the Father and the Son enjoyed in fellowship with one another in eternity, before the foundation of the world. Christians are born again (James 1:18; 1 Peter 1:23) as Old Testament saints were, but in receiving Christ as their Saviour, they have something more—they have “life eternal” (John 3:15-16).

Another distinction between new birth and eternal life is that divine life imparted to sinners through new birth is done so without any conscious action on their part (John 3:8), whereas life eternal is given to a person when he consciously believes on the Lord Jesus Christ and receives Him as his Saviour (John 3:16, 36; 5:40; 6:47). (See Eternal Life)

Bought (Purchase)

This is the broadest aspect of Christ's work on the cross whereby He acquired the title and rights to everything in the creation. As a result, He has a two-fold circle of belongings. Bought (purchase) encompasses:

• All persons—This includes both the saved (1 Cor. 6:20; 7:23; Rev. 5:9; 14:3 – W. Kelly Trans. “bought”) and those not saved (2 Peter 2:1-2).

• All created things—This is the “purchased possession” (Eph. 1:14).

Hebrews 2:9 refers to the payment that Christ made in this great purchase—He "tasted death for every thing." “Every thing” is very broad, including both persons and things. His purchase is mentioned in a parable in Matthew 13:44. The "man" (Christ – vs. 37) bought the "field" (the world – vs. 38) which included the “treasure” (believers). Thus, we see His purchase involved things and persons. In the Lord’s prayer, viewing the work of redemption as being already accomplished, He mentioned that He had been given the title and rights over “all flesh” (John 17:2). The Apostle Paul mentioned that created things also belong to the Lord through His purchase (Eph. 1:14 – “the purchased possession”). Thus, He is now Master of all.

A type from the book of Ruth illustrates the two-fold circle of Christ’s belongings. Naomi sold a parcel of land that belonged to her husband Elimelech who had passed away (Ruth 4:3). Since Boaz (a type of Christ) desired to have Ruth as his wife, he had to buy that portion of the inheritance which would give him all in it, including Ruth. Ruth 4:9-10 says, “Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech’s, and all that was Chilion’s and Mahlon’s, of the hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife.” Boaz’s purchase of the parcel of land is typical of Christ’s purchase of all things, and his purchase of Ruth illustrates the treasure of persons that came with the purchase of the field.

However, all men being “bought” does not mean that all men are saved. Bought is not synonymous with salvation. It simply means that all men and all things belong to Christ on the grounds of what He accomplished on the cross. He is their Master, whether men own His purchase by faith and acknowledge His right over them or not. In 2 Peter 2:1, the Apostle shows that bought does not mean saved. It says, “There were false prophets also among the people, as there shall be also among you false teachers, who shall bring in by the bye destructive heresies, and deny the Master that bought them, bringing upon themselves swift destruction.” These people were “bought,” yet they were headed for a lost eternity! This is not because they lost their salvation––because that cannot happen (John 10:27-28, etc.)––but because they had not owned Christ's purchase. (See also Jude 4.)

Many confuse “bought” (purchase) with “redeemed.” However, Ephesians 1:14 shows that they are not synonymous. It speaks of something that has been “purchased” (bought), and is waiting for its “redemption.” Clearly this couldn’t be referring to Christians because we have already been redeemed (Eph. 1:7). The purchased possession in this verse is the inheritance, which is every created thing (Eph. 1:11). Christ has paid the price for it, but it is presently still under the effects of sin and corruption. At His Appearing, He will set it free (the meaning of redemption) for the purpose which God intended it for—to be the stage upon which He will display Christ’s glory in the kingdom. (See Redemption)

Camp, The

This refers to the religious system of Judaism which the Lord ordained for Israel (Ex. 25-31; Heb. 13:13). It is predominantly an outward way of approaching God in worship through ceremonial forms and rituals. It was an earthly order of religious practice that was given to an earthly company of people in Old Testament times, who had earthly hopes and an earthly destiny in the land of Canaan. “The camp,” therefore, refers to Judaism and all of its related principles and practices. It stands in stark contrast to “the new and living way” of worship in Christianity (Heb. 10:19-22), which is a heavenly way of approach to God “in spirit and in truth” (John 4:23-24) ordained for a heavenly company of believers, who have heavenly hopes and a heavenly destiny.

“The camp” is something which the Lord is presently outside of today in these Christian times (Heb. 13:13). The responsible leaders of that Jewish system cast Him out of it and killed Him! (Matt. 21:37-39; John 1:11; Acts 3:13-15; Heb. 13:12) In resurrection, the Lord has remained outside that system and will continue to do so “until the fulness of the Gentiles be come in” (Rom. 11:25). At the present, His gathering believers around Himself for worship, ministry, and Christian fellowship in the place of His appointment outside the camp (Heb. 13:13-16; Matt. 18:20). This, the writer of Hebrews tells us, will be along the lines of the new and living way in Christianity. The point in Hebrews 13:9-16 is that God does not want the two systems of worship (Judaism and Christianity) to be mixed (Heb. 13:10). The passage tells us that Judaism is an order of things which Christians are to separate from, because the Lord is not identifying Himself with it today. They are told to “go forth unto Him without the camp” and to offer their “sacrifice of praise to God” there where He is—without the use of all the outward means of worship used in Judaism (Heb. 13:15).

The problem is that the church denominations in Christendom have not understood the teaching in Hebrews 13:9-16. Nor has the instruction of Hebrews 9:8-9, 23-24 been given its due consideration, which says that the Old Testament tabernacle system (“the camp”) is a figure of the true sanctuary in which Christians can now worship by the Spirit. Instead of seeing it as a figure, Christians have used the tabernacle system as a pattern for their churches, and have borrowed many things in a literal sense from that Judaic order for their places of worship and their religious services.

The following is a short list of some of the things that have been borrowed from Judaism in the formation of modern church groups:

• The use of literal ornate temples and cathedrals for places of worship.

• A special caste of ordained men who officiate on behalf of the congregation.

• The use of musical instruments to aid worship.

• The use of a choir.

• The use of incense to create a religious atmosphere.

• The use of robes on the “Ministers” and choir members.

• The use of a literal (non-sacrificial) altar.

• The practice of tithing.

• The observance of holy days and religious festivals.

• A registry of names of persons in the congregation.

Judaic worship appeals to the natural senses, being an earthly and a sensual religion. In fact, a person does not even need to be born again to appreciate and enjoy it! It is stimulated by:

• Sight—i.e. the grandeur of the temple (1 Kings 10:4-5; Mark 13:1; Luke 21:5).

• Smell—i. e. the burning incense that made a compelling atmosphere (Ex. 30:34-38).

• Taste—i.e. eating the sacrifices (Deut. 14:26).

• Hearing—i.e. beautiful music produced by the orchestra and accompaniment of the choir (1 Chron. 25:1, 3, 6-7).

• Touch—i.e. participating in the offerings in a physical way, by dancing and the lifting up of hands, etc. (2 Sam. 6:13-14; 1 Kings 8:22).

It is true that many of these Judaic things have been altered somewhat by the churches of Christendom to fit into a Christian context, but these places still have the trappings of Judaism. In fact, sadly, this Jewish order has permeated the Church. Much of it has been around in Christianity for so long that it has become accepted by the masses as God’s ideal. Most people today think that it is good and right to have this Judeo-Christian mixture. Unfortunately, the mixing of these two orders of approach to God has destroyed the distinctness of each, and what has resulted from the mixture is something that is not real Judaism, nor is it real Christianity. Both have been spoiled (Luke 5:36-39).

In Christianity, we offer up “spiritual sacrifices” aided by the Holy Spirit (1 Peter 2:5; Phil. 3:3) in contrast to the “carnal ordinances” in the Judaic order (Heb. 9:10). Christian sacrifices of praise are done in the immediate presence of God within the veil (Heb. 10:19-20; 13:15). This is a privilege that Israel did not have. It is significant that we do not find anywhere in the book of the Acts, or in the epistles, that Christians worshipped the Lord in their meetings by using rituals and outward mechanical means, such as musical instruments. The only two mediums that Christians are found using in worship in Scripture are their “hearts” (Col. 3:16; Eph. 5:19) and their “lips” (Hebrews 13:15). Since Christian worship is “in spirit and in truth” (John 4:24), we can sit quietly in a chair, and there can be produced in our souls and spirits true praise to God by the Holy Spirit. This is true heavenly (Christian) worship, for in heaven there will be no need for musical instruments and rituals in the worship of God, as in Judaism. Thus, the Christian’s place of worship is:

• Inside the veil in spirit (Heb. 10:19-20).

• Outside the camp as to ecclesiological position (Heb. 13:13).

It is not that the Judaic order of worship is evil; it is not. It was set up and ordained of God for Israel. What Scripture teaches is that it is not for the Church. When Israel will be restored and blessed in their land in a coming day (the Millennium), they will rightly worship God after that Judaic order (Ezek. 43-46).

Circumcision

God instituted circumcision as a sign of His covenant relationship with Abraham and his descendants, with a view to their blessing in the land of Canaan (Gen. 17:10-11). The Jews understood this to be an irrevocable pledge of God’s blessing on them (Gen. 15:5; 17:10). Since they were in this relationship with God, they believed that it was impossible for them to be eternally lost, because He would be going back on His Word if they were to end up lost.

However, in Romans 2:25-29, Paul explains that circumcision will not shelter a person from the eternal judgment of his sins any more than trusting in the Law will. He shows that a Jew needed to have more than the outward sign of circumcision in his body to be a real Jew of whom God approved. He says, "He is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God." The Jews had "circumcision that is outward in the flesh," but they also needed "circumcision of the heart," which involved having faith, if their eternal destiny was to be secure. Circumcision is an outward sign promising outward blessing to Abraham and his descendants. It was connected with temporal blessings, such as: possession of the land of Canaan, abundant growth of crops, good health, protection from their earthly enemies, etc. These temporal things have to do with life on earth under the favour of God. The Jews, however, were mistakenly trusting in the rite of circumcision, which is connected with temporal blessing, and were imagining that it secured their eternal blessing.

The Jews are not alone in this misunderstanding. Many professing Christians are likewise trusting in outward things and rites such as: baptism, church membership, confirmation vows, etc., but those things will not secure a person’s eternal blessing either. Paul refers to circumcision in three ways in his epistles:

• It stands for the Jews nationally as opposed to the Gentiles who are regarded as the uncircumcision (Rom. 2:26-27; 15:8; Gal. 2:8-9; Eph. 1:11).

• It indicates the actual rite itself—the literal medical procedure performed on the body (Rom. 2:28; Gen. 17:11).

• It represents a life that is separated to God in faith from the activity of the flesh (Rom. 2:29; Phil. 3:3).

Cleansing (Washing)

The Bible speaks of the cleansing of the Christian’s soul in three ways:

• Moral cleansing.

• Judicial cleansing.

• Practical cleansing.

1) Moral Cleansing

This is effected in a person when he is born again. The Spirit of God uses the Word of God (of which water is a figure) to communicate divine life to the soul, and the person is thereby "washed" or cleansed (John 13:10a; John 15:3; 1 Cor. 6:11). He is “clean every whit” (John 13:10b). This is a once-for-all-time cleansing, for the washing that occurs by being born again is never repeated in a person. W. Kelly’s Translation renders this as “bathed,” signifying this once-for-all washing. As a result, there is a new clean thing in the person—a new life with a new nature. By virtue of this cleansing, he is made part of the family of God, and therefore, he will never come into eternal judgment.

2) Judicial Cleansing

While moral cleansing makes a person a child of God in the family of God, it does not in itself make him a Christian. To have the distinguished place of being a Christian in the family of God, a person needs further cleansing—that which is effected by the blood of Christ (the token of His finished work) when applied by faith to the heart and conscience. This necessitates one having an understanding of the gospel of God’s grace and receiving Christ as his Saviour. This second kind of cleansing has to do with the purging of the conscience, and it is what brings a person into the full Christian position before God in Christ, whereupon he is sealed with the Holy Spirit (Heb. 9:14; Eph. 1:13). Thus, a Christian is one who has been “washed” with water (John 13:10a; Heb. 10:22) and “washed” in the blood of Christ (1 John 1:7; Rev. 1:5). Mr. Darby distinguished these two washings as: "moral cleansing" and "judicial cleansing" (Collected Writings, vol. 13, pp. 236, 238).

Thus, there are two cleansing agents needed to make a person a Christian—water and blood. The water deals with our unclean state and the blood deals with our guilt—our defiled conscience. Old Testament saints were born again, and thus cleansed by the water of the Word of God, but they did not have a judicial cleansing of the conscience effected by the blood, because Christ had not accomplished redemption yet. Consequently, their consciences were not purged, as Christians’ consciences are (Heb. 9:14; 10:2). This can be seen in the fact that they lived with a certain degree of fear that their sins would be brought up by God for judgment (Psa. 25: 11, 18, etc.).

In John 19:34, the “blood” is mentioned before the “water,” because it is recording the historical fact; whereas in 1 John 5:6-8, the water is put before the blood, because it is referring to the order of its application in the lives of men. One is God's side and the other is man's. Before the eye of God the blood must come first. It is required in order for men to be blessed. All of God's workings by His Word and His Spirit in new birth are dependent upon, and are in view of, Christ’s entering the world and paying the price for sin—of which the blood speaks (Heb. 9:22). J. A. Trench said, "'One of the soldiers with a spear pierced His side, and forthwith came there out blood and water' (John 19:34). This is the historic order, and in it the blood comes first, as the basis for everything for God's glory and our blessing. In the order of application to us, as John in his epistle (1 John 5:6) puts it, the water comes first: 'This is He that came by water and blood...and it is the Spirit that bears witness'" (Scripture Truth, vol. 1, p. 22).

3) PRACTICAL CLEANSING—There is a third kind of cleansing in the New Testament that has to do with the water of the Word of God being applied to the walk and ways of believers (John 13:10b; Eph. 5:26). This has to do with practical cleansing. We are to let the Spirit of God apply the Word of God to our hearts and consciences in our daily reading of the Scriptures, and if He brings to light something in our lives that is inconsistent with the holiness of God, we are to judge ourselves, and get that thing out of our lives, whereupon we are cleansed in a practical way. When we bring our lives into accord with the practical injunctions of holy living in the Word of God, practical cleansing results. While moral and judicial cleansing are effected for us by God as a once-for-all thing, practical cleansing is the responsibility of the Christian. It should go on continually in a believer’s life, whereupon communion with God will be uninterrupted.

Concision, The

A term which the Apostle Paul used to describe those who receive the mark of circumcision in their bodies, but are opposed to what it involves practically (Phil. 3:2). The word literally means “against cutting off.” (“Con” means “against,” and “Cision” means “to cut off.”) It is a cutting at the flesh, but not going so far as to cut off the flesh in a practical and spiritual sense. It stands in contrast to “circumcision,” which is a complete cutting off of the flesh. Hence, “the concision” were Judaizing teachers who were against the cutting off of the flesh in practise. These teachers had infiltrated the Christian ranks in Paul’s day and have been a plague to true Christianity ever since. (See Circumcision.)

Condemnation

This refers to the irrevocable damnation of people who pass out of this world in their sins. It applies to Satan and his angels as well.

Many think that judgment and condemnation are the same thing, and use the terms interchangeably. However, this is not true. “Judgment” is the sentence or verdict that has been passed upon all men because all have sinned. (Some Bible versions translate "judgment" as "verdict" to indicate this.) If men come to Christ and get saved, they avert this judgment. “Condemnation,” on the other hand, is a final and irrevocable thing; it is never reversed. It is the future portion of all who pass out of this world in their sins without faith (Mark 16:16 – "shall be condemned"). "The world" (1 Cor. 11:32), "the flesh" (Rom. 8:3), "the devil" (1 Tim. 3:6), and people who have died in their sins (John 5:29) are the only things and persons that are said to be under condemnation now. Hence, men who are alive in this world in their sins are under judgment, but they are not under condemnation—at least not yet. If they pass out of this world in their lost condition, they will then pass into condemnation.

Romans 5:16 shows clearly that judgment and condemnation are not synonymous. It says, "The judgment was by one unto condemnation." This shows that judgment precedes condemnation. W. Scott said, "Judgment and condemnation do not mean the same thing. Condemnation is future and final. Judgment precedes it." J. N. Darby states in the footnote of his translation in Luke 20:47 that the word "judgment" is "the sentence passed on the thing charged as guilt; the charge itself is the ground of judgment, not the fact of condemnation."

Some might wonder how John 3:18 fits with this. It says, "He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." However, this is a mistranslation in the KJV. It should read, "judged," rather than condemned. Romans 8:1 states, "There is therefore now no condemnation to them which are in Christ." Note: it does not say, as some imagine, "There is now no more condemnation to them which are in Christ"—which would imply that they were once under condemnation, but they have escaped it through faith in Christ. The point in the verse is that, resulting from being justified and being "in Christ," it is impossible for the believer to ever come into "condemnation."

C. H. Mackintosh said, "The English reader should be informed that, in the entire passage, John 5:22-26, the words "judgment," "condemnation," and "damnation" are all expressed by the same word in the original, and that word is simply "judgment"—the process, not the result." (Papers on the Lord's Coming, p. 48).

J. N. Darby said, "We all know, if we know anything, the difference between past sins (or present) and the evil nature [sin]; the fruit; and the tree. If it is asked, 'Is a man condemned for both?' I should say, that he is lost, rather than condemned" (Collected Writings, vol. 34, p. 406).

Confession

Scripture indicates that there are two kinds of confession among men. One is the confession of “Jesus as Lord” and is connected with the initial salvation of the soul (Rom. 10:9-10). The other is a confession of sins, and is in connection with the restoration of a believer who has failed (1 John 1:9).

Many evangelical Christians think that in order for a person to be truly saved, he must make a public confession of his faith in Christ. Romans 10:9 is used to support this idea. It says, “If thou shalt confess with thy mouth the Lord Jesus [Jesus as Lord], and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.” As a result, evangelical preachers often urge public confessions at their meetings and gospel rallies. They issue an "altar call" to their audiences, calling those who want to be saved to come forward and make a public declaration of their faith. However, if we make the confession of a person’s faith in Christ before men a condition of his eternal salvation, then the blessing of the gospel is not solely on the principle of faith. It becomes something that is based on faith and works! And this is contrary to the fundamentals of the Gospel (Rom. 3:26-31; 4:4-5; Eph. 2:8-9). Moreover, it would mean that a person couldn't get saved if he were alone somewhere—because he has no one to make his confession to! According to this idea, he may have “repentance towards God, and faith towards our Lord Jesus Christ” (Acts 20:21), but it wouldn’t be enough! There is an added condition—he must confess his faith to someone. But what if he were to die before he had a chance to tell someone of his faith in Christ? According to this teaching, he would be lost! Needless to say, this mistaken idea is not according to Scripture.

"Confess" in Romans 10:9 means "assent" (Strong's Concordance) or "to express agreement." The question is, to express agreement with whom? A. Roach said that in the light of Philippians 2:11 which says, "Every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" and Romans 14:11 which says, "Every tongue shall confess to God," it is clear that this confession is to be made to God, not to men. The believer acknowledges to God that “Jesus Christ is Lord.” H. A. Ironside said, "The confession here is not, of course, necessarily the same thing as where our Lord says, 'Whosoever shall confess Me before men, him will I confess before My Father which is in heaven.' This is rather the soul's confession to God Himself that he takes Jesus as Lord" (Lectures on Romans, pp. 130-131).

Paul mentions the "mouth" before the "heart" (which is the order found in Deuteronomy 30:14), but in Romans 10:10, he reverses them, giving the actual order in which they occur when a person gets saved. Thus, an inward reception of the Word by faith results in an outward expression of one’s faith in a confession that “Jesus Christ is Lord.”

In normal conditions, a true believer will make a confession of his faith in Christ before his fellow men. This should happen quite naturally, for the good news of salvation is too good to keep to ourselves. Confession of our faith before men is good, and if a believer will not confess Christ before men, he will be denied a reward and an honourable mention before the Father in the coming day (Matt. 10:32-33)—but it is not a condition whereupon he is saved eternally. A new believer may be hesitant to confess Christ at first, but his eternal welfare does not depend upon it. Paul taught that the blessing of salvation is solely on "the principle of faith" (Rom. 1:17; 3:30; 4:16; 5:1). He would be contradicting himself here in Romans 10:9, if he were to put the condition of confession before men on a person’s salvation.

The second kind of confession has to do with sins, but it is in connection with a believer being restored to communion with God. 1 John 1:9 says, "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." The “we” in this verse refers to children in the family of God—the Christian company. A believer who has failed, having allowed sin in his life, needs to retrace his course in repentance to the starting point of his departure from the Lord and confess those sins to God the Father. By doing this, he judges himself and gets to the bottom of the cause for his departure. Someone asked J. N. Darby about a situation where one has in a general way drifted away, but he cannot think of any particular sin that has been the cause of it. He said that if that were the case, the person can confess that his state was bad.

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Many have the idea that repentant sinners who come to Christ for salvation must confess their sins. But Scripture does not say this. If it were necessary to do this to get saved, then no one would be saved! What sinner can remember all of his sins? Especially when we take into consideration that "the plowing [thoughts] of the wicked is sin" (Prov. 21:4) and "the thought of foolishness is sin!" (Prov. 24:9) This being the case, our sins must number in the thousands—maybe in the millions! It would be an impossible task for a sinner to confess all that. Thankfully, God does not put this condition on the salvation of our souls. The sinner seeking salvation is to own (or confess) that he is a sinner, and in believing, he is to confess Jesus as Lord. But God does not require that he must confess each and every sin that he has committed in his life in order to be saved.

Conscience

This is a faculty in man, acquired in the fall (Gen. 3:5-7, 22), whereby he has an inherent, conscious knowledge of good and evil. The word “conscience” appears only once in the Old Testament (Eccl. 10:20 – margin), but the fact of its presence in man is alluded to in a number of places. Proverbs 20:27, for instance, says that it works as “the candle of the Lord searching the inward parts of the belly.” (“Belly” is used as a figure to denote the deepest part of a person’s being.) It is also alluded to as “a still small voice” in man, whereby he knows right and wrong (1 Kings 19:12). Also, when David did something wrong, it says that his heart “smote” him (1 Sam. 24:5; Job 27:6). These things are the effects of the working of the conscience in men.

In the New Testament, the “conscience” is defined as that which bears witness in the thoughts and hearts of men concerning good and evil (Rom. 2:14-15; 7:7). A man is able to condemn another man for his bad conduct, because he has a moral standard in himself (through his conscience) that enables him to judge what is morally right and wrong. In Romans 2:13-15, Paul explains that even though the Gentiles haven’t had the Law of Moses (the Ten Commandments) given to them, they will, if they follow their conscience, “do by nature the things contained in the Law.” This is because the moral standards of God have been written in their hearts. This inward witness is “a law unto themselves.” A person, therefore, does not need a formal law telling him that it is wrong to murder, steal, and commit adultery, etc., before he knows that those things are wrong. The Creator has written on our hearts how we ought to live as responsible, moral beings, and our consciences bear witness to it.

If a man knows his doings are in accord with this inward law, his conscience is “good” (Acts 23:1; 1 Tim. 1:5, 19; Heb. 13:18; 1 Peter 3:16, 21), “pure” (1 Tim. 3:9; 2 Tim. 1:3), and “void of offence” (Acts 24:16). If what he does is not good, his conscience will be “defiled” (Titus 1:15; 1 Cor. 8:7) and “evil” (Heb. 10:22) and it will accuse him of his wrongs. If his life is sustained by evil deeds, his conscience will become “seared” or cauterized (1 Tim. 4:2), and he will become insensible to its accusations. Thus, at that point his conscience is no longer a reliable witness, as seen in those described in Romans 1. However, men with seared consciences are still responsible for what they do.

The gospel brings the conscience of man into the full light of God. It explains the finished work of Christ on the cross, and the person who believes the gospel of his salvation is “sealed” with the Holy Spirit (Eph. 1:13) and is given a “purged” conscience (Heb. 9:14; 10:2). This does not mean that the believer will no longer be conscious of sinning, but as far as the eternal judgment of his sins is concerned, he understands that it has all been taken care of in the atoning work of Christ, and his conscience is forever silenced as to this matter.

Consecration

This term is from the Old Testament, but the truth of it is also found in the New Testament, even though the word isn’t. “Consecration” means, “to fill the hands” (Ex. 32:29 – margin; 1 Kings 13:33 – margin). A “consecrated” Christian is one who has his hands full in the discharge of his service for the Lord. He is busy in the things of the Lord, and this to the point where he doesn’t have room for extraneous things in his life.

This is illustrated in the consecration of the priests in the Old Testament. In Exodus 29, after Aaron’s sons were washed with “water” (vs. 4), sprinkled with “blood” (vs. 20), and anointed with “oil” (vs. 21), Moses filled their hands with ten things that typify Christ in various ways (vss. 22-24). If we could picture those priests in our minds standing there on that day with all those things in their hands, we would immediately understand that they didn’t have room for other things. Similarly, a consecrated Christian is a focused individual whose life is full with the service of the Lord.

Oftentimes dedication is confused with consecration, but there is a difference:

• Dedication has to do with the believer putting something into the Lord’s hand—i.e. his life, to be used as He pleases (Rom. 12:1).

• Consecration has to do with the Lord putting something into the believer’s hands—i.e. a work that the believer can do for Him (Rom. 12:6-8).

Conversion

This refers to a person’s heart being turned toward God (Psa. 19:7; 51:13; Jer. 31:18; Ezek. 33:11; Luke 1:16). Initially, conversion occurs when a person is born of God (Matt. 18:3; Acts 3:19; 15:3; 26:18; 1 Thess. 1:9, etc.), but it is not used exclusively for a person’s new birth and salvation, as many think. If, at some time later in a believer’s life, he were to become careless in his walk and turn to the world, he would need to be converted again. Hence, it is possible for someone to be converted more than once—but it is a sad thing indeed if he should require subsequent conversions. This does not mean that if a believer fails, he loses his salvation and needs to get saved all over again, but rather, that he needs his heart turned back to the Lord for the restoration of his communion with God.

W. Kelly said, “Scripture uses it [conversion] not merely for the first turning to God, but for a turning again to Him if one has slipped away. This is really the main distinction between conversion and quickening. For quickening can only be once, but conversion may be repeated” (Lectures Introductory to the Study of the Minor Prophets, p. 378).

James said, "Brethren, if any of you do err from the truth, and one convert him; let him know that he which converteth a sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins" (James 5:19-20). By saying, "Brethren, if any of you..." it is clear that James was referring to believers. Real believers can "err from the truth" and fail, and if they do, they need to be converted again. The "death" that James speaks of here is physical death, which God might allow in a wayward believer's life as a governmental judgment, if he does not repent (1 John 5:16; 1 Cor. 5:2; 11:30; Ex. 30:21; Eccl. 7:17). This doesn’t mean that a believer who dies under the hand of God’s governmental judgment loses his soul’s salvation, for God's governmental dealings with His people pertain only to their time on earth; it does not touch their eternal standing and destiny.

The Apostle Peter is an example of a believer having a second conversion. The Lord said to him, "Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren" (Luke 22:31-32). Peter had come to know the Lord earlier in the Lord's ministry and was converted at that time. But then, some 3½ years later, Peter denied Him, and consequently, he needed to be converted again (Mark 16:7; Luke 24:34; John 21:15-19). Note: the Lord did not pray that Peter's soul’s salvation and eternal security wouldn't “fail”—because it can’t fail—but that his faith would not fail when his heart turned away from the Lord.

James 5:19 and Luke 22:32 in the J. N. Darby translation renders “converted” (the KJV) as “restored” in order to help distinguish a person’s initial conversion from a subsequent conversion that he might have. But W. Kelly states that rendering those verses as “restored” is really a paraphrase because the literal meaning of the word is converted, which is to have the heart turned toward God (Lectures Introductory to the Study of the Minor Prophets, p. 378).

Day of Christ, The

This term refers to the time when Christ will be displayed with the Church in manifested glory before the world (2 Thess. 1:10; John 17:23). The “day of Christ” (or “the day of Jesus Christ”) will begin at the Appearing of Christ and will continue throughout the Millennium (1 Cor. 1:8; 3:13; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16). Thus, it will last 1000 years. The day of Christ is abbreviated to “that day” in some places in Paul’s epistles (2 Thess. 1:10; 2 Tim. 1:12, 18; 4:8). The rewards which the saints will receive at the judgment seat of Christ will be on display then (1 Cor. 3:13; 2 Tim. 1:12; Phil. 2:16).

“The day of Christ” is not the day that the Lord spoke of in the upper room when He said, “In that day....” (John 14:20; 16: 23, 26). The Lord was speaking of this present day when the Spirit would come to reside on earth in the Church. Nor is it the same day that the Old Testament prophets spoke of when they said, “In that day....” (Zech. 12:3, 4, 6, 8, 9, 11; 13:1, 2, 4, etc.) which is the Messiah’s day on earth in connection with Israel. The day of Christ has to do with His heavenly glory with the Church.

“The day of Christ” and “the day of the Lord” refer to the same period of time (the Millennium); the former emphasizes the display of Christ’s glory and the latter the exercise of His judgment.

Day of God, The

This term refers to the Eternal State (2 Peter 3:12), which exists after time comes to an “end” (1 Cor. 15:24-28). It is also called “the day of eternity” (2 Peter 3:18) and “the ages of ages” (Gal. 1:5; Eph. 2:7; 3:21; 1 Tim. 1:17; 1 Peter 5:11; Rev. 5:13; 22:5).

Day of the Lord, The

This is an Old Testament term (Isa. 2:12, etc.) used in the New Testament to indicate the time when the Lord’s authority will be publicly established on earth (1 Thess. 5:2, 4; 2 Thess. 2:2-3 – J. N. Darby Trans.; Luke 21:34). (It is not “the Lord’s day,” which is the first day of the week – Revelation 1:10). “The day of the Lord” will begin at the Appearing of Christ and will continue through the Millennium (2 Peter 3:8-10). Thus, it will last 1000 years. God has appointed this “day” at which time Christ will “judge the world in righteousness” (Acts 17:31). The Lord will publicly intervene upon the ways of man on earth with His warrior judgments (Isa. 30:27-33; Rev. 19:11-21; Isa. 63:1-6), and then will proceed with His sessional judgment (Matt. 25:31-40), and lastly with His millennial judgment (Psa. 101:3-7; Zech. 5:1-4).

There are two things that signal that “the day of the Lord” is “at hand” (about to begin):

• The revelation of “the man of sin” (the Antichrist) and the “falling away” of Christendom after his delusions in the Great Tribulation (2 Thess. 2:3).

• The attack of the King of the North (the Assyrian) on the Jews who will be gathered back in their homeland at the end of the Great Tribulation (Joel 1:15; 2:1-11).

“The day of the Lord” and “the day of Christ” refer to the same period of time (the Millennium); the former emphasizes the exercise of His judgment in the earth and the latter the display of His glory with the Church.

Death

Death always involves separation in some way or another. It is used in Scripture in at least seven different ways. The context dictates which aspect is in view. They are:

• Physical death—to have the soul and spirit separated from the body (James 2:26). It does not refer to extinction (Matt. 10:28; Luke 20:38). Physical death is a temporary condition for all who die—regardless whether a person is saved or lost (John 5:29; Acts 24:15).

• Spiritual death—to be spiritually separated from God by not having a new life and nature (Eph. 2:1; Col. 2:13).

• Second death—to be eternally separated from God in the lake of fire (Rev. 20:6, 14).

• Apostate death—to be separated from God by abandoning one’s profession of the faith (Jude 12; Rev. 8:9).

• National death—to no longer exist as a nation on earth (Isa. 26:19; Ezek. 37; Dan. 12:2).

• Judicial death—to be positionally separated from the whole order of sin under the headship of Adam by the death of Christ (Rom. 6:2; 7:6; Col. 2:20; 3:3).

• Moral death—to be separated from communion with God while living on earth (Rom. 8:13; 1 Tim. 5:6).

The reader will note that each aspect of death involves separation of some kind. It is sobering to think that sin is the cause of every one of these aspects of death! Truly, “the wages of sin is death” (Rom. 6:23).

The Bible tells us that there are only two states in which a person can die (physically). It is either in “in the Lord” (Rev. 14:13) or “in your sins” (John 8:24). To die in one’s sins is to pass out of this world without having had our sins put away before God judicially by the work of Christ on the cross. The person who dies in that awful condition will be responsible to pay the price of his sins under the righteous judgment of God in a lost eternity. To die in the Lord is to die being safe and secure from all judgment under the shelter of the blood of Christ, God’s Son (John 5:24; 1 John 1:7). The death of a believer is “precious in the sight of the LORD” (Psa. 116:15), whereas the death of an unbeliever is something that God has “no pleasure” in, because it means that that person will be eternally lost (Ezek. 33:11; 2 Peter 3:9).

Deity

This word is not found in Scripture, but the truth of it most certainly is. It refers to the essential substance of God. There are at least ten outstanding attributes of deity in the Persons of the Godhead. They are:

• Eternality—He is an ever-existing, eternal Person, having no beginning or end (Gen. 21:33; Deut. 33:27; Psa. 90:2; Micah 5:2; John 1:1; 8:58).

• Infinity—There are no boundaries to the greatness of His Person (1 Kings 8:27; 2 Chron. 2:6; Acts 17:24).

• Omniscience—He is all-knowing (Psa. 139:2-4; Psa. 147:5; Ezek. 11:5; Matt. 11:27; John 1:48; 21:17).

• Omnipotence—He is all-powerful (Matt. 28:18; John 1:3; Col. 1:16-17; Rev. 19:6).

• Omnipresence—He is everywhere (Psa. 139:7-8; John 3:13).

• Immutability—He is unchanging in character (Mal. 3:6; Heb. 1:12; 13:8; James 1:17).

• Impeccability—He is incapable of sinning—being holy (Num. 23:19; 1 Sam. 15:29; John 8:46; 2 Cor. 5:21; Heb. 6:18; Titus 1:2; 1 John 3:5).

• Sovereignty—He controls the course of world history by His providence (Job 42:2; Psa. 135:6; Prov. 16:33; 21:1; Isa. 41:2-4; 45:6-7; Lam. 3:37; Matt. 17:27; Acts 15:18; Eph. 1:11).

• Self-sufficiency—He is independent of all creatures (Isa. 40:13-14; Dan. 4:35; 1 Cor. 8:6).

• Righteousness—He is right in all of His dealings with His creatures (Isa. 6:3; 1 John 1:5; Rev. 4:8; Gen. 19:25; Job 8:3; Acts 17:31; Rom. 3:5-6; Heb. 2:2; Rev. 20:12).

Deliverance

Like salvation, deliverance is a very broad subject in Scripture, with many applications. The need for deliverance could be from trouble resulting from sin without in men who oppose the truth (Matt. 6:13; 2 Cor. 1:10; 2 Tim. 3:11; 4:17-18, etc.), or it could be the result of sin the working within the believer’s heart (Rom. 7:24; 8:2). However, when the topic of deliverance is in view, it is usually assumed to be trouble resulting from sin within the believer. This pertains to the soul’s experience of being set free from the working of the sin-nature (“the flesh” – Rom. 7:5, etc.) within, whereby he is able to live a holy life for the glory of God.

Christians, with the best of intentions, have sought to control their sin-natures in many ways—but it has only brought them frustration and disappointment. All such human efforts have been to no avail. Men have applied asceticism (flogging the body to keep the flesh down), monasticism (trying to run away from the temptations in life by sequestering oneself from society), introspection (which only leads to morbid self-occupation), psychology (the study of human behaviour), culture, etc. As mentioned, these things always result in failure. Like the demoniac in Mark 5 who could not be tamed, the flesh in man cannot be controlled by human appliances.

What many Christians don’t realize is that the blessing promised in the gospel not only has to do with deliverance from the eternal penalty of their sins (Rom. 3:21-5:11), but it also includes deliverance from the power of sin working in their lives (Rom. 5:12-8:17). It is not God’s intention to leave those whom He has forgiven, justified, reconciled, and saved, in this world under the dominion of their fallen sin-natures, and without the power to walk uprightly. Therefore, we don’t need to look to human devices and methods to control the flesh (which don’t work), but to God—He has the solution. It is all part of His gift of grace in the gospel.

The subject of our soul’s deliverance is taken up in detail in Romans 5:12–8:17. First of all, in chapter 5:12-21, we are taught that believers on the Lord Jesus Christ are no longer under Adam's headship or part of that old race, as far as their position before God is concerned. Being "constituted righteous" believers are now part of a new race of men under Christ's headship, where grace reigns through righteousness unto eternal life.

Then, in Romans 6:1-10, we are told how this transfer from Adam’s headship to Christ’s has come to pass for the believer. Acting as our federal Head (meaning that He acts on behalf of all under Him), Christ, in dying, severed Himself from the whole system of sin under Adam. In doing so, He has severed us from it too. Through our identification with Christ's death, God sees us as "dead," and thus disconnected from Adam's race and the principle of sin that dominates it (vs. 7). Furthermore, in being “raised from the dead,” Christ has entered a new sphere of life where He “lives unto God,” and that sphere is now open to all who belong to His new race (vss. 8-10). Then, in verses 11-12, we are exhorted to “reckon” (“think it to be so”) with God that these things which are true of Christ are also true of us. Thus, on account of our identification with Christ's death we are entitled to consider ourselves to be "dead indeed unto sin" but “alive unto God” in that new sphere in which Christ lives unto God. In chapter 6:13-14, we are exhorted to yield ourselves to Him and to begin practising righteousness in that sphere of life—one act at a time. And, by the repetition of good habits we become the servants of righteousness, because sin no longer has dominion over the believer.

In chapter 6:15-23, we are warned that if we choose to live in the sphere of life that pertains to the flesh, we will come under bondage to the sins that we allow. It is, therefore, imperative that we live practically in the right sphere of life wherein is a new range of objects to occupy our hearts. These things are called “the things of the Spirit” (Rom. 8:5) and have to do with the interests of Christ. They are things such as: reading the Scriptures, praying, attending Christian meetings for worship and ministry, singing hymns and spiritual songs, reading Christian literature, listening to recorded ministry, teaching the truth, sharing the gospel, fellowship, meditating on spiritual things as we go about our daily responsibilities, serving the Lord with good works, visiting, etc. When the believer lives practically in this new sphere of life, and is thus occupied with Christ and His interests, the power of the Spirit of God will be felt in his life in keeping the flesh in check (Rom. 8:13). Thus, on this principle of displacement, the flesh will not be given an opportunity to act in the believer’s life.

In a parenthesis, in chapter 7:7-25, Paul shows that this deliverance is not accomplished through human effort, but by looking to Christ and being occupied with those things that pertain to Him. When we do that, the Spirit of God will help us live the normal Christian life, which is above the impulses of the flesh. This is illustrated in chapter 8:1-16.

The great question is: In which sphere do we live our lives? By saying, "if" in Romans 8:13, Paul shows that the onus is on the believer. God wants us to be responsibly exercised about having victory over the flesh. We have to make a conscious decision to live in the right sphere of life. This comes down to a simple matter of our wills. Our problem is that we want to surround ourselves with earthly, natural, and worldly things, and to pursue them, and at the same time expect to have the benefit of practical deliverance from the power of sin that the Spirit gives. But we can't live in the shade and enjoy the sunshine at the same time. If we pamper the flesh, we’ll hamper the Spirit! It is not that we need more of the Spirit, for God does not give the Spirit in measures (John 3:34). Actually, it's the other way around—the Spirit needs to have more of us! If we yield our lives to His leading, which will always be to pursue Christ and His interests, we will not lack the power of the Spirit in our lives to keep the flesh down, and thus experience deliverance.

Discipleship

The word “disciple” means “a learner.” A disciple of the Lord Jesus Christ is a professed learner and follower of His teachings.

Scripture presents discipleship as being a complete and unconditional surrender of the believer’s life to the cause of Christ in this world. The cost of this commitment is great in terms of what one must give up. It involves letting go of every personal ambition and goal that we may have had in life and adopting God’s objectives for the spread of Christ’s glory on earth. With this commitment comes suffering, reproach, hardship, and much hard labour. There is no escape from these things; they are normal to true discipleship. Strange as it might sound, these incredible sacrifices and hardships for the Lord’s name do not give the disciple a better standing in heaven; nor do they add one iota to his spiritual blessings in Christ.

In view of these hardships and difficulties, we may wonder why any believer would make this commitment to become a disciple of Christ when there is no apparent advantage in it. Furthermore, the Lord never commanded anyone to be a disciple of His! Those who have committed themselves to Him as such have done so on their own volition. In fact, the Lord forewarned those who considered being one of His disciples that it would involve much self-denial and sacrifice (Matt. 16:24), and thus it would be a costly decision (Luke 14:28-30). Yet, in spite of all this, many thousands have taken it upon themselves to be disciples of the Lord Jesus Christ—and none have regretted it! The reason for their willingness to surrender their lives in this way is that “the compassions of God” (Rom. 12:1) and “the love of Christ” (2 Cor. 5:14-15) have taken a hold of their hearts and have constrained them—and therefore, they do it gladly. They see it as being the least that they could do for Him. They don’t regret the step they have taken because they have found, that while it is a difficult path, it is also a very happy path (Luke 6:20-23 – “blessed” means “happy”). In fact, they have found the secret to true happiness in life that millions are looking for!

• Scripture indicates that there are two kinds of disciples of Christ:

• Those who are “disciples” (John 6:60-61).

• Those who are “disciples indeed” (John 8:31).

The difference between these is great. As to being a “disciple” of the Lord, He indicated that there are two things that make a person such. He said to His apostles, “Go and make disciples of all the nations baptizing them to the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have enjoined you” (Matt. 28:19). The first of these things (baptism) is a one-time act. It is the outward sign of a person’s identification with Christ (Gal. 3:27). It formally introduces a person into the sphere where the Lord’s authority is recognized practically in a disciple’s life. The second thing, which has to do with receiving moral and spiritual instruction, involves a process of learning. If these instructions are received and practised, it also makes a person a disciple of the Lord Jesus.

However, a mere professing believer with no real Godward faith can submit himself to the ordinance of baptism and receive moral instructions—and thus he could be counted as a disciple of the Lord. This being the case, the Lord tests each of His disciples as to his or her reality. We see this in John 6:24-59. The Lord intentionally used symbolic teaching in connection with eternal life when addressing His disciples. Many of them could not understand what He was saying and balked at it. They dismissed it as being senseless and went back from following Him (John 6:66). And, in doing so, they proved that they were not real believers at all. Strange as it may sound, they were disciples but not believers!

On the other hand, there are those who are real believers and committed to following the Lord. He called these “disciples indeed” (John 8:31). They prove themselves to be such by continuing in that path of faith, following the Lord through hardships and rejection associated with real discipleship. Besides being marked by the two outward signs of a “disciple” (baptism and receiving instruction), there are a number of other things that set them apart as being “disciples indeed.” These are:

• They deny themselves and make Christ’s claims pre-eminent over all other claims in their life (Luke 14:26; Matt. 16:24).

• They are willing to be identified with Christ in His rejection and to bear His reproach (Luke 14:27).

• They have counted the cost and have made a lifelong commitment in their Master’s service (Luke 14:28-33).

• They have a passion to be like their Master in all things (Matt. 10:25).

• They continue in the Word (John 8:31).

• They have a genuine love for all other disciples (John 13:35).

• They are characterized by having a life of prayer and communion with God, which results in an fruitful life for the glory of God (John 15:7-8).

Discipline

Discipline means “to open the understanding through chastening” (Job 36:10). All discipline, if it comes from the hand of God, is good, for He is the source of all good. There are two classes:

• Character-building discipline.

• Corrective discipline.

Under the character-building category, discipline should be viewed as divine training in the school of God. There are at least three kinds of divine training—each beginning with the letter “P:”

1) Preparative Discipline

This has to do with God’s preparation of His servants for a specific work to which He will call them. Just as an athlete is prepared by training, God trains His people for the service to which He calls them. An example of this kind of divine training is seen in what Paul said to the Corinthians: “Blessed be God, even the Father of the Lord Jesus Christ, the Father of mercies [compassions], and the God of all comfort [encouragement]; who comforteth [encourages] us in all our tribulation, that we may be able to comfort [encourage] them which are in any trouble [tribulation] by the comfort [encouragement] wherewith we ourselves are comforted [encouraged] of God” (2 Cor. 1:3-6). This shows that God places His people in certain difficult situations by which they learn of His compassion and comfort from practical experience. These experiences with the Lord soften our hearts (Job 23:16) and fill us with compassion for others, and we are more inclined to sympathize, comfort, and encourage those who are passing through trials. Thus, the experiences we pass through in life have a way of preparing us for a certain line of service in which the Lord is going to use us.

The Lord Jesus Christ underwent this kind of disciplinary training in His life and it has prepared Him (by the sufferings He experienced) to be our “faithful and merciful High Priest” (Heb. 2:17-18; 4:15; 5:8).

2) Purgative Discipline

This is sometimes called “productive” discipline. It has to do with God’s work of removing character faults and traits in our personalities that are not Christ-like. There are character flaws in every Christian that hinder (more or less) the expression of Christ from being seen in them. These things are not positive sins, but rather are character traits in our personalities that we may not even be conscious of. Even though we may not be aware of these things in our character, God sees them (and our brethren often do too), and He undertakes to remove those flaws through His purgative discipline. He does it by using the trials and tribulations which touch our lives. These disciplines do not form Christ in us—which results from occupation with Him (2 Cor. 3:18)—but they have a way of causing us to see ourselves more clearly, and thus we are led to judge ourselves. As these undesirable qualities are purged out of our personalities, Christ will be seen in us more distinctly.

We see this kind of discipline in Job’s life. He was “perfect and upright, and one that feared God, and eschewed evil” (Job 1:1). It is clear from this that Job’s problem was not in his actions —he certainly wasn’t doing anything wrong outwardly in his life—it was his attitude that needed adjustment. He had an attitude of self-conceit which the Lord removed through the trials he experienced. The Lord used those trials that afflicted him as a purgative discipline. In the end, Job saw what the Lord was trying to show him, and he abhorred himself, and repented in dust and ashes (Job 42:6). In passing judgment on himself, he was a better person for it. Thus, through this kind of discipline, God made a good man better! We may not think that attitudes are all that important, but God sees otherwise, and He will go to great lengths to correct a wrong spirit in His children, for He is “the Father of spirits” (Heb. 12:9).

Several figures are used in Scripture to denote this process of removing imperfections in our walk and ways. David said, “Thou winnowest my path” (Psa. 139:2-3). Winnowing is the process of removing the chaff from the wheat. Solomon said, “Take away the dross from the silver, and there shall come forth a vessel for the finer” (Prov. 25:4). Dross is the impurities in precious metals which the silversmith removes through intense heat. Jeremiah said that the vintner removes the sludge from his wine by carefully empting it back and forth from “vessel unto vessel” (Jer. 48:11). The Lord said, “Every one bearing fruit, He (the Father) purges it, that it may bring forth more fruit” (John 15:1-2). This refers to the pruning process the husbandmen does to produce a greater yield of fruit from his vineyard. The writer of Hebrews, said, “We have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but He for our profit, that we might be partakers of His holiness” (Heb. 12:9-10). This refers to the nurturing and admonition (Eph. 6:4) that an earthly father gives to correct his children who have a wrong spirit, which the Lord does similarly with us.

3) Preventative Discipline

This kind of discipline has to do with what we gain from the difficult and trying things through which we pass in our lives that result in our preservation. Expressed dependence in prayer and walking humbly with the Lord are essential to be preserved in the path of faith. When we begin our Christian lives, there is usually not enough of this precious commodity in our lives, and we are liable to fall under an attack from the enemy of our souls. Knowing our state and our spiritual needs far better than we do, God in perfect wisdom allows certain trials and difficulties in our lives to exercise us, and if taken rightly, will work to preserve us in the path (Psa. 18:30; Rom. 8:28). These trials and difficulties have a way of keeping us in constant exercise, and cast on the Lord in humble dependence. The result is that we are preserved from getting careless and independent, which is a formula for falling from our steadfastness (2 Peter 3:18).

Paul mentioned this kind of discipline to the Corinthians. He said, “Lest I should be exalted above measure through the abundance of the revelations, there was given me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me” (2 Cor. 12:7-9). This discipline was given to Paul to keep him humble and dependent, so that he wouldn’t get puffed up with pride and carried away with self-importance—which would surely lead to his downfall (Prov. 16:18). Thus, the Lord used this affliction as a preventative discipline to preserve Paul as a useful vessel in His service. If the Apostle Paul needed it, we certainly need it too.

4) Punitive Discipline

The fourth kind of discipline is of the corrective variety. It is discipline that the Lord appoints in a wayward Christian’s life on account of a course of sin that he or she is pursuing. It is sent from Him as a punitive thing and is designed to break the wayward Christian’s will, and thus correct and restore him. Though he was not a Christian, Jonah’s experience with the Lord is an example. This kind of discipline emanates from the heart of God in love (Heb. 12:6). His love is such that He will not allow His wayward children to go on in a willful course of sin indefinitely. Cost what it will, He will bring back the backsliding Christian—but it may not be until his deathbed.

Paul referred to this kind of discipline when he said, “When we are judged, we are chastened [disciplined] of the Lord, that we should not be condemned with the world” (1 Cor. 11:32). The judgment and chastening that Paul is referring to here is governmental. Some of the Corinthians had felt God’s hand in this punitive way—they were sick and some had been taken away in death (1 John 5:16). Elihu also reminded Job of this aspect of God’s discipline (Job 36:9-12). This could come upon us via the hand of our brethren in an administrative action on the Lord’s behalf. Paul cast a couple of blasphemers out of the assembly in this way that they might be “taught by discipline not to blaspheme” (1 Tim. 1:20).

When we are chastened in this way, there is a danger of “writing it off” as being some other kind of discipline, and we lose what the Lord is saying to us. J. N. Darby said, “I do not doubt that a large part of the sickness and trials of Christians are chastening sent by God on account of things that are evil in His sight, which the conscience ought to have paid heed to, but which it neglected. God has been forced to produce in us the effect which self-judgment ought to have produced before Him. It would, however, not be true to suppose that all afflictions are such. Though they are so sometimes, they are not always sent because of sin” (Collected Writings, vol. 16, p. 175).

Dispensations

The word “dispensation” means "the administration of a house," or "the management of a household," or "a house-law." In the sense that it is used in Scripture, it is a publicly ordered dealing of God with men in the administration of His ways in His house during various ages.

Since God's house on earth was not established in any real sense until He formally took up relations with Israel on the ground of redemption, and built the tabernacle wherein He could meet with them (Exodus 25-40), we could say that from that time forward there are three main dispensations in the ways of God (See The Concise Bible Dictionary — pp. 216-217). Prior to that, men walked with God as individuals, but there was no publicly ordered

system of God's dealing with men collectively in relation to His house.

The first of these is the Dispensation of the Law which was an ordered dealing of God with men (the nation of Israel) whereby the legal obligations and requirements of the Law were to be fulfilled by the people in order for them to walk in fellowship with God. This administration passed through three phases:

• About 400 years under the Judges (from Israel's entrance into the land of Canaan to the end of the Judges — Acts 13:19-20).

• About 500 years of kingship (from Saul to the Babylonian captivity).

• About 600 years of prophetic testimony during the Times of the Gentiles (from the captivity to John the Baptist (Luke 16:16).

The second dispensation is the present “administration [dispensation] of the Mystery” (Eph. 3:9 – W. Kelly Translation footnote; Bible Treasury, vol. 13, p. 379). This is a special administration for the governing of a heavenly company of people (the Church) in this present Day of Grace. The Apostle Paul was commissioned to “enlighten all” as to what this administration entailed (Eph. 3:9). Three times he speaks of having been “given” a special revelation of truth for the present “dispensation” (1 Cor. 9:17; Eph. 3:2; Col. 1:25). He was to teach the great truths of the Mystery that had been "hidden throughout the ages" concerning “Christ and the Church” (Eph. 3:9; 5:32). This would include everything from the Church’s calling to its practical arrangements for the saints meeting together for worship and ministry. The Church itself is not a dispensation but rather it is governed by a dispensation or house-law of God in relation to the truth disclosed in the Mystery.

The ministry of grace actually commenced with the ministry of our Lord Jesus Christ (John 1:17). But when His earthly people rejected Him, God opened the present dispensation of the Mystery in the heavenly calling of the Church with the coming of the Holy Spirit at Pentecost (Acts 2:1-4; 11:15). Believers today are being called out of the Jews and Gentiles to be part of a new heavenly thing—the Church, the body and bride of Christ (Acts 15:14; 26:17). The burden of true Christian ministry is to "further God's dispensation" by helping the saints who compose the Church to understand their heavenly calling in Christ and to live their lives in accord with the present administration of His house (1 Tim. 1:4).

The third dispensation is yet to come—"the dispensation of the fulness of times" (Eph. 1:10). This will be a special ordering of God with men during the public reign of Christ in the Millennium. The restored remnant of Israel and the Gentile nations will enjoy an earthly portion of blessing under the administration of Christ and the Church, who will reign over the universe from the heavens (Psa. 103:19; Rev. 21:10).

These three dispensations (or administrations) of God's house are vastly different. In fact, the more we study them, the more we will see how different they are. For instance, the Dispensation of the Law has to do with a people who have an earthly portion and destiny, whereas the Dispensation of the Mystery—sandwiched between the Dispensation of the Law and the Dispensation of the Fulness of Times—has to do with people who have a heavenly calling and destiny (the Church). Presently, God's dealings with the nation of Israel have been suspended (Dan. 9:24-27; Hos. 5:15-6:3; Micah 5:2-3; Rom. 11:11-24, etc.); in the meantime He is calling believers out of this world by the gospel of His grace to comprise the Church (Acts 15:14; 26:17). When the full number of elect believers are saved and brought into the Church (Rom. 11:25), God will resume His dealings with Israel and will bring a remnant from all 12 tribes into blessing (Rom. 11:26-27). The Gentile nations will also be blessed under them in Christ's millennial kingdom. Hence, there has been a change in the dispensational ways of God from Law to Grace, administered in the Mystery, and there will be another change from the administration of the Mystery to the administration of the millennial kingdom. In a coming day, when the purpose of God will be fully worked out, the kingdom will have people on earth blessed in relation to Christ, and also people in heaven blessed with Christ.

Dispensations have often been confused with ages. Some have tried to homogenize them and make them into the same thing. For instance, Unger's Bible Dictionary says, "A dispensation is an era of time during which man is tested." C. I. Scofield's scheme of "Seven Dispensations" is another example of this mixture. However, ages and dispensations are not the same. W. Kelly said, “The word ‘dispensation’ has no reference to a particular period or age” (Lectures on the Epistle to the Ephesians, p. 27 – footnote). An "age" is a period of time, and a "dispensation" is a moral and spiritual ordering of God during a period of time, in relation to some specific truth that He has given to His house. In accord with this, J. N. Darby spoke of being "in" an age, but "under" a dispensation (Collected Writings, vol. 10, p. 12).

Earnest of the Spirit, The

Earnest is an old English word denoting a down payment made for something that a person intends to take possession of in the future. It was often used in connection with real estate. In the Bible, it is used to denote the Spirit’s presence in the believer as a guarantee of his portion in Christ in the coming day of glorification, and also that which enables him to enjoy his portion in Christ before he reaches heaven (2 Cor. 1:22; 5:5; Eph. 1:14).

H. P. Barker illustrated “the earnest of the Spirit” as follows: “It is like this. I am going on a voyage overseas, and I promise to take my boy, a lad of twelve, with me. For his enjoyment on board the ship I buy him a telescope—not a mere toy, but a serviceable instrument. The gift is an assurance to him on my part that I intend to take him on the voyage. But it is more than that. When the voyage is nearly ended, word goes round the ship that land is in sight. I can see nothing, but my boy with his telescope to his eye, says that he can see the hills quite clearly. Soon I can trace the outlines of the hills, but my boy exclaims, ‘I can see the trees and some houses.’ These things a little while later can be just discerned by unaided sight, but the lad sings out, ‘Father, I can see people down on the wharf.’ The telescope gives him a clearer vision of the land to which he is going. It enables him to get glimpses of it before he arrives. That is what the Holy Spirit as the Earnest does for us. He gives us keener spiritual vision; He brings us within the arena of present enjoyment of the great things that constitute our eternal inheritance; He enables us to, as it were, breathe the atmosphere of heaven, and to gain acquaintance with what is there before we get there” (Holy Spirit Here Today, p. 73).

G. Cutting had a good illustration that emphasizes the Spirit’s working in the believer as the Earnest, giving the believer present enjoyment of what is his to come. He pictured a farmer buying some sheep at a market and entrusting to his man to take them safely home. “Turn them into enclosure by the barn, John. And cut a few armfuls of that sweet clover from the field behind the house, and put it into the enclosure for the sheep to feed on this evening. Tomorrow, we will turn them out into the field itself.” This describes our situation exactly. We are sheep that have been purchased and entrusted to the care of the Holy Spirit who will conduct us home to heaven. In the glorious by-and-by, for which we wait, we are going to be turned into that heavenly field of clover, so to speak. In the meanwhile, the Spirit as the Earnest of our inheritance gives us tastes of the “sweet clover” of things to come for our present enjoyment.

Elect, The (Chosen)

This has to do with God’s sovereign choosing of persons and angels for various purposes. The Word of God indicates that there are various companies of God’s people who have been thus chosen. There are those whom He has “chosen” to be part of the Church—i.e. Christians (Eph. 1:4; Col. 3:12; 1 Thess. 1:4; 1 Peter 1:2; 2:9). There are also “elect” Jews (Isa. 65:9, 15, 22; Matt. 24:22; Luke 18:7), and “elect” Israelites from the ten tribes (Matt. 24:31). There are even “elect” angels (1 Tim. 5:21). The Lord Himself is also spoken of as “Mine Elect” (Isa. 42:1; Matt. 12:18).

Election is closely connected with predestination. The difference is that election has to do with being selected and predestination has to do with what we have been selected for. Election, therefore, concerns persons, and predestination concerns the place (the destiny) that God has “marked out” for those persons (Eph. 1:5).

Eternal Damnation

This refers to the judgment that belongs to those who are eternally lost (Matt. 25:46). They will exist in Hell eternally where they will pay the price for their sins. (See Hell.)

Some think that “everlasting destruction” (2 Thess. 1:9; Phil. 3:19; Matt. 7:13; 2 Peter 2:1, 12; 3:16, etc.) means that people are consumed by the fire of God’s judgment, and thus they cease to exist. This false doctrine is called Annihilationism. God’s Word indicates that “everlasting destruction” has not to do with the loss of a person’s being, but the loss of his eternal well-being.

It is clear from Job 14:22 and Job 30:24 that unbelievers still exist after they die. It says that they “cry” out and “mourn” even after they have been destroyed. Revelation 19:20 tells us that the Beast and the false prophet were cast alive into the lake of fire. Then, in chapter 20 we are told that the devil is put into the bottomless pit for the duration of the Millennium, and then let loose. And after a brief rebellion we read, “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever” (Rev. 20:10). Note: the Beast and the false prophet were still there in the lake of fire after the thousand-year reign of Christ! They didn’t cease to exist. Again, it says in Revelation 14:11, “And he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day or night.” Torment is a condition that requires a person existing to endure it. You cannot torment what does not exist. The Lord also said, “Their worm dieth not” (Mark 9:48). This indicates that the torments of a guilty conscience will not die in the lost under eternal punishment. Moreover, a number of Scriptures tell us that the fire of God’s judgment “never shall be quenched” (Matt. 3:12; Mark 9:43, 45; Luke 3:17). What need would there be for it to continue if those who are cast there are annihilated immediately? Some tell us that death itself is the judgment. But Scripture says, “It is appointed unto men once to die, but after this (death) the judgment” (Heb. 9:27). If “after” death is the judgment, how could death be the judgment?

Even in ordinary language “destruction” doesn’t mean the cessation of existence. For instance, if we took an axe and chopped a beautiful wooden table into pieces, we could be accused of destroying the table. Yet there would be just as much material lying in a useless heap on the floor as when it sat as a beautiful table. Once it has been destroyed, it can be no longer used for the purpose for which it was made—but the material out of which it was constructed still exists. It is the same with the destruction of human beings. Man was made for the glory of God (Isa. 43:21; Rev. 4:11); if he goes into “everlasting destruction,” he can no longer be fitted through salvation for the purpose for which he was created.

Eternal Life

In the synoptic Gospels, the term refers to having divine life from God on earth in the millennial kingdom of Christ (Matt. 19:16, 29; 25:46; Mark 10:17, 30; Luke 10:25; 18:18, 30, etc.). This was promised in the Old Testament (Psa. 133:3; Dan. 12:2) and will be realized by the remnant of Israel (Rev. 7:1-8) and the believing Gentile nations (Rev. 7:9-10) in a coming day.

Eternal life has an altogether different meaning in John’s Gospel and in the New Testament epistles—where it is presented as a heavenly thing. In this Christian aspect, eternal life has to do with possessing divine life according to the relationship that Christians have with the Father and the Son. The Lord defined it as: "This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent" (John 17:3). This is a distinctly Christian blessing possessed "in Christ" (Rom. 6:23; 2 Tim. 1:1). F. G. Patterson said, "Eternal life is the Christian term for what we possess in Christ; by it we are brought into fellowship with the Father and the Son, and thus have a nature suited to heaven" (Scripture Notes and Queries, p. 112). (“Everlasting life” and “eternal life,” as translated in the KJV, are the same thing, and should be translated “eternal life” or “life eternal” throughout the Word of God.)

Eternal life, in this Christian sense, is called such because it refers to a special quality of divine life which the Father and the Son have enjoyed together in fellowship with the Holy Spirit eternally. Prior to the coming of Christ into the world, this aspect of divine life was unknown by men—being “with the Father” in heaven (1 John 1:2). It has now been given to Christians (John 3:16; 1 John 5:13, etc.) whereby they are able to enjoy fellowship with the Father and the Son (John 17:3; 1 John 1:3).

Contrary to what many Christians think, “eternal life” is not a description of the length of divine life, but rather a description of the character and quality of divine life. Hence, “everlasting life” (KJV) does not mean “life that lasts forever.” Since all human life goes on forever—regardless of whether a person is saved or not—the term surely must mean more than an endless duration of life. H. Nunnerley said, "Much misapprehension has arisen as to eternal life by confining its meaning to the endless duration of existence and the eternal security of those who possess this life" (Scripture Truth, vol. 1, p. 195). A. C. Brown said that eternal life “does not mean merely that we have life that lasts forever. Nor does it particularly refer to our first meeting with the Saviour, as stressed by some evangelists” (Eternal Life, p. 4). H. M. Hooke remarked, “Very few of us take the pains to sit down and think what eternal life is. I remember once asking an old saint if she would kindly tell me what eternal life was. ‘Oh, yes!’ she said, ‘perpetuity of existence.’ ‘Then,’ I said, ‘you have nothing more than the devil has—for he has perpetuity of existence!’ I believe that what she said is a common idea. Even the lost have perpetuity of existence; for they will spend eternity in the lake of fire, but they don’t have eternal life” (The Christian Friend, vol. 12 [1885], p. 230).

Many confuse eternal life with being born again, but these terms are not synonymous. Both have to do with possessing divine life, but eternal life is to have divine life in its fullest sense, which necessitated the coming of the Son of God. The Lord said, “I am come that they might have life, and that they might have it abundantly” (John 10:10). Prior to His coming into the world people did not know this character of divine life. It is not that there are two different kinds of divine life. The life given in new birth and eternal life are the same life in essence. It is the very life of Christ—in fact, He is called “That Eternal Life” (1 John 1:2). The difference is that to be born again is to have divine life in embryo, so to speak; whereas eternal life is to have that life in its fullness. The same could be said of the life in an apple seed as opposed to the life in a full grown apple tree. Both have the same life, but one has not been developed.

The possession of eternal life in its Christian sense involves four things:

1) KNOWING GOD AS FATHER (John 17:3). This required the coming of Christ into the world to reveal the Father (John 1:18; 14:6-11). J. N. Darby said, "The revelation of the name of the Father brings eternal life with it (Notes and Jottings, p. 102). H. Nunnerley said, "Eternal life is a life of communion, a participation in divine relationships, an experimental knowledge of the Father and His sent One" (Scripture Truth, vol. 1, p. 197). ("Father" is used a few times in the Old Testament in reference to God, but it is denoting His care for His people as a father guides and cares for his family; it is not used as a name of God revealing His Person as such, as it is revealed in the New Testament. A few examples are: Isaiah 63:16; 64:8; Jeremiah 3:4.)

2) BELIEVING ON CHRIST THE SON OF GOD (John 3:16, 36; 5:24; 6:47; Rom. 6:23, etc).

3) KNOWING THE FINISHED WORK OF CHRIST ON THE CROSS (John 3:14-15).

4) HAVING THE INDWELLING HOLY SPIRIT (John 4:14), which brings the believer into a relationship with the Father and the Son. F. G. Patterson said, "We have eternal life in Christ—Christ lives in us; and this eternal life brings us into fellowship with the Father and the Son, which could not be until the Father was revealed in Him and the Holy Ghost given, by which we enjoy it" (Words of Truth, vol. 3, p. 178). A. C. Brown said, “Eternal life refers to the life of God enjoyed in communion with the Father and the Son by the indwelling Holy Spirit" (Eternal Life, p. 4).

Thus, while the Old Testament saints were definitely born again (and thus had divine life), they couldn't have had eternal life, simply because the Lord Jesus had not yet come to reveal the Father, nor had He been revealed as the Son of God, nor had He accomplished redemption, nor had He ascended on high to send the Holy Spirit. H. M. Hooke said, “I have been much struck in looking through the Old Testament Scriptures to find not one single instance of its being mentioned of an Old Testament saint that he had eternal life; it was not known” (The Christian Friend, vol. 12 [1885], p. 230). J. N. Darby was asked: "Ques. Had not the Old Testament saints eternal life? Ans. As to the Old Testament saints, eternal life formed no part of the Old Testament revelation, even supposing that the Old Testament saints had it" (Notes and Jottings, p. 351). He also said, "Knowledge of God, even of the Father and the Son, the Spirit of sonship, consciousness of being in Christ and Christ in us, communion with the Father and the Son, are that which the Old Testament saints did not possess" (Collected Writings, vol. 10, p. 26). F. G. Patterson said, "It could not be then said that they [Old Testament saints] had eternal life. It was only brought to light through the gospel (2 Tim. 1:10; Titus 1:2, etc.)." (Scripture Notes and Queries, p. 66).

Teaching that the Old Testament saints had eternal life blurs the distinction between the two Testaments and the blessings and privileges that distinguish the Church from Israel. It is an error of Reformed (Covenant) Theology, which sees Israel and the Church as one people with equal blessings.

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There are two aspects of eternal life in its Christian sense. It not only refers to a character of divine life in the believer as a present possession (John 3:15-16, 36), but it also refers to a sphere of life in which the believer is to live in fellowship with the Father and the Son (John 17:3; 1 Tim. 6:12, 19). We use the word “life” similarly in describing an element in which a person dwells—e.g. “country life,” “city life,” etc. In this latter sense, eternal life is an environment of life wherein all is light and love, and where fellowship with the Father and the Son is everything. By virtue of the indwelling Spirit, we can live in that element now while we are here on earth (John 4:14; 1 John 5:11-13). Hence, someone aptly said that eternal life is "an out-of-this-world condition of things," in which the believer lives by the Spirit.

The Apostle Paul refers to this aspect of eternal life as something into which we will enter in the future, when we are received into heaven in our glorified state (Rom. 2:7; 5:21; 6:22, 23; Gal. 6:8; 1 Tim. 1:16; 6:12, 19; Titus 1:2; 3:7). This does not mean that we cannot enjoy this life now. We can certainly enjoy it now by the Spirit, but then we will be in that life in its fullest sense. On the other hand, the Apostle John speaks of eternal life in the believer as a present possession (John 3:15, etc.), though he does speak of it in its future sense as well (John 4:36; 12:25).

Eternal Security of the Believer, The

The exact phrase “eternal security” is not found in the Bible, but the truth that it conveys certainly is there. It refers to the fact that if a person is truly saved through faith in Christ, he cannot lose his soul’s salvation and acceptance in Christ before God. The following verses teach this: Luke 15:3-6; John 6:37-40; 10:28-29; 14:16; Romans 6:23 with 11:29; Romans 8:30-39; 1 Corinthians 1:7-8; 3:13-17; 5:5; Ephesians 1:13 with 4:30; Philippians 1:6; 1 Timothy 4:1; Hebrews 10:14; 13:5; 1 Peter 1:5; 1 John 2:1.

If a believer were to lose his salvation and end up in Hell, God would prove to be a liar, because His Word says that Christ’s sheep will “never perish” (John 10:28-29). Christ would have to end up in Hell with the believer, because He promised: “I will never leave thee, nor forsake thee” (Heb. 13:5). The Holy Spirit would also have to go to Hell, because Scripture says that He will dwell in and with believers “forever” (John 14:16). All this, of course, is ludicrous and totally impossible.

There are some passages of Scripture that seem to teach that a believer could lose his salvation, but a closer look at these passages shows that they are not speaking of real believers on the Lord Jesus Christ, but rather of merely professing believers who apostatize from the Christian faith. Some of these passages are: Matthew 7:21-23; 12:43-45; 13:5-6, 20-21; 24:13; 25:26-30; Mark 3:28-30; Luke 22:31-32; John 15:2-6; Romans 11:22; 1 Cor. 9:27; 15:2; Hebrews 6:4-6; 10:26-29; 12:14; 2 Peter 2:1, 20-21. The difficulty people have with these passages—that leads them to a wrong conclusion—is that they don’t know the difference between backsliding and apostasy. Both of these things refer to a person’s departure from God, but one (apostasy) is infinitely worse than the other. A real believer may backslide and get away from walking with the Lord, but he will not apostatize. Only merely professing believers can apostatize, which is to abandon the confession of faith that they once made. If they do this, they are damned, even though they’re still alive in this world! They cannot be renewed to repentance and brought to salvation through faith in Christ (Heb. 6:4-6; 10:26).

The key to understanding these passages that seem to teach that a believer could lose his salvation is to see that they are referring to apostasy, not backsliding. They have to do with merely professing believers, not real believers. It may be asked, “Why would these warnings concerning apostasy be stated in books of the Bible that were written to believers when it has no application to them?” The answer is that the divinely inspired writers of the New Testament were on many occasions addressing a mixed multitude of real and merely professing believers. Thus, their remarks included warnings for those moving among the real believers who were merely professing faith in Christ. Such remarks were intended for the consciences of these people; they were intended to awaken them to their need to get saved, and to warn them that if they turned their backs on the faith they were professing, they would be lost forever! (See Apostasy and Backsliding.)

Eternal Son

This term is not found in Scripture, though the truth that it conveys most certainly is. It refers to Christ’s relationship in the Godhead as Son being that which has existed eternally. It is not referring to the eternality of His being, but to the eternality of His Sonship. Some mistakenly think that while He existed eternally as one of the Persons in the Godhead, He did not become the Son until His incarnation. This error is called “Temporal Sonship.” The following passages indicate that Christ’s sonship is eternal:

Proverbs 30:4 indicates that Christ’s Sonship not only existed before His incarnation, but it existed before the creation of the world!

Colossians 1:13-16 and Hebrews 1:1-2 state that Christ, as the Son of God, created the world, thus proving that His Sonship existed long before He came into this world as a Man.

Isaiah 9:6 and John 3:16 also indicate that Christ’s sonship existed before He came into this world. These verses state that the Son of God was “given,” and in order for something to be given, it first would have to be in existence. If not, the word "given" loses its meaning.

Many passages of Scripture (especially in John’s Gospel) attest to the fact that Christ, as the Son of God, was "sent" of the Father. Again, this shows that Christ's Sonship had to have pre-existed His Manhood, otherwise "sent" would also lose its meaning. See Mark 12:6; John 3:17; 3:34; 4:34; 5:23-24, 30, 36, 37-38; 6:29, 38-39, 40, 44, 57; 7:16, 18, 28, 29, 33; 8:16, 18, 26, 29, 42; 9:4; 10:36; 11:42; 12:44-45, 49; 13:16, 20; 14:24; 15:21; 16:5; 17:3, 18, 21, 23, 25; 20:21; Acts 3:26; Romans 8:3; Galatians 4:4; 1 John 4:9, 10, 14.

J. N. Darby said, "If I have not Him as Son before born into the world, I lose all that the Son is. If He is only so as incarnate, you have lost all the love of the Father in sending the Son" (Collected Writings, vol. 25, p. 230-231). He also said, "‘The Father sent the Son to be the Saviour of the world.’ He did not send an idea merely. There was a living Person there who said He was sent. Nor was it merely when in this world that He was sent, for He says, ‘I came forth from the Father, and am come into the world’" (Notes and Comments, vol. 2, p. 281).

John 1:18, in reference to Christ as the Son of God, states, “which is in the bosom of the Father.” The word “is” in this verse refers to the eternal present.

John 11:27 states that Christ is “the Son of God which should come into the world.” The words, “should come” confirm that He pre-existed His Manhood.

John 16:27-28 indicates that Christ as the Son of God “came forth from the Father.” This shows that He was along side of the Father before He came into this world.

In John 17, the Lord addresses the "Father" as being the "Son." This Father and Son relationship is alluded to all through the prayer. Twice He makes reference to something that existed between them before the foundation of the world: the “glory” that He had as Son with the Father (vs. 5), and the “love” that He as Son enjoyed from the Father (vs. 24). These two things clearly show that He was with the Father as the Son before His incarnation.

Hebrews 5:8 shows that there was a point in the Lord’s personal history when He, as “the Son,” didn't know what it was to be obedient, having never been subjected to obedience. This, of course, was before He became a Man. This verse states that in spite of being “the Son,” when He became a Man, He had to learn obedience like every other man—only, of course, He learned it in perfection. H. Smith said, “He learned by experience what it cost to obey” (Outline of the Epistle to the Hebrews, p. 31).

1 John 1:1-2 states that Christ, “the Eternal Life,’”was "with the Father" before being "manifested" in this world. The fact that He was "with the Father" before coming into the world, shows that He was there as the Son, for "father" and "son" are co-relative terms; there cannot be a father without there being a son! Hence, He, as the Son, pre-existed His incarnation. Mr. Darby remarked, "What is called ‘The Eternal Sonship’ is a vital truth, or we lose the Father sending the Son, and the Son creating, and we have no Father if we have no Son" (Notes and Comments, vol. 2, p. 300).

Hebrews 7:3 describes the characteristics of Melchisedec's priesthood. The inspired writer is not saying that Melchisedec didn't have a father or a mother, but that he is introduced in Scripture (Genesis 14) without Scripture giving us any details as to his genealogy. It is not recorded who his father and mother were. The typical teaching that the Spirit of God takes from this is that Melchisedec is presented as being an eternal person with an everlasting priesthood. The writer adds, "made like unto the Son of God," because he assumes that we all know that the Son of God is eternal.

J. N. Darby said, "The notion of Sonship in Christ only when incarnate is destructive to the very elementary joy of the Church, and abhorrent to those who have communion by the Spirit in the truth" (Collected Writings, vol. 3, p. 89). He also said, "I hold it vital to hold the Sonship before the worlds. It is the truth."

J. G. Bellett said, "It is evident that the Son was the eternal One, the name of this eternal Son being Jesus Christ" (Bible Treasury, vol. 6, p. 57).

W. Kelly said, "Under all changes, outwardly, He abode as from eternity, the Only-begotten Son in the bosom of the Father. Hence, the Son being in this affable nearness of love, has not God only, but the Father (Lectures Introductory to the Gospels, on John 1, p. 463).

C. H. Mackintosh said, "Question the Eternal Sonship of Christ, question His deity, question His unspotted humanity, and you have opened the floodgate for a desolating tide of deadly error to rush in" (Notes of the Pentateuch, Leviticus, p. 39).

W. T. P. Wolston said, "The Father was never incarnate, and the Spirit of God was never incarnate; but the Son of God, the Word, 'became flesh, and dwelt among us, full of grace and truth' (John 1:14). The Eternal Son has come into this scene, humbling Himself, and becoming a Man" (Seekers For Light, p. 107).

W. Scott said, "'Only begotten Son in the bosom of the Father' is but once written in Scripture, and is the declaration to us of the depth and tenderness of the love in which the Son ever abode with His Father" (Bible Handbook, Old Testament, p. 72).

A. J. Pollock said, "We know from the four gospels, which of the three Persons of the Holy Trinity the Lord Jesus was, viz. the Son, the eternal Son, the Son from all eternity...to refuse to acknowledge this is the spirit of Antichrist" (The Amazing Jew, p. 45).

Eternal State, The

This term is not in Scripture, but it conveys a Scriptural thought. Bible teachers use it when referring to a condition of things that God will create in the heavens and the earth after time has run its course—that is, after the Millennium. There are only three places in Scripture where the Eternal State is described: 1 Corinthians 15:24-28; 2 Peter 3:12-13, and Revelation 21:1-8.

In the Eternal state, the reconciliation of all things will be complete; everything will be in accord with the mind of God (Col. 1:20). Sin and death will exist in the Millennium (Psa. 101:5-8; Isa. 65:20; Zech. 5:1-4; 1 Cor. 15:25), but in the Eternal State all trace of them will be gone (John 1:29; 1 Cor. 15:26). During the Millennium, righteousness will “reign” (Isa. 32:1; 61:11). It will be the rule of life for all on earth; everything that lifts up its head against it will be judged and put down. But in the Eternal State, righteousness “dwells” peacefully (2 Peter 3:13). There will be no need to enforce it, for there will be no adverse power to resist it—all will be of God and He will be “all in all” (1 Cor. 15:28). Scripture says that Christ and the heavenly saints will “reign to the age of ages” (which is the Eternal State), but it does not say that they reign in the age of ages (Rev. 22:5 – J. N. Darby Trans.). Christ will have delivered up the kingdom to the Father then, and there will be no need for government in the earth (1 Cor. 15:24). Thus, the Millennium will be for the vindication of God’s character, but the Eternal State will be for the satisfaction of His heart. The Millennium will be “the day of the Lord” (Isa. 1:12, etc.) and “the day of Christ” (Phil. 1:6, 10; 2:16, etc.), but the Eternal State will be “the day of God” (2 Peter 3:12) and “the day of eternity” (2 Peter 3:18). Everything in heaven and earth will reflect the glory of God in that eternal day.

Heaven and earth will abide as distinct places throughout all eternity, but they will be in an entirely new condition, which will be altogether different from what we know today. Revelation 21:1 Says that there will be “no more sea.” This, taken symbolically, indicates that there will be no more separation in circumstances as we know them. A “sea” is a separating element in nature and is used in this verse to indicate separation in circumstances, space, age, and nationality, etc. Therefore, time dimensions, geographical boundaries, human limitations and differences will all be gone then. There will be nothing to separate men from happy fellowship with one another and with God. A condition of fixed happiness will pervade everything. Thus, there will be no more “tears,” “death,” “sorrow,” “crying,” and “pain”—things which are the direct result of sin (Rev. 21:5).

New Jerusalem will come into view as the eternal abode of the Church, which will be “prepared as a bride adorned for her husband” (Rev. 21:2). Thus, the Church will exist as a distinct entity from the other groups of redeemed persons as the “bride” of Christ. The Church as “the Lamb’s wife” (which she will be in the Millennium assisting in the government of the earth – Rev. 21:9) will cease in the Eternal State, but the Church as a “bride” of Christ will continue for eternity. She will be there wholly “for” His enjoyment and for the satisfaction of His heart.

New Jerusalem is said to come “down from God,” but there is no indication that it touches the earth; thus heaven and earth will remain distinct in the Eternal State, but they will be in the closest harmony. In that eternal day, it will be triumphantly declared: “The tabernacle of God is with men, and He will dwell with them” (Rev. 21:3). This is a great desire of God—to dwell in fellowship with “the sons of men” (Prov. 8:31). When this occurs, it will be announced triumphantly—“It is done” (Rev. 21:6). This marks the fulfillment of God’s purpose with man.

Revelation 21:8 states that there will also be a fixed state of damnation for the lost. Eight classes of sinners are mentioned as being under eternal judgment in the lake of fire. The Eternal State has no end. This is very solemn.

Faith

Scripture uses this word in two ways, but with two entirely different meanings. As a rule, when the article “the” is used with “faith,” it is referring to the Christian revelation of truth. For instance, Jude 3 says, “The faith that was once delivered to the saints.” But when the article “the” is not mentioned, it is simply referring to the inward energy of a soul’s confidence in God. For instance, Acts 20:21 Says, “Repentance toward God, and faith toward our Lord Jesus Christ.”

Fellowship

This is sometimes translated “communion” in the KJV (i.e. 1 Cor. 10:16). It means to be “partakers together” in that which the parties involved have in common. Believers on the Lord Jesus Christ have been brought into “fellowship” with the Father and the Son (1 John 1:3), with the Holy Spirit (2 Cor. 13:14), and with one another (1 John 1:7). Thus, abiding together in this fellowship, God and His people have their hearts knit together in intelligent thought, aim, purpose, desire, and affection regarding all things past, present, and future. If our thoughts and ideas are not in accord with the mind of God, then we are out of communion with Him, as far as those topics are concerned.

Fellowship of this kind does not appear in Scripture until after atonement was made, whereupon God has come out to man in grace to form a relationship with believers in the light of the full revelation of truth. Old Testament saints such as Abraham had communion with God, but not in the way in which Christians know communion with God by the indwelling Spirit. H. M. Hooke said, “The first time it [fellowship] occurs in the New Testament is in Acts 2:42. Why don’t you get it before? Because until you have eternal life revealed, manifested, and until it was communicated, there could be no such thing as fellowship. How could God take people into fellowship with Himself until He put their sins away? It is not until Christ died, rose again, and went to heaven, and the Holy Ghost came down, that you get that word” (The Christian Friend, vol. 12 [1885], p. 234).

In Scripture, Christian fellowship (1 Cor. 1:9; Acts 2:42-47) is all about togetherness. It involves being gathered “together” unto the name of the Lord Jesus Christ (Matt. 18:20), coming “together” for the breaking of bread (Acts 20:7), assembling “together” for prayer (Acts 4:31; 12:12; Rom. 15:30), assembling “together” for ministry from the Word (Acts 11:26; 1 Cor. 14:23), assembling “together” for administrative actions (Acts 15:30; 1 Cor. 5:4), being “together” for mutual comfort and encouragement (Rom. 1:12), walking “together” with one mind and with the same objectives (1 Cor. 1:10), and being labourers “together” in the service of the Lord (1 Cor. 3:9; 2 Cor. 6:1).

All this is based on the fact that we have been quickened “together,” raised up “together,” and seated “together” in Christ (Eph. 2:5-6), and also because we have been fitly framed “together” (Eph. 2:21) and builded “together” for a habitation for God on earth (Eph. 2:22). Soon we will be caught up “together,” and thus gathered “together” to Him (2 Thess. 2:1), being glorified “together” (Rom. 8:17), and ultimately we will live “together” with Him (1 Thess. 5:10).

Filled With the Spirit

This term has to do with the believer’s state. It is, therefore, something more than receiving “the gift of the Holy Spirit” whereby we are indwelt by Him (Acts 2:38; 8:15-17; 10:45; 19:2; 2 Cor. 1:21-22; Gal. 3:2; Eph. 1:13; 4:30; 1 Thess. 4:8, etc.). Being “filled with the Spirit” (Eph. 5:18; Acts 2:4; 4:31; 6:3; 7:55; 9:17; 11:24, etc.) has to do with the Spirit being given full control of our lives in a practical sense.

An illustration given by H. P. Barker makes this distinction clear. He said. “A visitor to your house does not fill it. He is confined to the part of the house to which you have introduced him. If, however, you put your whole house at his disposal, and give him the key of every room and cupboard, he then fills the establishment. It is not that he comes from the outside to do this; he is already there. But now he is, by your act of surrender, in complete control. Even so it is with the Holy Spirit. We often confine Him to certain parts of our experience and life, but He desires to have full control, to possess us entirely on behalf of Christ. When we gladly yield to His control, the whole establishment of our being, He is then in undisputed charge, and in this sense, fills us (The Holy Spirit Here Today,” p. 77).

Thus, the believer receives the Holy Spirit once in his lifetime by believing on the Lord Jesus Christ. When this divine Guest takes up His residence in him, He never departs (John 14:16 – “forever”), for the believer is therewith “sealed unto the day” of his final “redemption,” which is when the Lord comes at the Rapture (Eph. 4:30). But the believer may be filled many times. This is because our state ebbs and flows, and we may not always be yielded to the Spirit as we should be. Hence, there are no exhortations to Christians in Scripture to be “sealed” or “anointed” with the Spirit because those terms have to do with the reception of the Spirit, which the believer has already received. There are, however, exhortations in Scripture to be “filled” with the Spirit.

We may well ask, “How does a Christian get filled with the Spirit?” The following passages speak of the filling of the Spirit and give us the answer:

• In Acts 2:1-4 it is connected with being devoted to the interests of the Lord.

• In Acts 4:31 it is connected with occupying oneself with prayer and reading the Word of God.

• In Acts 6:3 and Acts 11:22-24 it is connected with serving others in the name of the Lord.

• In Acts 7:55 it is connected with testifying for Christ.

• In Ephesians 5:18-21 it is connected with rejoicing in the Lord with singing and giving thanks.

In order for us to be filled our lives must first be emptied of all that is inconsistent with the holiness of the Lord. There are often things in our lives that have no right being there, and they hinder the Spirit. Consequently, He does not fill us. It may be impure thoughts, unworthy motives, covetous desires, selfish interests and ambitions, etc. These surely need to be cast out, but the great question is, “How is this to be done?” The answer is, “On the principle of displacement.” H. P. Barker gave the following helpful illustration regarding this point. He said, “Suppose I hold in my hand a glass, apparently empty. In reality it is full of air. How can I empty it of this? Not by frantically shaking it upside down. Not by wiping it out with a cloth. It is emptied by simply standing it quietly on a table and filling it with water. I empty it of the one thing by filling it with the other” (The Holy Spirit Here Today, p. 78). It is the same with being filled with the Spirit; when Christian things and activities occupy our thoughts and lives, those other things will not have a place there. If we try to force the filling of the Spirit the other way around, Christian living becomes a legal thing, and eventually it will break down for the lack of energy to continue in them.

Being filled with the Holy Spirit has much to do with being surrendered to the claims of Christ and the divine Guest within. Our wills are the chief culprit. Another illustration from H. P. Barker helps us to understand this point. In Germany many years ago, a magnificent, world-renowned pipe organ was built into a large cathedral. One day there was a visitor that came to the cathedral and asked if he could play the organ. The caretaker told the visitor that he was not allowed to let strangers play the instrument. The visitor insisted, and finally after much cajoling, the caretaker allowed him to sit down at the organ. Immediately, the most beautiful music flowed out from it and filled the cathedral. The caretaker was astonished and stood rooted to the spot in wonder as he listened to the marvelous sounds reverberating through the building. After the visitor had played for some time and was about to leave, the caretaker came over to him and asked, “Who are you?” He replied, “Mendelssohn”—it was the great composer himself! Then the caretaker was embarrassed and said, “Think of it; here I was refusing you, a man of such ability, and the greatest composer in Europe, from playing this organ! I am ashamed of myself.” Far greater than any famous human composer, the Spirit of God has entered our hearts when we were saved. But have we, like that caretaker, forbidden the divine Composer to sit down at the control-panel of our lives to create, so to speak, “beautiful music” for the glory of God?

First Man, The

This term denotes what is natural and earthy in the human race (1 Cor. 15:47). In Scripture, the “first man” is never said to be corrupt or sinful, because what is inherently natural and soulish in man is not evil; it is what God created. For this reason, the “first man” is not said to be “crucified” with Christ, as is the case with the “old man” (Rom. 6:6).

The creation of man after the first order has many characteristics of God Himself, for he was created in His “image” and after His “likeness” (Gen. 1:26). For instance, man has a definite personality with likes and dislikes. He also has feelings and reasoning powers, etc. These natural qualities are not evil, but are part of the makeup of a human being. God has not brought this into judgment, for it came forth from His own hand in creation. It is the same with our bodies; they are never said to be evil. (The KJV translates Philippians 3:21, “Our vile bodies,” but this is not the best translation, for what God has created is not vile—in the modern sense of the word. If our bodies were vile in that sense, we would never be asked to present them to God as a living sacrifice, as stated in Romans 12:1. “The body of sin,” mentioned in Romans 6:6, is not speaking of our physical bodies, but of the totality of sin as a system. We use the word “body” similarly in other topics. For instance, we will say, “the body of a river,” or “the body of medical knowledge,” etc.)

While what is natural in the “first man” is not said to come under the judgment of God, that whole order of manhood has been superseded by another order of manhood under Christ that is superior. This is the force of the word “afterward” in 1 Corinthians 15:46. Hence, the first man has been set aside and replaced by the new order of manhood under Christ. Christians are part of that new creation race now (2 Cor. 5:17; Eph. 2:10) and are waiting to bear the image of “the second man” physically, when they are glorified (1 Cor. 15:49).

The term “first man” is often used inter-changeably with the term “old man,” but as we have noted, these terms are not synonymous. The Apostle Paul uses these terms to define two different aspects of the human race under Adam. The “old man” denotes the corrupt state of the fallen race, whereas the “first man” denotes what is natural and earthy in the race. The first man has been superseded, but the old man has been judged. (See Old Man.)

Firstborn

This term is used in Scripture in two ways:

• To denote those who are born first in a family—birth order.

• To denote those who are first in rank and position, having a place of preeminence among others.

Some examples of the two ways in which the term is used in the Old Testament are:

ISAAC’S SONS—Esau was born first (Gen. 27:19), but Jacob (Israel) was given the place of preeminence as “firstborn” (Ex. 4:22).

JACOB’S SONS—Rueben was born first (Gen. 46:8), but Judah was chosen to have the royal lineage (Gen. 49:8; 1 Chron. 5:1-2).

JOSEPH’S SONS—Manasseh was first in birth order (Gen. 41:51; 48:14), but Ephraim was given the place of being first in rank as “firstborn” (Jer. 31:9).

JESSE’S SONS—Eliab was first in birth order (1 Chron. 2:13-15), but David was given the place of preeminence as “firstborn” (Psa. 89:27).

THE LORD JESUS CHRIST—He was born first in Joseph and Mary’s family (Matt. 1:25; Luke 2:7) and He is also set in the first place, in rank and position, in everything in connection with the purpose of God (Rom. 8:29; Col. 1:15, 18; Heb. 1:6; Rev. 1:5). Thus, He is “Firstborn” in both ways.

Colossians 1:15 says that He is “the Firstborn of all creation.” Being the Creator of the universe (John 1:3, etc.), when He came into the world (His incarnation), He could have no other place than that of Head of His own creation. Being the Firstborn among His creatures distinguishes Him as having a superior place to them. Colossians 1:18 indicates that the Lord is Firstborn in another way. When He rose “from among the dead,” He became the “Firstborn” of a whole new race of men (Rom. 8:29 – “many brethren”). Since they are of the same “kind” as He is in new creation (compare Gen. 1:24), they are entirely suited to be His eternal companions, and thus “He is not ashamed to call them brethren” (Heb. 2:11). As “the Firstborn from the dead,” the Lord Jesus is the triumphant Redeemer who now has the right to receive the saints’ praise and worship (Rev. 1:5-6). Revelation 1:5 indicates that the Lord as “Firstborn” has the title and right to take the inheritance (every created thing) and to reign over it, which He will do at His Appearing (Rev. 1:7). (Hebrews 1:6, in the KJV says “First-begotten,” but it should be translated “Firstborn.”)

As “Firstborn,” the Lord has many brethren under Him in His new creation race (Rom. 8:29), but as the “Only-begotten,” there are no brethren connected with Him because that term denotes divine essence, which no creature can have or will ever reach. (See Only-begotten.)

THE CHURCH OF GOD—The term is also applied to the Christians. In the Greek manuscripts it is in plural, and is translated by W. Kelly as “firstborns [firstborn ones]” to indicate it (Heb. 12:23). This shows that those who have been called by the gospel today, and thus are part of the Church of God, have been set in a special and favoured place among all of God’s blessed creatures in His family (Eph. 3:15). They have a superior place in the family of God—even above angels—with superior blessings that correspond with their privileged place! It is not that they are better than the others in the family, but because God has purposed to display “the glory of His grace” through them (Eph. 1:6). He has taken the lowest of men and through grace has set them in the highest possible place of blessing. (See Adoption.)

Flesh, The

When used with the article “the” before the word, it refers to the fallen sin-nature in man. But when it is used without the article, it usually is denoting what is human, rather than what is sinful. (Unfortunately, the KJV does not always follow this rule, as do the more critical translations produced by J. N. Darby, W. Kelly, etc.)

In keeping with this, Scripture is careful to state that the Lord Jesus came “in flesh”—leaving out the article (1 John 4:2-3; Rom. 1:3; 1 Tim. 3:16). To say, “in the flesh” in connection with the Lord’s humanity could imply that He took part in the fallen sin-nature, which He most definitely did not. However, the article “the” is rightly used in connection with men because all in Adam’s race have been born with a fallen sin-nature (Rom. 7:5, etc.).

Foreknowledge

This is an attribute of deity which refers to God’s ability to know all things before they happen (Isa. 41:2-4; Acts 2:23; 15:18; Rom. 8:29; 11:2; 1 Peter 1:2). It is different from divine providence, which is God’s power to guide and direct all things on earth according to His will (Eph. 1:11; Prov. 21:1). With foreknowledge and providence, God is well able to predict the future, for He controls world history.

Forgiveness (Remission)

The underlying meaning conveyed in “forgiveness” is “to release or to remit someone from a debt.” It is sometimes translated “remission” to convey that idea. W. Kelly said, “Forgiveness is the remission of sins of those who believe in Jesus through faith in His blood” (The Bible Herald, vol. 1, p. 234).

W. Potter indicated that there are five aspects of forgiveness in Scripture (The Christian, 2006 January):

1) Judicial Or Eternal Forgiveness

This has to do with a pardon that a person receives from God through faith that delivers him from the eternal judgment of his sins. Thus, he has “the remission” of his sins (Matt. 26:28; Luke 24:47; Acts 2:38; 10:43; Heb. 9:22) or “the forgiveness of sins” (Acts 5:31; 13:38; 26:18; Eph. 1:7; 4:32; Col. 1:14; 1 John 2:12). In receiving this pardon, the believer’s conscience is purged as to his guilt (Heb. 9:14; 10:2, 22), and thus he has a conscious knowledge that his sins have been divinely forgiven. This blessing is a present possession of every believer on the Lord Jesus Christ (Eph. 1:7).

This eternal aspect of forgiveness of sins was first announced when the Lord rose from the dead (Luke 24:47). Prior to that, in Old Testament times and during the Lord’s ministry on earth, forgiveness was granted to persons purely in a governmental sense (Ex. 32:32; Lev. 4:20, 26, 31, 35; 1 Kings 8:34-39; Psa. 86:5; Jer. 36:3; Matt. 9:2-6; 6:14; Luke 7:47-48; 23:34). Thus, Old Testament saints did not know this eternal aspect of forgiveness of sins. Consequently, they lived with uncertainty as to whether their sins would be visited in judgment by God (Psa. 25:7, etc.). H. E. Hayhoe stated, “Previous to the first advent of Christ, the truth of eternal forgiveness of sins was not made known. Generally speaking, forgiveness as referred to in the Old Testament was governmental—that is, it had to do with this life but not eternity” (Present Truth For Christians, p. 10).

This doesn’t mean that the Old Testament saints aren’t in heaven, but that they didn’t possess a conscious knowledge of their sins being forgiven, as Christians do, because they didn’t know of the finished work of Christ. Their sins were held in abeyance through “the forbearance of God,” waiting for the time when God would place them on the Lord Jesus on the cross, whereby they would be judicially dealt with according to the claims of divine justice (Rom. 3:25). But the Old Testament saints didn’t know that. Thus, their sins were “covered” (Psa. 32:1), but today with the work of Christ having been accomplished and the coming of the Holy Spirit, we have a fuller revelation through the gospel as to what God has done with our sins. We know that our sins are “forgiven” (Acts 13:38) and that they have been “put away” (Heb. 9:26) and “taken away” (1 John 3:5).

2) Governmental Forgiveness

This refers to a pardon that God grants to a person whereupon a governmental judgment that He has laid on him on account of his sinful ways (Matt. 18:23-25; Gal. 6:7; 1 Cor. 11:29-32; 1 Peter 1:16-17; 3:12; 4:17; 1 John 5:16-17) is lifted and forgiven (Psa. 103:10-11; Matt. 18:26-35; John 5:14; James 5:15).

This aspect of forgiveness is conditioned upon two things on the part of the forgiven. Firstly, there must be genuine repentance (Lev. 26:40-41; 2 Chron. 12:7, 12; 33:11-13, 19; Jonah 3:5-10; 1 John 1:9). Secondly, there must be the holding of a forgiving spirit toward others (Matt. 6:12, 14-15; 18:23-35; Mark 11:25-26; Luke 6:37). J. N. Darby pointed out that these two requisites are illustrated in the life of Job. He repented in dust and ashes (Job 42:6) and he prayed for his three friends who had accused him unjustly, asking God that he would forgive them (Job 42:10). When God saw these two things with Job, He lifted his discipline and “turned” his “captivity.” A person does not even need to be a real believer to experience this kind of governmental forgiveness from God. This was the case with King Ahab (1 Kings 21:27-29). Hence, it is possible for a person to be governmentally forgiven, but not eternally forgiven! (Collected Writings of J. N. Darby, vol. 31, p. 362).

When we see the children of God sinning, under normal circumstances, we ought to pray that it would “not be laid to their charge,” and that they would be forgiven governmentally (2 Tim. 4:16; 1 John 5:16a). There may be occasions when discernment would dictate that we should not pray for a person in that way, thus acquiescing in the wisdom of God in His governmental dealings with His people (1 John 5:16b).

It is important to understand that both governmental judgment and governmental forgiveness have to do with God’s dealing with men while they live on earth; these dealings do not affect their eternal destiny. God’s governmental dealings with believers concerns their fellowship with Him, not their relationship with Him.

3) Restorative Forgiveness

J. N. Darby treats this as a subset of governmental forgiveness (Synopsis of the Books of the Bible on 1 John 1:9 – footnote). It has to do with God’s lifting of His governmental discipline which has been felt by one of His erring children in the way of having his or her communion severed through their own carelessness and sin, whereby communion is once again enjoyed. It is lifted because there has been self-judgment and the confession of sins (1 John 1:9). Mr. Darby explains this form of governmental action by God as follows: “If we speak rashly to our brother, or walk abroad carelessly through the streets and see some vanity, we shall find the effect of it in our own souls at the end of the day with God. If any angry word escapes me, I feel the effect at the end of the day with God; but grace will restore us” (Nine Lectures on the First Epistle of John, p. 15). Thus, even something as simple as having wrong thoughts or uttering angry words will cause the interruption of communion. God allows us to feel this loss as a governmental dealing with us. When we judge it and it is confessed, communion is restored.

While this could be taken to be part of governmental forgiveness, it is slightly different in the sense that communion may be restored to a person, but he still may have to carry the consequences of his actions governmentally. This was the case with David. God told him that because of his sin with Bathsheba and the murder of her husband, the sword would not depart out of his house forever (2 Sam. 12:9-10). This judgment went with David all his days. But the Lord said that He had put away David’s sin because of his repentance, and thus David was restored to fellowship and communion with the Lord (2 Sam. 12:13). This is evident by the fact that he wrote many psalms of praise and worship after his restoration to fellowship with God.

4) Brotherly Forgiveness

This has to do with forgiving our brother if he has wronged us (Matt. 18:21-22; Eph. 4:32). There are two things here that mustn’t be confused. Firstly, we are to forgive the person who has done us wrong from our hearts (Matt. 18:35). That is, we are to hold a forgiving spirit toward him, even if there is no sign of repentance in him. This is important because if we don’t do this, bad feelings could arise in our hearts toward that person. And then, secondly, when the person who has wronged us repents and apologizes for what he has done, then we are to forgive him by expressing it to him audibly or formally (Luke 17:3-4).

Luke 17:3-4 has been used to justify the holding of a unforgiving spirit toward a person, because the person has not apologized. The offended party will say, “I’m not going to forgive him until he repents, because that’s what Scripture says I am to do.” However, Matthew 18:35 shows that regardless of whether the person has apologized or not, we are to hold a forgiving spirit toward him. Scripture warns that those who will not forgive their brother from their hearts will have the Lord’s governmental forgiveness withheld from them in the wrongs that they have done (Matt. 6:14-15; 18:23-35; Mark 11:25-26).

5) Administrative Forgiveness

This refers to the assembly acting administratively in matters of discipline toward erring individuals. The apostles were given this authority from the Lord to act administratively for Him in matters of retaining a person’s sins and the remitting of them (John 20:23). Assemblies gathered to the Lord’s name have this power too (Matt. 18:18-20; 1 Cor. 5:4). If they act to “put away” a person from the fellowship of the saints (1 Cor. 5), and if that person is repentant, they are to lift the censure placed on him and “forgive” him (2 Cor. 2:6-11). (See Judgment, Administrative.)

Freewill

This term is not found in the Bible, but what it conveys certainly is. It means that man was created with a will that was free to choose the things of God or to reject them.

What most evangelical Christians do not accept that man has lost his power to choose in the things of God when Adam (the head of race) fell (Gen. 3). Man had a free will when he was unfallen, but he exercised his will to his own fall. J. N. Darby said, "Man was free in paradise, but then he was in the enjoyment of good. He made use of his freewill, and consequently became a sinner" (Letters, vol. 3, p. 316). The human race under Adam is now in a fallen state wherein man is captive to his sin-nature, and thus, he is no longer a free moral agent with a free will. He is captive to his sinful state and is in bondage to his sins, and thus apart from God working by quickening (new birth), none will come to Christ for salvation. Man in the flesh may choose to do this or that in the ordinary choices of daily life, but in spiritual things, he will never choose Christ.

Teaching that supposes that man in the flesh (since the fall) has a free will reflects a misunderstanding of the true condition of fallen man. It assumes that man in his lost estate still has some power of good in him to turn to God for salvation, if he chose to. However, this erroneous idea denies the total depravity of man, of which Scripture clearly speaks. The Bible teaches that man in his fallen state is:

• "Without strength," and thus is unable to do anything to help himself (Rom. 5:6).

• "Cannot see" the kingdom of God (John 3:3).

• "Cannot enter" the kingdom of God (John 3:5).

• "Cannot receive" spiritual things from God (John 3:27, 32).

• "Cannot come" to Christ for salvation (John 6:44, 65).

• "Cannot tell" (discern) the truth when it is presented (John 8:14).

• "Cannot hear" the Word of God when it is preached (John 8:43, 47).

• "Cannot please God" in his fallen state (Rom. 8:8).

Thus, lost men are spiritually "dead" in their sins and are without one pulse of life Godward (Eph. 2:1, 5; Col. 2:13). How then can anyone in such a powerless condition be able to choose Christ and believe the gospel when there are no spiritual faculties functioning in him to enable him to respond to the call of God? It is impossible.

J. N. Darby said, "Man, looked at as he is, without one pulse of life as regards God, is dead in trespasses and sins" (Synopsis— on Colossians, p. 48, Loizeaux Bros. Edition).

P. Wilson said, "God has faithfully told us that we are not only lost and without any strength to do anything about it, but that we were morally dead—dead toward God—that there is not one movement of our hearts toward Him" (Christian Truth, vol. 12, p. 250).

H. Smith said, "If we are dead, there can be no movement on our side towards God. The first movement must come from God" (Ephesians, p. 17).

A. P. Cecil said, "Before a man is born again he is looked at by God as dead in trespasses and sins. He has no more movement toward Him than a corpse has. You may speak to him about God, but he neither hears, responds, nor sees. He has neither faith nor repentance, nor anything else, till the Spirit's action, when he is quickened" (Helps By the Way, vol. 3, NS, p. 175).

A. H. Rule said, "Man is in a state of death, and if he is to have life, God must act sovereignly. God begins. Man himself is powerless as was dead Lazarus, until the life-giving Word is spoken....Humanly speaking, a dead man cannot hear or believe; nor could man or angel make him hear or believe. But God moves in the scene of death, and all is changed" (Selected Ministry, vol. 2, p. 210).

Most Christians will affirm that man in his sins is totally depraved and lost. However, when their doctrine as to how a person comes to Christ to get saved is examined, it will be found that they really believe that there is still something good in fallen man—even if it is but a little spark. Thus, they believe that man in the flesh is capable of responding to the gospel, if he chooses to. What they are saying, without realizing it, is that while man is bad, he is not so bad that he cannot do something to secure his own blessing. The truth is that before God imparts a new life to a person, he only has a fallen sin-nature (the flesh) in him. If man in his fallen state chooses or decides to come to Christ, then it's the flesh that did the choosing! This, however, will never happen because “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom. 8:7). Scripture states clearly that the needed action of God in new birth is not “of the will of the flesh, nor of the will of man” (John 1:13). C. Stanley remarked, "It would be absurd to say that the new nature was begotten by the freewill of our old evil nature" (Things New & Old, vol. 33, p. 29).

The truth is that the flesh is not capable of responding to the gospel and being subject to God—and it never will be. The idea that man has a freewill today makes salvation the fruit of man's own will. It is a doctrine that has become synonymous with Arminianism. (James Arminius, 1560-1609 A.D., taught that all men are depraved sinners, but he did not see that their depravity was such that they could not choose to believe the gospel. He taught that though men are fallen creatures, they are still free moral agents, and thus they have the power to believe the gospel, if they choose to.)

J. N. Darby said, "Arminianism, or rather Pelagianism, pretends that man can choose, and that thus the old man is ameliorated by the thing it has accepted. The first step is made without grace, and it is the first step which truly costs in this case. I believe that we ought to keep to the Word, but philosophically and morally speaking, freewill is a false and absurd theory" (Letters, vol. 1, p. 315-316).

In reality, since the fall, man is no longer a free moral agent. He is captive to his sinful state and in bondage to the sins he commits (John 8:34). Apart from God working in quickening (new birth), none will come to Christ for salvation. This does not mean that men are not responsible for what they do. A man chooses to commit his sins, and when he commits them, he comes into bondage to them, but he is still accountable for all that he does (Matt. 12:36; Rom. 14:12). Hence, not having a will that is free to choose Christ doesn’t mean that a man is not responsible for sinning. J. N. Darby pointed out that the sinner’s responsibility is similar to a man that has a debt of £100,000 that he is unable to pay. His inability to pay doesn’t absolve him of his responsibility in the matter.

Fulness of the Gentiles, The

This expression refers to the full number of elect Gentiles—whom God has chosen to be part of the Church—being saved (Rom. 11:25). God is presently conducting an outreach through the gospel in visiting “the Gentiles to take out of them a people for His name” (Acts 15:14). When the complete number of Gentiles whom He has chosen believe, the Lord will come and take the Church home to heaven in a glorified state (1 Thess. 4:15-18).

Gathered to the Lord's Name

This expression is based on Matthew 18:20 and 1 Corinthians 5:4. It refers to the Spirit’s work of gathering Christians together on earth around the Lord Jesus Christ on the true ground of the Church of God. The Lord’s presence in their midst sanctions that ground upon which they are gathered as being the place of His appointment where Christians are to meet together for worship and ministry. His presence also authorizes their administrative actions of binding and loosing, which they may take in matters of discipline, etc. However, the Lord’s presence in the midst of those thus gathered does not sanction their state, for at times it may be low.

Many Christians think that Matthew 18:20 is simply stating the fact that whenever and wherever Christians get together for any reason or purpose, social or religious, that they have the Lord’s presence with them. While it is true that the Lord is “with” Christians wherever they may be and for whatever purpose they gather together (Matt. 28:20; Heb. 13:5), that is not what the Lord was teaching in Matthew 18:20 when He said that He would be “in the midst.” It is confusing the Lord’s being “with” believers and His being “in the midst” of believers gathered to His name. These are two different things.

The following three points will help us to understand what it means to be gathered to the Lord’s name:

Firstly, God’s PURPOSE in gathering Christians together unto the Lord’s name is that there would be a living demonstration of the unity of the body of Christ on earth (Rom. 12:4-5; 1 Cor. 10:17; 12:12; Eph. 1:22-23; 5:30). He desires that there would be a visible expression of the oneness of the body resulting from believers walking together ecclesiologically—that is, in Church doctrine and practise (Eph. 4:1-4). God has called all Christians into one universal (world-wide) fellowship wherein He would have them function together practically in this way (1 Cor. 1:9), where uniformity and unity would be seen among those thus gathered in several ways:

• In assembly function and order (1 Cor. 1:2; 4:17; 7:17; 11:16; 14:33-34; 16:1).

• In the act of breaking of bread (1 Cor. 10:17).

• In matters of inter-assembly fellowship, letters of commendation, etc. (Acts 18:24-28; Rom. 16:1; 2 Cor. 3:1-3).

• In matters of assembly discipline (1 Cor. 5:12-13; 2 Cor. 2:6-11).

• In the formation of gatherings in new areas (1 Thess. 2:14; Acts 8:4-24).

The practical oneness of the body of Christ is alluded to in Matthew 18:20 in the words “gathered together.” (Practical oneness among Christians is also mentioned in John 10:16; 11:51-52; 17:11, 21, but in the context of the oneness of the family of God.) The Lord did not disclose the truth of the one body in His earthly ministry because the disciples did not have the Spirit yet and wouldn’t have been able to take in the truth of it (John 14:25-26; 16:12). But He did indicate that there would be a new kind of oneness coming when the Church was formed. Thus, the Lord gave the seed of that truth in His ministry, but left it to be taught by the apostles when they received the Spirit.

Sad to say, the Church has largely not understood God’s purpose in gathering. Either through good intentions or through self-will, it has become divided in practical function, and is now fragmented in over a thousand sects and independent fellowships (denominational and non-denominational). Thus, the Church today renders a testimony to the world of being divided—both in doctrine and in practise. It hardly needs to be said that it is not what the Lord intends.

Secondly, to accomplish this objective in Christian testimony, God has an appointed PLACE where He would gather Christians together to express the truth of the one body. It is not a literal, geographical location on earth as in Judaism (Jerusalem), but a spiritual ground of Scriptural principles upon which He would have Christians to meet together to manifest this unity. This is indicated by the words “where” and “there” in Matthew 18:20.

Hebrews 13:13 tells us that this place of meeting is “outside the camp.” The “camp” is a word that the Spirit of God uses to denote Judaism and all of its related principles and practises. Thus, this fellowship to which Christians are called is free of that Judaic order of things. Christians have generally (for hundreds of years) missed this point too, and have brought many things connected with Judaic worship into their places of worship. They have ignored the plain teaching of Scripture which says that the tabernacle is a figure of the true sanctuary into which we now have access by the Spirit (Heb. 9:8-9, 23-24; 10:19-22). Instead, they have used it as a pattern for their church organizations, and have incorporated many things from Old Testament worship in a literal sense. This would be things such as: the use of literal temples (cathedrals), having a caste of ordained men to officiate on behalf of the rest of the congregation, having an orchestra, having a choir, the wearing of robes, the practise of tithing, Law-keeping, etc. The Christian world today has a proliferation of Christian fellowships which are rife with things borrowed from the Judaic order. Anyone looking for the place of the Lord’s appointment (and desiring to be truly gathered to His name) would have to look away from all such places in Christendom, because those places have the trappings of Judaism in their worship services, and the fellowship to which the Spirit is leading Christians is outside of all that. (See The Camp.)

God’s objective is to have Christians meet on one ground of gathering at one divinely owned Center (Christ in the midst), even though they may live in many different locations on earth. This unifies Christians practically and renders a singular testimony before the world that they are “one body.” In fact, this is the first collective responsibility that Christians have in walking worthy of their calling (Eph. 4:1-4). Hence, the Lord’s presence in the midst (in this collective assembly sense) could only be where God gathers Christians unto the Lord’s name. If the Lord owned with His presence in the midst, every group of believers who gather for worship and ministry in their different places, then He would be sanctioning the many divisions in the Church’s testimony. It would be sanctioning the very thing that He decries! Hence, the Lord couldn’t be (in this sense) in every place where Christians gather. W. Potter said, “Suppose the Lord gave His presence now to the different denominations, what would He be doing? He would be sanctioning what is contrary to Him. He can’t do that” (Gathering Up the Fragments, p. 87). He also said, “You don’t mean to imply that the Lord is not in the midst of any others in the same sense? Decidedly He is not” (Gathering Up the Fragments, p. 90).

This may sound narrow and exclusive, but it really shouldn’t be surprising because the very nature of Christianity is exclusive. There is only one way to be to be saved (Acts 4:12), and only one way to the Father (John 14:6), etc.—and there is only one way in which God would have Christians meet together for worship and ministry. The whole Christian revelation of truth is exclusive, and we cannot apologize for the truth; it is what it is.

Thirdly, even though Christians are spread all over the world, God has the POWER to gather them together in this way. He does this through the work of the divine Gatherer, the Holy Spirit. The Spirit of God leads exercised believers to the place of His appointment. Who else could the Lord entrust with the gathering of His people together unto His name, but the Spirit of God? The best-intentioned men have sought to gather the Lord’s people together, but being unaware of the truth of gathering, they have formed Christian fellowships of their own devising. Having made these various Christian fellowships, they encourage believers to “go to the church of their choice,” as if it were a matter of their personal preference. The result is that Christians have been absorbed into various man-made Christian fellowships that are independent of one another, rather than being united in one universal fellowship. This cannot be the work of the Holy Spirit for He never leads contrary to the Word of God.

If the Holy Spirit has led Christians to come together for worship and ministry in their many independent fellowships, then He would be the Author of the divisions in Christendom! He then, could be to blamed for the divided state of the Christian testimony! Surely no sober Christian would charge the Spirit of God for creating the sad and divided state of the Church’s testimony. H. Smith said, “Is the Holy Spirit gathering all the variously divided and independent companies who seek to appropriate this promise [in Matt. 18:20]? Such an assumption necessarily involves placing the blame for the existing deplorable and Christ-dishonouring divisions and independency upon the Holy Spirit. Are these multi-centers seen in the professing Church due to the work of ‘the Spirit of Truth’ who came to glorify Christ? Far be the thought!” (Gathered Together, p. 3).

While the Holy Spirit is not directly mentioned in Matthew 18:20, it is clear that He is the divine Gatherer. This is seen in the words, “are gathered together.” The Lord did not say, “Where two or three come together” or “meet together,” as some modern translations render it. “Are gathered” is in a passive voice, and this points to the fact that there has been a gathering power outside of the people themselves that has been involved in their meeting together on that ground. This shows that the divine ground of gathering is not a voluntary association of believers. H. Smith said, “To use a simple illustration, I see a basket of fruit on the table. How did it get there? It was gathered together; it did not get there by its own efforts. The word for ‘gathered together’ in the Greek is ‘sunago’ which literally means ‘to lead together,’ and could be translated, ‘are guided together’—all of which suggests a Gatherer” (Gathered Together, p. 2). Strong’s Concordance states that the word “sunago” (#4863) means “to lead together” or “to collect.” Vine’s Expository Dictionary of the New Testament states that “sunago” means “to gather or bring together” (p. 482).

Luke 22:7-10 views the subject of gathering and the Holy Spirit’s work as the divine Gatherer from a different perspective. Like Matthew 18:20, this passage also has the “where” and the “there” (vss. 9, 12), but Luke takes it up from the side of man’s responsibility, whereas Matthew views it from the side of God’s sovereignty. Luke shows that Christians need to be exercised about being at the place of the Lord’s appointment.

In Luke 22, the Spirit of God is seen in the figure of “a man” bearing “a pitcher of water,” leading exercised believers to the place of the Lord’s appointment. Many times in Scripture the Spirit of God is seen as an unnamed man working behind the scenes. This is because it is not the object of the Spirit of God to draw attention to Himself. In Christianity, He works behind the scenes guiding exercised believers into the truth (John 16:13-14), and it’s also the reason why He is not directly mentioned in Matthew 18:20. The “water,” which the man carried, signifies the Word of God (Eph. 5:26). This then indicates that the Spirit of God uses the principles of the Word of God to lead believers to the place of the Lord’s appointment.

Luke 22, therefore, focuses on what is required of us in being guided by the Spirit to the place. We need to have a sincere desire to know where the place of His appointment is. This is illustrated in Peter and John inquiring of the Lord, “Where wilt thou that we prepare?” (vs. 9) There also needs to be the energy of faith to go and thus seek to be led by the Spirit to the place (Gen. 24:27). This is illustrated in the words, “And they went ... ” (vs. 13). There is also the exercise of climbing the stairs of separation to the “upper room” (vs. 12). This would point to the need for separating from every connection with the world—both secular and religious (2 Tim. 2:19-22). Lastly, having been directed to the place of His appointment, there needs to be the exercise of making “ready” (vs. 12). This would refer to being in a right spiritual state of soul that would be suited to His presence. We make ready our souls through self-judgment (1 Cor. 11:28).

Gift

In the New Testament, the subject of “gift” is referred to in a few different ways. Firstly, there is “the gift of the Holy Spirit,” which is given to every person who believes on the Lord Jesus Christ (John 4:10; Acts 2:38; 10:45; 1 Thess. 4:8; 1 John 3:24). This reception of the Holy Spirit makes the person part of the Church of God, which is the body of Christ.

Then, there is the gift of “grace” that is given to every member of the body of Christ, whereby each is enabled to fill the place in the body in which he has been set (Eph. 4:7).

There are also spiritual endowments that are given to believers, called “spiritual gifts” in the KJV, or “spiritual manifestations” as rendered in the J. N. Darby Translation (1 Cor. 12:1; 14:1, 12). A spiritual endowment (gift) is given to a person the moment he believes on the Lord Jesus and receives the Holy Spirit. When he is led of the Spirit to exercise his gift, he will contribute in some way to the edification of the body (1 Cor. 12:7; Eph. 4:15). The Bible teaches that all believers have been given at least one such gift (1 Cor. 12:7; 1 Peter 4:10). Ministry is simply the exercise of one’s gift; since all Christians have a gift of some kind, all Christians are in “the ministry.” The full range of these gifts is much wider than teaching, exhorting, prophesying, preaching, etc. It includes sign gifts such as: healing, tongues, and the working of miracles, etc. (1 Cor. 12:9-10), and gifts that are more private in nature, for helping people on an individual level—such as: shepherding, helps, giving, showing mercy, etc. (Rom. 12:8; 1 Cor. 12:28).

There are also special “gifts” which are given to the Church by Christ, the Head of the body (Eph. 4:10-11). These are men who in themselves possess certain distinct spiritual endowments for ministering the Word. They are: “apostles, prophets, evangelists, pastors [shepherds] and teachers.” The Lord gives these men for the purpose of equipping the saints, and thus developing them into being able contributors in the work of the ministry (Eph. 4:12). Apostles are no longer with us on earth (Eph. 2:20), but the other gifts surely are. The prophets that are with us today are not those who receive revelations and foretell future events (Acts 11:28; 21:10-11), but those who minister the Word for edification, exhortation, and comfort (1 Cor. 14:3).

The sign or evidential gifts mentioned above have ceased because the purpose for which they were given has been fulfilled. This was in two ways: Firstly, those gifts were used to bear “witness” to the Jewish nation that the God was able and willing to bring in the kingdom in all of its power and glory (as presented in the Old Testament Prophets), if they would receive the Lord Jesus as their rightful Messiah. God confirmed this grace toward them in the ministry of the apostles (Acts 2:43). Through them the nation tasted “the powers of the world to come” (Heb. 6:4-5) and saw “signs and wonders” and “divers miracles” with “distributions of the Holy Spirit” (Heb. 2:3-4), and they also had men speak to them with “tongues” (Acts 2:1-13; 1 Cor. 14:21-22). But when—apart from a remnant that believed (Rom. 11:5)—the Jews formally rejected this testimony (Acts 7:54-60), God set the nation aside in A.D. 70 with the destruction of Jerusalem and the temple, with a large portion of the people being killed (Matt. 21:33-44; 22:7; 24:2). Hence, the use of these sign gifts was no longer required (1 Cor. 13:8). History bears witness to the fact that after the first century, these miraculous gifts were no longer in use.

Secondly, God used the sign gifts to bear witness to the Gentiles that He had made a new departure in His dispensational ways in sending the Holy Spirit at Pentecost to form the Church (Mark 16:15-20; Rom. 15:18-19). The Gentiles were given opportunity to be a part of it, if they received the Lord Jesus. After the Church was established in those early days the sign gifts that were exercised in association with the preaching of the gospel, no longer continued. Again, Church history bears witness to this fact.

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The sphere in which the gifts operate in the house of God is one of three distinct spheres of privilege and responsibility—priesthood, gift, and office. Christendom has misunderstood the distinctions that mark these three spheres of spiritual activity and has merged them into one, and out of it has come the invention of a clergyman (a so-called Minister or Pastor), which does not have the support of Scripture. It is, therefore, important to note the difference between them. One difference is that priesthood has to do with what goes from man to God, since it pertains to praise and prayer; whereas gift has to do with spiritual things being ministered from God to man. (See The Priesthood of Believers and Office).

When the sphere of gift in the house of God is in discussion, it is usually referring to those gifts which pertain to the public ministry of the Word—preaching, teaching, exhorting, etc. However, the exercise of one’s spiritual gift is something that is not confined to assembly meetings; the gifts are to operate whenever and wherever a person is led by the Spirit to do so.

An important thing to see in connection with the subject of gift is that Scripture does not teach that a person needs to be trained in a seminary and ordained before he can use his spiritual gift. Nor does Scripture teach that these gifts must be carried out under the auspices of the assembly, or under the direction of a para-church organization—i.e. a missionary board. Each gift is given by the Lord and is to be used under His direction. The possession of a spiritual gift is God’s warrant to use it. The Apostle Peter indicates this, stating, “As every man hath received a gift, even so minister the same one to another” (1 Peter 4:10). He also said, “If any man speak, let him speak as the oracles of God; if any man minister, let him do it of the ability which God giveth.” Note: Peter does not say that after receiving a gift to minister the Word that one needs to go to school before he can use it. The simple order in Scripture is: “When ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation” (1 Cor. 14:26). This is how the Church was taught and edified in its early days and it is the model for Christian ministry today.

J. N. Darby said, “If Christ has thought proper to give me a gift, I am to trade with my talent as His servant, and the assembly has nothing to do with it: I am not their servant at all....I refuse peremptorily to be its servant. If I do or say anything as an individual, calling for discipline, that is another matter; but in trading with my talent, I act neither in, nor for, an assembly. When I go to teach, I go individually to exercise my gift....The Lordship of Christ is denied by those who hold these ideas; they want to make the assembly, or themselves, lords. If I am Christ's servant, let me serve Him in the liberty of the Spirit. They want to make the servants of Christ the servants of the assembly, and deny individual service as responsible to Christ....I am free to act without consulting them in my service to Christ: they are not the masters of the Lord’s servants” (Letters, vol. 2, p. 92).

A person’s gift needs to be developed, and this takes time and use. The more a person matures in divine things, the more effective he will become in ministry (Acts 18:24-28; Mark 4:20). The Biblical way for a person to be taught in divine things is through attending Bible reading meetings (1 Tim. 4:13) and other such meetings where the Word of God is taught under the direction of the Holy Spirit (Acts 20:7; 1 Cor. 14:29-31). There is also written ministry (2 Tim. 4:13), or recorded ministry, given by knowledgeable and gifted persons.

It is also important to understand that these “spiritual” gifts are not natural gifts (1 Cor. 12:1; 14:1, 12). Natural gifts have been given to men by God from birth, which men develop through practise. These would be things such as: musical abilities, artistic abilities, athletic abilities, intellectual powers, etc. In Matthew 25:14-30, the Lord made a distinction between spiritual gifts (using the figure of “talents” – a unit of money) and natural abilities and skills (which He called “ability”), showing that these are two different things. The wisdom of God is seen in the parable in that the man gave talents to his servants “according to” their differing abilities. This teaches us that the Lord gives spiritual gifts to the members of His body that correspond with what has been formed in their personalities naturally. For instance, an evangelist would likely have a natural ability of being able to talk to people, since this kind of service is all about reaching out to people with the gospel. It is not likely that the Lord would give that gift to a person who is reticent and lacks communicative skills. Likewise, the gift of teaching requires a certain degree of natural ability in the way of intellectual powers. The gift of teaching, therefore, would likely be given to someone who has an orderly mind.

Christians, generally, are confused about this. They think that a person’s natural ability is their gift in the body of Christ. From this comes the belief that Christians should pursue worldly careers in life—such as: professional sports, professional music, and other kinds of worldly entertainment, because they have a natural ability in that direction. J. N. Darby said, “It is wholly a false principle that natural gifts are a reason for using them. I may have amazing strength or speed in running; I knock a man down with one, and win a prize cup with another. Music may be a more refined thing, but the principle is the same. This point I believe to be now of utmost importance. Christians have lost their moral influence by bringing in nature and the world as harmless. All things are lawful to me, but as I said, you cannot mix flesh and Spirit” (Letters, vol. 3, p. 476). Nor do we see the Church in Scripture having meetings for these talented persons to display their natural abilities. Spiritual gifts are not for Christian entertainment, but for the building up of the saints in spiritual things.

It is also important to see that all such gifts do not reside in one person. Scripture says, “For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another ... ” (1 Cor. 12:8-10). A man may have more than one gift, but it is clear from this passage that he will not possess all the gifts. Therefore, the assembly will need participation from all who have a gift for ministering the Word, if it is going to get the benefit of the gifts in its midst. Unfortunately, the clergy/laity system in place almost everywhere in Christendom pre-empts the free exercise of the gifts in those assemblies.

Glory

This is can be described as: “excellence in display” or “manifested excellence.” It is used in Scripture in connection with God the Father (Rom. 6:4; Phil. 2:11) and God the Son (John 11:4; 13:31-32); it is also used to describe the final state of the saints.

In connection with the Persons in the Godhead, glory has to do with divine attributes being brought into display. All such perfection and excellence is found in the Person of our Lord Jesus Christ. Scripture notes at least seven great glories that belong to Him. They fall into two categories:

His intrinsic glories—These are essential qualities inherent in His Person, being the perfect One that He is. They were not given to Him, nor did He acquire them—they were always His because of who He is. Some of these glories were veiled when He became a Man, and some could not be veiled.

His acquired glories—These are glories that the Lord secured for God through His power and grace. Some of these glories are shared with His redeemed people, and some cannot be shared.

1) Divine Glory

Hebrews 1:2-3 says, “His Son, whom He hath appointed heir of all things, by whom also He made the worlds; who being the brightness of His glory, and the express image of His Person.” This “glory” is His essential intrinsic glory in deity. The Lord did not acquire it, for it always belonged to Him, because He was “with God” and “was God” (John 1:1; 1 Tim. 6:14-16). The attributes of deity that reside in Him are: eternality, infinity, omniscience, omnipotence, omnipresence, immutability, impeccability, sovereignty, self-sufficiency, and righteousness. This glory will never be shared with men; it belongs exclusively to the Godhead alone. (See Deity.)

2) Sonship Glory

John 1:14 says, “And the Word became flesh, and dwelt among us, (and we have contemplated His glory, a glory as of an only-begotten with a father), full of grace and truth.” This is an intrinsic glory that Christ has as being the only-begotten Son of God. It, also, is not an acquired glory; He always had it, being God's eternal Son (Isa. 9:6; Heb. 1:5; 1 John 4:14).

John 1:14 tells us that the Lord brought this eternal Sonship glory with Him into Manhood, and those who had faith beheld it. In a parenthesis, John qualifies the character of glory that the Lord had as the Son of God by pointing to the glory that an only-begotten child has with his father, having his father’s full and undivided attention and affection. Thus, "only-begotten with a father" is not capitalized in the text because it is referring to the human relationship of a father with his son; the Spirit of God is using it to illustrate the affection that the Father has for the Son.

When the term “Only-begotten” is applied to the Lord Jesus, it refers to His uncreated relationship with God the Father. It denotes the Father’s delight in Him. Similarly, when the Lord Jesus came among men, they saw Him living in the full enjoyment of His Father’s love. He was the Object of His Father’s undivided attention and delight (Matt. 3:17), for He ever dwelt “in the bosom of the Father” (John 1:18; Prov. 8:30) as “the Son of His love” (Col. 1:13). Joseph’s “coat of many colours” is a type of this glory. It distinguished him as being the son of his father’s special love (Gen. 37:3-4). He is a type of Christ.

Upon His return to His Father on high, the Lord requested that He might have this Sonship glory—which He had with the Father "before the world was"—as a glorified Man (John 17:5). This was not a request to be re-invested with this glory because He never surrendered it. His request was to have it now as a glorified Man. This was granted in His ascension, when He was "received up in glory" (1 Tim. 3:16). This Sonship glory of Christ will not be shared with the redeemed, but the place He has as Son before the Father is shared with us! (Eph. 1:5; Gal. 4:5-6)

3) Creatorial Glory

The Bible says, “The heavens declare the glory of God; and the firmament showeth His handywork” (Psa. 19:1). This verse indicates that all three Persons of the Godhead were involved in the creation, for “God” (Elohim) is plural in the Hebrew (Gen. 1:1). See also Ecclesiastes 12:1 (“Creator” is plural). The Father was the Source (Heb. 3:4; Acts 14:15), the Spirit was the Power (Gen. 1:2; Job 26:13), but the Son was the Agent by which the work was done (John 1:3, 10; Col. 1:16; Heb. 1:2; Rev. 4:11).

The Lord’s glory as the Creator is not an intrinsic glory that He always had; there was a point in eternity past when He didn’t have this glory. It was acquired when “He made the worlds” (Heb. 1:2; John 1:3, 10). This glory is anything but veiled; it is displayed daily before all (Psa. 19:2-4).

4) Moral Glory

Being Who the Lord was, when He became a Man and lived in this world, His life was perfect. There was a moral glory connected with all that He said and did that simply could not be hidden or veiled. At the end of His earthly pathway, He looked up to God His Father and said, “I have glorified Thee on the earth” (John 17:4). Of all the men that have ever lived on earth, He is the only One who could truly say that to God.

His life was characterized by obedience and submission to His Father’s will (John 4:34; 8:29). As a perfectly dependent Man, He lived by each word that proceeded out of the mouth of God (Matt. 4:4). In the four Gospels, we trace a life of total abstinence of self, as Scripture attests, “Christ pleased not Himself” (Rom. 15:3). He was filled with grace and “went about doing good, healing all that were oppressed of the devil” (Acts 10:38). He laboured for the good of others and freely drew upon God’s power to supply all their real needs, but personally suffered want, hunger, and thirst, without ever working a miracle for Himself. His activities were chiefly in the lowest walks of life. He was always accessible; He never turned away one person who came to Him (John 6:37). He had time for children (Matt. 19:13-15), and the fatherless, and the widows found mercy in Him (Luke 7:11-17).

When He spoke, people wondered “at the gracious words that proceeded out of His mouth” (Luke 4:22). There was no guile in His speech (1 Peter 2:22). People said, “Never man spake like this Man” (John 7:46). His practical wisdom gave evidence to the fact that He lived in the presence of the Lord God Who gave Him “the tongue of the learned” that He would “know how to speak a word in season to him that is weary” (Isa. 50:4). He talked to the woman at the well with marvelous tact, and won her away from a life of sin without performing a single miracle (John 4). Being confronted with those who opposed Him, He never argued or said one word in a wrong tone of voice. When personal insults were hurled at Him, He never defended Himself; it was only when evil men launched their derogatory attacks on the glory of God that He answered them with marvelous wisdom (John 8:48-49). Throughout His life and ministry he perfectly illustrated His own teaching—“Do good, and lend, hoping for nothing again” (Luke 6:35). There is not one instance where He claimed either the person or the service of those whom He restored and delivered. When He loved, healed, and saved, He looked for nothing in return.

However, His holiness made Him an utter stranger in this polluted world. He often spent nights under the open skies without a place to lay His head, yet never complained about being left alone and rejected (John 7:53–8:1; Luke 9:58). He was so lowly and unassuming that He wasn’t conspicuous among His disciples as their Master. At His arrest in the garden, they could not identify Him as the Leader of the little band that followed Him, and had to ask which one of them was He. Since He had been teaching daily in the temple, they should have been able to identify Him (John 18:4-8). When He was abused and reviled by the chief priests and elders, and later by the Roman authorities, “He suffered, and threatened not, but committed Himself to Him that judgeth righteously” (1 Peter 2:23). When He was suffering and dying on the cross, when all others would be thinking of themselves, He still had time for the thief who was on the verge of death and damnation. He found time to pour in the oil and wine from the resources of God when He saw true repentance there (Luke 23:40-43).

This moral glory is presently being shared with the redeemed, for they have been given the very life of Christ, and therefore, have the capacity to manifest these moral features. It is being formed in them now by the Spirit in the measure in which they are occupied with Him (2 Cor. 3:18). This work of moral conformity will be completed when the Lord comes (the Rapture), at which time He will glorify His heavenly people, ridding them of their fallen natures. They will be completely like Christ then—morally (1 John 3:2). In the Eternal State, heaven and earth will be filled with a new race of men who are morally perfect like Christ.

5) Redemption Glory

This is a glory that Christ won by going into death and accomplishing redemption. Having glorified God over the question of sin on the cross, God “raised Him up from the dead and gave Him glory” (1 Peter 1:21). He is now at God’s right hand “crowned with glory and honour” (Heb. 2:9). This is an acquired glory. It is something that the Lord did not have prior to accomplishing His finished work on the cross. He gained or acquired it through being obedient unto death, and thus, He has brought a glory to God that the Godhead did not have before. The marvel of it is that He shares it with His redeemed! “The glory which Thou gavest Me I have given them” (John 17:22; 2 Thess. 2:14). In the coming millennial day it will be displayed before all, so that “the world may know” the great love that Christ has for the Church (John 17:23; Eph. 5:25).

6) Glory Of Preeminence

When the Lord Jesus rose from the dead, He became the Head of a new race of men—the new creation (Rev. 3:14). In doing so, He acquired another glory that He did not have theretofore. In the new creation, He is “the Firstborn among many brethren” (Rom. 8:29). “Firstborn,” in this sense, does not refer to being first in birth order, but first in rank and position. (Compare Genesis 48:14 with Jeremiah 31:9, and 1 Chronicles 2:13-15 with Psalm 89:27.) Being the “Firstborn,” He will always have the first place in the new creation. It belongs to Him by right, and thus, there is a special glory connected with that place which He alone has. This special glory distinguishes the Lord from all other men in the new race so that “in all things He might have the preeminence” (Col. 1:18). He has “a Name which is above every name” (Phil. 2:9; Eph. 1:21). The Lord prayed that we would behold this glory, saying, “I will that they also Whom Thou hast given Me, be with Me where I am; that they may behold My glory which Thou hast given Me” (John 17:24). This glory is not shared.

7) Kingdom Glory

The Old Testament Scriptures are filled with descriptions of Christ’s official kingdom glory. Every godly Israelite looked for the day when their Messiah and King would reign over the whole earth (Zech. 14:9). When the kingdom is established in power in the world to come (the Millennium), “all the earth shall be filled with the glory of the Lord” (Num. 14:21; Hab. 2:14; Ezek. 39:21; 43:2). “I will gather all nations and tongues; and they shall come and see My glory... that have not heard of My fame, neither have seen My glory; and they shall declare My glory among the Gentiles” (Isa. 66:18-19). This glory is something that He has yet to acquire, and will do so through His warrior judgments at His Appearing.

When the Lord Jesus walked among men, God gave three of the apostles a glimpse of this future kingdom glory on the mount of transfiguration (Matt. 17:1-9; 2 Peter 1:16-18). "When they were awake, they saw His glory" (Luke 9:32). This kingdom glory of the Lord will be shared with the Church for He will associate it with Himself in the administration of the world to come. Under the figure of a “city” descending out of heaven—“having the glory of God”—the Church as the bride of Christ will reflect Christ’s kingdom glory before the world (Rev. 21:9–22:5; Rom. 8:18).

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In connection with the final state of the saints, “glory” refers to the excellence that will be manifested in their glorified condition—in spirit, in soul, and in body. Christ was glorified in this way when He rose from the dead and ascended to the right hand of God (Acts 3:13; 1 Peter 1:21; 1 Tim. 3:16), but Christians and Old Testament saints await this glorification, which will not occur until Christ comes—the Rapture (Rom. 8:17-18; 1 Cor. 15:43, 51-56; 2 Cor. 5:1-4; Phil. 3:21; 1 Thess. 4:15-18; Heb. 11:40; 1 John 3:2). Eventually, all who will populate the “new heavens and a new earth” will also be glorified (2 Peter 3:13; Rev. 21:1).

In the minds of many Christians “glory” is synonymous with heaven. They speak of it as if it were a place in heaven where God dwells, to which a believer goes after he dies. Many hymns reflect this mistaken idea—such as: “Come join this holy band and on to glory go” (E. G. #29). Or, “None can to glory go, or dwell with God above...” (E. G. #307). However, in Scripture "glory" is a condition, not a place. The KJV doesn't help the matter, stating that Christ was "received up into glory" at His ascension (1 Tim. 3:16). But this is a mistranslation; the verse should say that He was received up "in glory," which means that He ascended to heaven in a glorified condition.

Using the phrases, "in glory" and “in the glory” the way Christians commonly do, confuses the present state of departed saints with their future state of glorification. Departed believers are in heaven with the Lord now, but they are not there in glory yet (a glorified state). Their bodies still lie in the grave, awaiting resurrection. J. N. Darby said, "The intermediate state, then, is not glory (for that we must wait for the body. It is raised in glory; He shall change our bodies, and fashion them like His glorious body)" (Collected Writings, vol. 31, p. 185). Thus, it would be incorrect to say that departed saints are "in glory." There is only one Man who is glorified now—Christ Himself (Acts 3:13; Phil. 2:9-11; 1 Tim. 3:16; 1 Peter 1:21).

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Shekinah “glory” refers to the visible presence of Jehovah dwelling over the camp of Israel in the wilderness (Ex. 13:21-22) and over the temple in the land of Canaan (2 Chron. 5:13-14). Shekinah is a Hebrew word, not found in Scripture, meaning “residence” or “presence” (Rom. 9:4). On account of Israel’s failure, the glory cloud was removed from them, signifying that God could no longer identify Himself publicly with His erring people. The glory cloud was removed slowly, showing the Lord’s reluctance to withdraw from His people. The Lord desired to dwell with them, but they were in such a state that it could not be possible any longer. The glory cloud was removed from them in seven stages:

• It was over “the cherub” in the sanctuary (Ezek. 8:4; 9:3a).

• It removed “to the threshold of the house” (Ezek. 9:3b).

• It removed to “over the threshold of the house” (Ezek. 10:4).

• It removed “off the threshold of the house” (Ezek. 10:18).

• It removed to “the midst of the city” (Ezek. 11:23a).

• It removed to “the mountain which is on the east side of the city” (Ezek. 11:23b).

• It removed to “the plain [valley]” in Babylon “by the river Chebar” (Ezek. 3:23).

Gospel, The

The word “gospel” means ”glad tidings” or “good news,” and it is used in Scripture to indicate that God has good news for man. This fact shows that God is interested in the blessing of man.

Scripture records that there have been different gospel messages that were preached to men at different times in history, promising different forms of blessing from God. To meld these gospel calls into one message is a mistake and does not take into account the dispensational ways of God.

God’s good news was first announced to Adam and Eve in the garden of Eden. It promised the eventual crushing of Satan under the judgment of God (Gen. 3:15; Rom. 16:20; Rev. 20:10), but it was not specifically called the gospel. Good news was announced to Noah by which he was moved to build an ark to the saving of his house (Heb. 11:7), though again, this was not called the gospel.

“The gospel” was preached to Abraham, promising the blessing of being reckoned righteous by God (Gal. 3:8).

“The gospel” was preached to the nation of Israel promising them deliverance from bondage in Egypt and a material inheritance in the land of Canaan (Ex. 3:7-8; Num. 13:26; Heb. 4:2-3).

“The gospel of the kingdom” was preached to the nation of Israel by John the Baptist (Matt. 3), the Lord Jesus Christ (Matt. 4), and the apostles (Matt. 10). It promised that if they accepted Christ as their Messiah, He would establish the kingdom in the literal way in which the Old Testament prophets portrayed it. But the Jews rejected the Lord Jesus Christ (Isa. 49:4; 50:5-7; 53:1-4; Micah 5:2), and consequently, this gospel offer of the kingdom was postponed (Micah 5:3; Matt. 12:14-21; Rom. 11:7-11). It will be preached again in a future day (in the 70th week of Daniel 9:27) by the faithful Jewish remnant (Psa. 95-96; Matt. 24:14). Many in that day will be blessed through it—including Gentiles (Isa. 55-56; Rev. 9:7). They will participate in the earthly blessings of the kingdom which this gospel promises.

The gospel preached in these Christian times has at least seven titles, conveying various aspects of the message of God’s good news to the world today. This gospel announces that God in grace has come down to man in the Person of Christ, and through His atoning sufferings, death, and shed blood has secured salvation for sinners who believe. More than this, it announces that God has raised Christ from the dead and has seated Him at His right hand on high, and the believer now has a place of acceptance in Him, in whom are all his blessings. The person who believes this great message is sealed with the Holy Spirit (Eph. 1:13) and made part of the Church of God, the body and bride of Christ (Eph. 1:22-23). Thus, this gospel is a heavenly call of believers to a heavenly destiny with Christ (1 Cor. 15:48-49; 2 Cor. 5:1; Eph. 1:3; 2:6; 6:12; Phil. 3:20; Col. 1:5; 3:1-2; Heb. 3:1; 8:1-2; 9:11; 10:19-21; 11:16; 12:22; 13:14; 1 Peter 1:4). All who believe this gospel will live and reign with Christ in the heavens over the millennial earth (Rev. 21:9–22:5).

• When it is termed “the Gospel of the Grace of God” (Acts 20:24), it is referring to Christ’s coming down from heaven in grace to die for sinners.

• When it is called “the Gospel of the Glory of God” (1 Tim. 1:11), it is emphasizing Christ’s ascension on high in glory and the believer’s acceptance in Him there before God. (Paul called this aspect “my Gospel” – Romans 2:16; 16:25; 2 Timothy 2:8.)

• When it is called “the Gospel of God” (Rom. 1:1), it is pointing to the source of the good news—God Himself who drew salvation’s plan.

• When it is called “the Gospel of His Son” (Rom. 1:9), it is referring to the love of God that would cause Him to give the dearest Object of His heart to save sinners.

• When it is called “the Gospel of Christ” (Phil. 1:27), it is referring the great subject of the Gospel—Christ and His glory.

• When it is called “the Gospel of Peace” (Eph. 6:15), it is referring to the practical peace that our feet preach (i.e. our lives) as we walk through this troubled world.

• When it is called “the Gospel of our Lord Jesus Christ” (2 Thess. 1:8), it is not only emphasizing the salvation of our souls, but also the salvation of our lives by making Christ the Lord in our lives practically.

This distinctly Christian gospel must not be confused with the gospel of the kingdom. As mentioned, the destiny of those who believe the gospel of the grace and glory of God is to live and reign with Christ in heaven in His millennial kingdom. Whereas, the destiny of those who believe the gospel of the kingdom is to live on earth in Christ’s millennial kingdom (Rev. 7). These are two different spheres of blessing—heavenly and earthly. These distinctively different messages are not going out to the world at the same time; it would be confusion if they did.

“The everlasting gospel” (Rev. 14:6-7) is the good news that the creation itself preaches throughout the ages. It bears witness of the glory of God (Psa. 19:1), the wisdom and intelligence of God (Psa. 147:4-5), power of God (Rom. 1:19-20), and the goodness of God (Acts 14:17). If people never come in contact with the gospel of God’s grace, which tells us of the finished work of Christ, they can still be reached and blessed of God by believing this witness in creation. The proof of their faith in the Creator God will be seen in them fearing God and working righteousness. As a result, they will be “accepted” with Christ (Acts 10:35). If they die in their simple faith, they would go to heaven, but they will not be part of the Church of God, because such requires the sealing of the Spirit, which only occurs upon believing in Christ’s finished work (Eph. 1:13).

Government of God, The

This term is not found in Scripture, but the truth that it conveys certainly is. It is used by Bible teachers to denote the providential dealings of God with men, either positively or negatively, as a consequence of the way in which they live their lives. It works in the lives of those who are saved as well as those who are lost. Galatians 6:7-8 gives the general principle on which God’s government works. It says, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” This shows us that there are consequences to our actions, both for good and for bad—though we may not feel the results immediately.

As mentioned, there are two sides to the government of God—what is positive and what is negative—as far as what we experience in our lives. These could be called:

• Governmental judgment.

• Governmental blessing.

Since “all power” has been given to the Lord to exercise “in heaven and on earth” (Matt. 28:18), He can cause good things, as well as allow bad things, to occur in the lives of men according to their works. He can “hedge up” the way of the transgressor with governmental judgments in the way of troubles, problems, sorrows, sicknesses, etc., with a view to arresting his wayward course and producing repentance (Hos. 2:6-7). The Apostle Peter warned that if we are careless and walk in unholiness, we will “invoke” (or “call”) God “the Father” into action in our lives in a judgmental sense. He will, “without respect of persons, judge according to every man’s work” (1 Peter 1:16-17). See also 1 Corinthians 11:29-32; 1 Peter 3:12b; James 5:20b; 1 John 5:16b. God can also use His power to order happy and blessed circumstances in the lives of men who do right, and thus, they “inherit blessing” in their lives (practically) and “see good days” (1 Peter 3:10-12a; Eph. 6:1-3). The Proverbs emphasize the ways of God in government with men, either for good or for bad—depending on a person’s actions. It is an underlying theme that runs throughout that book.

It is interesting to note that the extent of God’s governmental dealings with men in judgment pertains only to their time in this world; it does not affect their eternal destiny. However, God’s governmental actions of blessing in connection with believers can be enjoyed now in this life, and in many cases it will also be carried on into eternity (Gal. 6:8). Such is the goodness of God. Moreover, if we bring upon ourselves the governmental judgment of God, there is such a thing as God’s governmental forgiveness (Matt. 18:26-27; Luke 7:48; John 5:14; James 5:15; Psa. 103:10-11). This has to do with God’s lifting the governmental judgment, in whatever way we have been made to feel it, because there has been repentance with us. Then again, the Lord may choose to leave us to continue under the effects of His governmental judgment, even when there has been real repentance, because He knows the tendencies of our hearts, and thus it keeps us in dependence and ultimately from going off track again. Communion will be restored, but the effects of our actions may continue to be felt (2 Sam. 12:10). Whatever may be the case, God makes no mistakes in what He does with us, for His ways are perfect (Psa. 18:30). (See Forgiveness, Governmental.)

Many Christians have an imbalanced view of the subject of the government of God. They see it purely from its judgmental side, but this is imbalanced. In referring to someone who has rebelled against God, they might say, “So and so is under the government of God”—not realizing that God’s government has to do with His good hand of blessing in a person’s life too. The truth is, all Christians are under the government of God—and we should be thankful that we are!

The men of the world would call the government of God “karma” (a term from “eastern” religion), but they are not the same. Karma views God’s ways with men from a perspective that is filled with superstition. It does not take God’s governmental forgiveness into consideration. He may not always work negatively with those who do wrong, when He sees repentance with them.

Grace

This refers to God’s unmerited favour toward men. It is getting something good from God that we have not merited. The greatest of these free gifts of God’s grace is the salvation of our souls (Rom. 11:5-6; Eph.1:7; 2:8; 1 Peter 1:9). The practical effect of the working of God’s grace in the human heart makes the recipient a spontaneous and thankful worshipper (Ruth 2:10; John 9:35-38). It also produces a desire in souls to please the Lord by “denying ungodliness and worldly lusts,” and living “soberly, righteously, and godly in this world” (Titus 2:11-12). It also produces energy to serve Him (1 Sam. 25:41; 1 Cor. 15:10).

God’s grace is also towards His people providing various kinds of practical help in the circumstances of life, and this enables them to go on in adverse situations for Him (2 Cor. 12:9-10; Heb. 12:28; James 4:6; 1 Peter 5:10). (See Mercy.)

Hades

“Sheol” and “Hades” refer to the same thing; Sheol is Old Testament Hebrew and Hades is New Testament Greek. (See the J. N. Darby Translation footnote on Psalm 6:5.) Sheol/Hades is the world of unseen disembodied souls and spirits into which deceased believers and unbelievers pass, without specifying what condition they are in. (See the J. N. Darby Translation footnote on Matthew 11:23.) The gospel has brought to light “life and immortality” (2 Tim. 1:10), and as a result, we now know that there are two opposing conditions in Sheol/Hades: "torments" for the lost (Luke 16:24-25) and bliss ("paradise" –“the garden of delights”) for believers (Luke 23:43).

What can be confusing is that Hades is erroneously translated as "hell" eleven times in the KJV (Matt. 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; 1 Cor. 15:55 – margin; Rev. 1:18; 6:8; 20:13, 14). Each one of these references should be translated "Hades." Consulting a critical translation, such as the J. N. Darby Translation, clears this up immediately.

A query was submitted to the editor of Help and Food magazine concerning Hades: "Ques. What is Hades? Ans. Unquestionably it is the whole unseen world, including both saved and lost. See Luke 16:23; Revelation 20:13-14, for the lost, and Acts 2:27, 31 for our blessed Lord. Hades answers to Sheol in the Old Testament" (Help and Food, vol. 14, p. 140). We would add to these references 1 Corinthians 15:55, which indicates that believers who have died are in Hades. The KJV renders it “grave” in this verse, but the word in the Greek is “Hades” and should be translated as such (J. Green’s Interlinear; Wigram’s Englishman’s Greek Concordance; Strong’s Concordance, etc.).

Sheol/Hades is a temporary state. All in this intermediate or separate state, into which death brings a person, will be resurrected—both believers and unbelievers—but at different times. (See Resurrection.) All who have died in faith are "unclothed" in Hades (2 Cor. 5:4). Their souls and spirits are "with Christ" (Phil. 1:23) in “paradise” (Luke 23:43). This is in heaven because Scripture says that that is where Christ is (Luke 24:51; Acts 1:9-10; 3:21; 7:55; Phil. 3:20; Heb. 4:14). Paul confirms this, stating that when he was disembodied, he was in “paradise” in “the third heaven” (2 Cor. 12:2-4). The Lord also taught that the disembodied souls and spirits of children who have died under the age of responsibility go straight to "heaven" (Matthew 18:10 – "their angels" is a reference to their disembodied spirits; see Acts 12:15). The bodies of these disembodied persons, however, currently lay in the grave.

The souls and spirits of all who have died without faith are also in Hades, but they are in “torments” (Luke 16:23). They will remain in that state until the end of time, at which time they will be resurrected and judged for their sins at the “great white throne” (Isa. 24:22; Rev. 20:11-15). They will then be cast into “the lake of fire,” which is Hell. Hence, contrary to what is commonly thought, those who have died in their sins are not in Hell yet, and when they are put there, they will not be dead. They will be raised to life again and cast there alive! (Rev. 20:5; 13)

Headships of Christ, The

This refers to the direction, the control, and the supply of Christ in various spheres over which He is Head. W. Scott said that there are at least four such headships of Christ (The Young Christian, vol. 5, p. 1; The Book of Revelation, p. 111). The following references state them in the order in which Christ took them on:

1) Headship Of Creation—(Col. 1:15-17; 1 Cor. 11:3).

The Lord took this Headship at His incarnation—when He became a Man (Luke 1:35; Phil. 2:7-8). Being who He was, in stepping into His own creation, He couldn’t take any other place in it than that of “Firstborn of all creation” (Col. 1:15). Being the Son, He must of necessity have preeminence in position and dignity, of which “Firstborn” indicates. The vast creation was not only created by Him (John 1:3, 10; Col. 1:16; Heb. 1:2; Rev. 4:11), but He also sustains it by His power. Men speak of the creation being ordered by the laws of nature, but Scripture says that it “subsists” by the power of the Son of God (Col. 1:17).

Not only is Christ the Head of the inanimate objects in the creation, but Christ is also “the Head of every man” in the creation (1 Cor. 11:3). This refers to all men—saved and lost. W. Scott said, “Christ is the Head of every man. It is not a question of a man being saved or not. It is not that Christ is the Head of every Christian man merely” (The Young Christian, vol. 5, p. 41). In creation, God has established an order in connection with the roles of men and women, and it is to be observed in ordinary life and in the assembly. In this connection, the Apostle Paul says, “The man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man” (1 Cor. 11:8-9).

2) Headship Of The New Creation Race—(Rom. 5:12-21; 1 Cor. 15:22, 45-49; 2 Cor. 5:17; Rev. 3:14).

The Lord became Head of the new creation race of men when He rose from the dead (Col. 1:18b).

God has purposed that “the world to come” (the Millennium) would be under the rule of man. Psalm 8 indicates this. It is something that was never said of angels. God made angels to serve, but not to rule (Heb. 1:13-14; 2:5). The only creature that He ever made to rule was man. However, the fall of man has rendered him quite incapable of ruling for God in any proper sense (Eccl. 7:29). In his fallen state, he is no longer fit for this purpose. God cannot use man in his present state to rule the world to come; he would only make a mess out of it, as he has done in this world since his fall. Thus, the entrance of sin has seemingly frustrated God’s purpose for man. However, God has met this dilemma in Christ’s coming and taking up manhood for the glory of God. He became a Man and assumed the liabilities that man had incurred by going into death and making expiation for sin (Heb. 2:9). In rising from the dead, Christ became the Head of a new race of men (Col. 1:18; Rev. 3:14), which is well able to rule the world to come as God has purposed (1 Cor. 6:2).

Colossians 1:18b states that the Lord Jesus Christ is "the beginning, the firstborn from among the dead." When Christ rose from the dead, He became the "beginning" and thus the Head of this new creation race (2 Cor. 5:17; Gal. 6:15; Eph. 2:10; Rev. 3:14). Hebrews 2:10 refers to this, stating that if God was going to bring "many sons" (the new race) to "glory" (glorification), the "the Captain [Author] of their salvation" (the Lord Jesus Christ) would first have to be made "perfect." This refers to Christ's resurrection and glorification (Luke 13:32; Heb. 5:9). This shows that there had to be a glorified Head in heaven first before there could be a race under Him which He would bring to glorification. Thus, the Son of God became the Son of Man that He might make believing sons of men to be sons of God. In resurrection, the Lord signified His authority as Head of the new race by breathing on the disciples (John 20:22), which is what He did with the first race (Gen. 2:7). (See New Creation.)

3) Headship Of The Body—(Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19).

The Lord became the Head of the body by ascending to heaven and sending the Holy Spirit to baptize the believers into one body (1 Cor. 12:12-13). As a person’s head is the seat of his intelligence, giving directions to his body, so Christ as Head of His (mystical) body is the controlling and guiding authority of the Church. Thus, we are to look to Him for everything in connection with the assembly. The Colossian believers were getting distracted and were looking to others things in the spirit world, and Paul told them that they were “not holding the Head” practically, which is a collective responsibility of the body.

Ephesians 5:23 states that “Christ is the Head of the Church,” but Ephesians 1:22-23 says that He is also “the Head over all things to the Church, which is His body.” These things are slightly different. Being Head “over all things to” the Church refers to the fact that He controls everything that touches the Church, for He is the controller of all circumstances. Therefore, nothing touches the members of His body that He doesn’t know and care about (Acts 9:4).

Christ’s Headship of the body is frequently confounded with His Headship of the new creation race. Our connection with Christ as Head of the new creation is said to be “in” Him; it is individual (2 Cor. 5:17 – “if any one be in Christ...”). Whereas our connection with Christ as the Head of the body is “to” Him, which is union—a collective thing (Eph. 4:15). Hence, Scripture does not speak of the Church as being “in Christ,” but as individual brethren in the new creation race we are. Both are true of believers, but they are different lines of truth in connection with our relationship with the Lord. W. Scott said, “When membership in the body is predicated of any, it is not said they are ‘in Christ.’ We [as members] are not in the Head. The union of the various parts and members of the human body is not in the head; united to the head they are, but not in it. ‘In Christ’ conveys a different order and character of truth from union to Him. United to Him is the body; in Him is the [new creation] race. Both, of course, are true of believers” (The Young Christian, vol. 5, p. 14). The epistles to the Ephesians and Colossians are the only epistles which mention Christ’s Headship of the body.

4) Headship Of Principalities & Powers—(Col. 2:10).

Having ascended to heaven, Scripture states that Christ is “the Head of all principality and power.” These are angelic beings. He created them before the foundation of the world (Psa. 104:4; Heb. 1:7), and thus, being their Creator, He is infinitely superior to them in intelligence, power, dignity, etc. In fact, they worship Him (Heb. 1:6). They have been accountable to Him since they were created (Job 1:6-7). But what the Apostle Paul tells us in Colossians 2:10 is that they are now accountable to Him as a Man—a glorified Man! Christians down through the centuries have been fascinated with angels, but Paul shows in this passage that since Christ is Head over all these angelic beings, it would be ridiculous for us to be occupied with them when we have the Creator of them Himself to be occupied with! God has set Him before us as the one Object for our hearts, and He has granted us the high privilege of having intelligent communion with Him! What need would we have then of “intruding into those things” concerning angels which we have “not seen?” (Col. 2:18)

Heaven

Scripture speaks of “the third heaven” as being the abode of God Himself (2 Cor. 12:2). Since there could not be anything higher than this, we conclude that there are three heavens:

• The created heavens—(Gen. 1:1, 8; Psa. 19:1, etc.). This is the physical heavens where the stars shine (Gen. 22:17) and where the birds fly (Jer. 4:25). (Some see the airy atmosphere and outer space as being two different heavens, but Scripture does not distinguish them – Gen. 1:14-17, 20.)

• The realm of spiritual activity (Eph. 1:3, 20; 2:6; 3:10; 6:12 – “the heavenlies”). Christians are seated in Christ in this sphere with their spiritual blessings (Eph. 1:3; 2:6). Satan also moves in this sphere and works to hinder the believer’s enjoyment of his blessings (Eph. 2:2), and thus there is a spiritual conflict there (Eph. 6:11-12).

• The abode or dwelling place of God—“the heaven of heavens” (Deut. 1:39; Josh. 2:11; 2 Chron. 2:6; Psa. 11:4, etc.). It is where Christ is (Luke 24:51), and where the souls and spirits of the redeemed are with Christ (Luke 23:43; 2 Cor. 5:6-8; Phil. 1:23). It is referred to by Paul as “the third heaven” (2 Cor. 12:2).

Hell

“Hell” ("Ghenna" in the Greek) is the eternal abode of the damned (Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6). It is where the lost will be eternally punished for their sins. All persons who have their end in Hell will be consigned there alive, and thus will suffer in that place not only in their souls and spirits, but also in their bodies (Matt. 10:28; Mark 9:43-47). This is different from the “torments” of the lost in the intermediate state in Hades (Luke 16:23), where suffering is in the soul and spirit, but not in the body. (Luke 16:23-24 mentions the lost in Hades as having eyes and a tongue—which are parts of the human body—but the Lord was referring to them symbolically. He couldn’t have been speaking of their bodies literally, because their bodies were in the grave.) (See Hades.)

The “lake of fire” is symbolic of Hell, the eternal place of the damned (Rev. 19:20; 20:13-15). It is not a literal lake burning with fire. “Fire,” in Scripture, is a symbol of judgment. A “lake” is a place of confinement, into which water drains through various creeks and rivers and is confined there. Hence, the lake of fire is a place of confinement under the judgment of God. It is where the lost pay the price for their sins in “eternal punishment” (Matt. 25:46). The suffering in this horrific place will be just and “according to their works” (Rev. 20:13). The degree of light that men have had from God will have a part in determining their actual judgment, and thus the suffering of the lost in Hell will be graduated (Luke 12:47-48). God, being righteous and just, will not allow anyone there to suffer for something that he or she didn’t do. Since “the Judge of all the earth” will only do what is right (Gen. 18:25; Heb. 12:23), He will not allow children or mentally handicapped persons to end up in Hell—they are not accountable for their sins (Matt. 18:10).

Contrary to popular and conventional teaching, no man or devil is in Hell today. It has been “prepared for the devil and his angels,” but there is nobody there now (Matt. 25:41). While it has been prepared specifically for the devil, sad to say, all who follow the devil will have their end there. The devil will be one of the last creatures to be put there at the end of time (Rev. 20:10).

There are at least four different groups of persons who will be cast into Hell, on four different occasions:

Firstly, at the Appearing of Christ, which will occur after the Great Tribulation, the “angels” of God will go throughout “the kingdom of the heavens”—the realm on earth that has professed the rule of the heavens (Christendom) and will cast all unbelievers into Hell, the lake of fire (Matt. 13:41-42; 22:13; 24:36-41; 25:30). These persons will be merely professing believers who have abandoned their professed faith in God (apostates), atheists, etc. The work of the angels at that time will be to cleanse the kingdom of the heavens of the mixture of believers and unbelievers that has existed for centuries. Those who have believed the gospel of the kingdom that will be preached in the Tribulation period, and those who have not shown animosity against it, will be left on earth to enter the millennial kingdom of Christ. Those whom the angels cast into Hell at this time are the most responsible persons in the world for they have had the greatest degree of light from God—having known the gospel of His grace but have rejected it (Luke 12:47-48). They do not die, but are cast alive into Hell. The first persons in this group will be the Beast and the Antichrist (Rev. 19:20). This is a judgment of the living within the prophetic earth.

(The soldiers in the armies who attack the land of Israel after the Lord appears will be killed in the judgments of the Lord – Jeremiah 25:33; Ezekiel 39:11-12. They are not cast into the lake of fire at that time, but having been killed, their souls and spirits will suffer in Hades. They will be resurrected later at “the great white throne” and then cast into Hell. Also, those who are judged every morning during the millennial kingdom of Christ for evil-doing will also die and will be raised at “the great white throne” judgment (Psalm 101:8; Zechariah 5:1-4 – “cut off” refers to death).

Secondly, after the warrior judgments of the Lord are executed on the armies that will gather to battle at His Appearing, the Lord will establish “the throne of His glory” on earth and will carry out a sessional judgment of the nations that are outside the prophetic earth (Matt. 25:31-46). The Lord will have His “holy angels” with Him and they will act as His executors in this judgment on those nations that will show animosity to the messengers of the gospel of the kingdom. The individuals in these nations will be consigned straight to “everlasting fire” (Hell) without dying.

Thirdly, after the Millennium has run its course of 1000 years, Satan will be loosed from the bottomless pit and allowed to deceive the unbelieving. These are those who will have “feigned obedience” during the Millennium (Psa. 18:44, etc.). The devil will lead them in an all-out attack on the holy city, Jerusalem, but the Lord will intervene in judgment and will cast Satan and his angels, and those unbelieving men alive into Hell, the lake of fire (Rev. 20:7-10).

Fourthly, the second resurrection, which is a “resurrection of damnation” (John 5:29; Acts 24:15; Rev. 20:5), will take place at that same time (Rev. 20:11-15). Unbelievers who have died in their sins throughout the long range of time, who are presently in “torments” in Hades (Luke 16:23), will be resurrected to stand before “the great white throne” and to be judged according to their sins. These will also be cast alive into Hell, the lake of fire (Rev. 20:11-15).

Heresy

This refers to an outward division in the Christian testimony, wherein a party separates itself as a distinct company. “Heresy” is the making of a “sect” among Christians and is translated as such in 1 Corinthians 11:19 in the J. N. Darby Translation. It is an evil that emanates from the flesh—the fallen sin-nature (Gal. 5:20). In Scripture, it is applied to divisions that had developed in the Jew’s religion (Acts 5:17; 15:5; 24:5; 26:5) and divisions that would develop in Christianity (1 Cor. 11:19; Gal. 5:20; 2 Peter 2:1).

Heresy is not the same as a “schism,” which is an inward split or rift among Christians (1 Cor. 11:18 – marginal reading in the KJV). Those involved in a schism will still meet outwardly with those with whom they differ, but probably unhappily (Rom. 16:17; 1 Cor. 1:10; 3:3; 11:18). This was the case with the Corinthians. The Apostle Paul warned them that if schisms existed, and were not dealt with and judged as evil, “there must also be heresies” that would grow out of those schisms (1 Cor. 11:18-19). Hence, an inward split (a schism) will develop into an outward split (a heresy), given enough time. A person who engineers an outward split among Christians is a “heretic” (Titus 3:10). Paul tells us that if we meet such a person who has gone out in self-will with his party, we are to, “after a first and second admonition, have done with him” (Titus 3:10).

Heresy is commonly thought to be bad doctrine, and was popularized as such by the Roman Catholic Church hundreds of years ago. They labeled everyone who would not uphold their doctrines as heretics. Bible teachers today sometimes use the term conventionally to indicate doctrinal error, but heresy, as to its Scriptural meaning, does not necessarily involve bad doctrine at all. G. V. Wigram tells us that the worst and most difficult kind of heresy to detect is that which does not involve bad doctrine, yet the spirit of party-making and division are there (Memorials of the Ministry of G. V. Wigram, vol. 2, p. 91). Heresy has probably become synonymous with bad doctrine because most heretics usually form their division around bad doctrine (2 Peter 2:1).

Thus, a heresy/sect is the forming of a fellowship of believers outside of, and separate from, the one fellowship to which all Christians have been called in Scripture—which “the Lord’s Table” symbolizes (1 Cor. 1:9; 10:21). The evil of heresy is that it divides the Christian testimony into separate groups and fellowships, each with their own administration, by-laws, etc. It is not God’s will to have Christians divided like this. He would have them to meet together on one ground of fellowship (even though they may be in various localities all over the world), so as to give expression to the fact that they are “one body” (Eph. 4:4). The making of all such churches in Christendom (“church planting” as it is called) is usually done with good intentions but in ignorance of God’s way of gathering Christians together for worship and ministry. We, therefore, need to show much patience with those who are in these man-made fellowships. Nevertheless, all such church making efforts destroy the unity of the body in practise.

Hope

In Scripture, hope is not used in the same way as it is in the common vernacular—today’s language. We use the word in our day to refer to something that we would like to see happen, but we have no guarantee that it will take place. In the Bible, hope is a deferred certainty; it has expectancy with assurance connected with it.

In Romans 5:2, Paul speaks of "the hope of the glory of God," which has to do with the believer's future glorification at the Lord’s coming (the Rapture). It is something that the believer is looking forward to with certainty. It will definitely happen—we just don't know when. This glorious end of being with and like Christ is the Christian’s hope. When we first believed the gospel and received the Lord Jesus Christ as our Saviour, we were put in hope of our eventual glorification. Paul refers to this in Romans 8:24, stating that we have been "saved in hope." (The KJV says that we are saved "by" hope, but it should read "in" hope.) This means that when we first trusted Christ as our Saviour, it was in view of our having this final aspect of redemption. Thus, when we were "saved," it was "in hope" of the full and final thing that is coming.

Knowing the glorious future that lies ahead for us sustains us in the path, because the thing hoped for is steadfast and sure. In hope we have been saved, and in its power we live. It gives us “patience” to wait for it (Rom. 8:25). It has been said that faith and hope are good travelling companions for the Christian in his wilderness pathway through this world, and this is true. But at the coming of the Lord (the Rapture), we will part ways with those companions, and enter heaven with the Lord where love will abide alone. We will not need faith and hope there.

House of God, The

In Old Testament times, the house of God was a literal building made of stones and timber, and overlaid with gold (1 Kings 5-6). But today in Christianity, “the house of God, which is the Church of the living God” (1 Tim. 3:15) is a "spiritual house" composed of believers on the Lord Jesus Christ, who are viewed as “living stones” in its construction (1 Cor. 3:9b; Eph. 2:20-21; Heb. 3:6; 1 Peter 2:5).

Christians often (mistakenly) refer to their church building or hall as God’s house. A case in point comes to mind of a brother who was unhappy about the children who were running and playing in the hall after one of the Bible meetings. He said, “The children shouldn’t be running around in here; this is the house of God!” But this remark is really thinking of God’s house along the lines of what it was in the Old Testament, in Judaism. As mentioned, the house of God in this Christian dispensation is not a physical building made with men’s hands, but a spiritual building. Out of this misunderstanding comes the idea that at certain prescribed times Christians go to God’s house to worship—i.e. 10 o’clock on Sunday morning. This confusion comes from the false ideas propounded in Catholicism and Reformed (Covenant) Theology. The truth is that we “are” the house of God (Heb. 3:6) and are “in” the house of God (1 Tim. 3:15) at all times—24 hours a day, seven days week—not just when we are assembled with other Christians in Bible meetings. (Nor should we confuse “the house of God” with the “Father’s house” – John 14:2-3. God’s house is something on earth, whereas the Father’s house is something in heaven.)

The Church, viewed as the house of God, is God’s vessel of testimony on earth. It is to show forth the true character of God before the world. The Apostle Peter indicates this in his first epistle. After stating that believers are God's “spiritual house,” he goes on to say that as such, we are responsible to “show forth the excellencies of Him" who has called us "out of darkness into His marvellous light” (1 Peter 2:5-9). Thus, just as we can learn certain things about the occupant of a house by looking at the house, so men should be able to look at God’s house and know God’s character. If the garden is unkempt, there is trash around, the house needs paint, etc., it gives us insight as to the kind of person that lives there. Conversely, we can look at a well-kept home (from what meets our eye) and conclude that the owner is probably an orderly person. Thus, God intends that His character should be seen in the order of His house. Since we are God’s house, the world should be able to look at our conduct and ways and know the true character of God.

This line of truth is a much-neglected side of things. Many Christians have the idea that God is not concerned about what they are outwardly; to them what's on the inside is the only thing that matters. First Samuel 16:7 is sometimes used to support this—“Man looketh on the outward appearance, but the LORD looketh on the heart.” But this very verse only enforces the point that we need to pay attention to our outward testimony. Since men cannot see what is in our hearts—only God can see that—they have to look on what is outward. Certainly the most important thing is to have a relationship with God inwardly by faith, but it is not the only thing that Christians need to be concerned about. We have a responsibility regarding how we appear before the world, because our personal testimony reflects on God.

The two main characteristics of God which Christians, as the house of God, are to manifest before the world are:

• God the Saviour—As such, God’s disposition in grace toward all men is to sound out from His house to the world through “the glorious gospel of the blessed God” (1 Tim. 1:11; 2:3-6). Thus, the favour of God in seeking the good and blessing of men should be manifested before the world through those who compose the house.

• God the Creator—As such, God’s moral standards and moral order in the roles of men and women, which He established from the beginning of the creation, are to be demonstrated by those who comprise the house (1 Tim. 2:8-15, etc.).

The house of God today in Christianity is viewed in Scripture in two ways:

The first aspect views the house as consisting of true believers only (Matt. 16:18; 1 Cor. 3:9b; Eph. 2:20-21; 1 Tim. 3:15; Heb. 3:6; 1 Peter 2:5). Since the gospel is still going forth and gathering in the material (“living stones”), this aspect of the house is seen as being under construction and will not be complete until the last believer is saved and put into the structure (Eph. 2:20-21)—whereupon the Lord will come and take the Church home to heaven at the Rapture. Christ is the Master Builder (Matt. 16:18) and “the Corner-stone” of the house (Eph. 2:20); He is also “Son over His (God’s) house” (Heb. 3:6).

The second aspect views the house as having a mixture of real believers and merely professing believers in it (1 Cor. 3:9-17; Eph. 2:22; 2 Tim. 2:20; 1 Peter 4:17). Men are seen as having a part in the work of constructing the house, but sadly, not all are good builders; some are building with good material and some with bad material (1 Cor. 3:9-17). With God having committed this responsibility to men in the time of the Lord's absence (Matt. 24:45), many of the builders have shown a disregard for the order of His house and have introduced an order of their own making. Consequently, all kinds of things have been brought into the house that really have no place there, and much disorder and ruin have been the result. The house of God, in this aspect, is now like a “a great house,” full of confusion (2 Tim. 2:20). In fact, today, there is so much disorder in God's house that there is very little left that is according to the pattern of His house in His Word. God is not indifferent to it; He judges those in His house in a governmental way today (1 Cor. 3:17; 11:30-32; 1 Peter 4:17).

In this second aspect, the house is viewed as "the habitation of God" on earth. That is, He is dwelling in it through the presence of “the Spirit” (Eph. 2:22). Since the Holy Spirit is in the house (1 Cor. 3:16), those in it who are merely professing Christians are “partakers of the Holy Spirit” in an outward way, without actually being indwelt by the Spirit (Heb. 6:4). This second aspect embraces the whole Christian profession on earth. Thus, no local assembly is ever called the house of God in Scripture.

The house of God in the Old Testament had two buildings adjoining each other—the house of the LORD (1 Kings 5-6) and King Solomon’s own residence (1 Kings 7). These two buildings are a type of the two aspects of the house of God today. The house of the LORD (the temple) was open to all who came to God to worship Him—even having a court for Gentiles. However, not all of those who went into the temple precincts necessarily had real faith. It is a picture of the second aspect of the house of God today where there is a mixture of real believers and mere professors. Solomon’s own house was a series of inter-connected rooms that were closed to all but himself and his family. Gentiles who visited the land, and others in Israel, did not have access there. It is a type of the first aspect of the house which is composed of true believers only. (See Synopsis of the Books of the Bible, by J. N. Darby on 1 Kings 5-7.)

Some Outstanding Differences Between These Two Aspects Are:

• In the first aspect, the house of God is viewed from the side of God’s sovereignty (Eph. 2:20-21); in the second aspect, it is viewed from the side of man’s responsibility (1 Peter 4:17).

• In the first aspect, people become part of the house by believing the gospel; in the second aspect, people come into the house by making a profession of faith in Christ (2 Tim. 2:19), or by being baptized (which is the formal means of entering it).

• In the first aspect, believers “are” the house (Heb. 3:6; 1 Peter 2:5); in the second aspect, believers (and falsely professing believers) are “in” the house (2 Tim. 2:20).

• In the first aspect of the house, the Spirit of God dwells “in” believers (John 14:17; Acts 2:4); in the second aspect, the Spirit of God dwells both “in” and “with” [or among] believers (John 14:17; Acts 2:2; 1 Cor. 3:16-17).

• The first aspect is sometimes called “the house of reality;” whereas the second aspect is sometimes called “the house of profession.”

Image & Likeness

When God created man, He said, “Let us make man in our image, after our likeness” (Gen. 1:26). “Image” has to do with man being set in a place of visibly representing God in the creation (1 Cor. 11:7). “Likeness” has to do with man being made morally like God, who is without sin (Gen. 5:1; James 3:9).

When man fell, he ceased to be like God morally. Hence, in his fallen state, man lost his likeness to God. Thereafter he is not said to be “in the likeness of God.” In fact, Adam’s posterity is said to be “in his own likeness” (Gen. 5:3), which implies that Adam passed on to his descendants his sin-nature, which he acquired in the fall (Rom. 5:12; Psa. 51:5). However, even in his fallen state, man is said to be “in the image of God” (Gen. 9:6). The fall did not absolve him of his responsibility to represent God. But sad to say, that image in man has been marred by sin. Man has not represented God properly in the creation.

When Christ came into the world, Scripture says that He was “the image of God” (2 Cor. 4:4; Col. 1:15; Heb. 1:3). He was not “made” in the image of God (as man was)—He was that by virtue of who He was. Thus, He represented God perfectly as the Head of creation. However, Scripture does not say that Christ was “in the likeness of God,” as man was when God made man. The reason for this is that, when Christ walked here, He was not like God, He was God (John 1:1). Scripture does say that in coming into Manhood, Christ was “made in the likeness of men” (Phil. 2:7; Rom. 8:3). This does not mean that Christ took sinful flesh into union with Himself; He was not like man morally. This statement is referring to the Lord being in the likeness of men constitutionally—having a human spirit (John 13:21), a human soul (John 13:27), and a human body (Heb. 10:5). Though a real Man, He was “sin apart” (Heb. 4:15)—that is, without a sin-nature.

The good news is that God in grace has created a new race of men under Christ (2 Cor. 5:17; Eph. 2:10; Rev. 3:14), wherein both likeness and image are regained. Christ’s “many brethren” (believers) in the new race can now exhibit the moral features of God and thus represent God on earth properly (Rom. 8:29; Heb. 2:11). The epistle to the Ephesians focuses on “the likeness of God” being displayed in this new race (Eph. 4:24-32), and the epistle to the Colossians focuses on the fact that the new race is “renewed in knowledge after the image of Him that created him” (Col. 3:10). Thus, the new race under Christ has regained what the old race lost under Adam.

Immortality & Incorruptibility

This refers to the deathless state into which believers will be changed when they are glorified. For the New and Old Testament saints, this will occur at the time of the Rapture (1 Cor. 15:51-56; Heb. 11:40). For the martyred portion of the believing Jewish remnant, it will be at the end of the Great Tribulation (Rev. 14:13). Old Testament saints didn’t know much about life after death, but the truth concerning it has now been brought to light through the gospel. We now know that there is “life” for the soul, and “incorruptibility” for the body (2 Tim. 1:10).

As mentioned, at the moment of the Rapture, the Lord will effect a change in the saints who have died, which Paul states as: “this corruptible must put on incorruptibility” (1 Cor. 15:53a). The Lord will also effect a change to the living saints which Paul states as: “this mortal must put on immortality” (1 Cor. 15:53b). This change will be both moral and physical. Their souls and spirits will be rid of the fallen sin-natures, and thus they will be made like Christ morally (1 John 3:2). Also, their bodies will be made like Christ’s body physically (Phil. 3:21).

The souls of all men are immortal—regardless of whether a person is saved or lost. Genesis 2:7 says, “And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” This shows that the spirits and souls of men are “living,” not dying. All such will live on forever, either in the enjoyment of the blessing of God or under damnation. Even after a person dies and his body is buried, his spirit and his soul live on. In connection with this, the Lord said, “All [the dead] live unto Him” (Luke 20:38). While man’s soul is immortal, his body is “mortal”—subject to death (Job 4:17; Rom. 6:12; 8:11; 1 Cor. 15:53-54; 2 Cor. 4:11). The good news is that there will come a time for the believer when “mortality” will be “swallowed up of life” (2 Cor. 5:4).

Immutability

This refers to God’s unchanging character—His unchangeableness (Mal. 3:6; Heb. 1:12; 13:8; James 1:17). It is an attribute essential to deity. In connection with the Lord’s dealings with Abraham, there are two things that are said to be unchangeable: the Word of God’s promise, and the oath that He made (Heb. 6:17-18).

In Christ & Christ in You

These are technical expressions used by the Apostle Paul to denote the Christian’s standing and state.

"In Christ" is a positional term denoting the Christian's link with Christ in the very place of favour that He is in before God. Literally, it means to be “in Christ's place before God” (Rom. 6:11, 23; 8:1, 39, etc.). This place has been secured for us through Christ’s rising from the dead and His ascending to God’s right hand as a glorified Man. It is a position that belongs to every believer on the Lord Jesus Christ regardless of what his or her state of soul may be because it has to do with the Christian’s standing before God that never changes. Even if a Christian dies, he is still viewed as being “in Christ!” (1 Thess. 4:16; Rom. 8:38-39) It is our connection with Him as Head of the new creation race, of which we are His “many brethren” (Rom. 8:29; 2 Cor. 5:17). Thus, the term denotes the special standing that Christians have which Old Testament saints didn’t have, for in their day Christ had not yet come, nor had He ascended on high as a glorified Man. In fact, all of our distinctive Christian blessings are said to be "in Christ." (See Blessing.)

"Christ in you" is a term that many Christians have generally misunderstood. They think that it means that Christ personally dwells in them. Hence, comes the often-heard statements, "Christ dwells in me," or "Jesus lives in me!" While it is true that the believer is indwelt by a divine Person, it is not Christ who dwells in us, but the Holy Spirit (John 14:17; Acts 5:32; Rom. 5:5; 1 Cor. 6:19; 1 Thess. 4:8; James 4:5; 1 John 3:24). It has not helped that modern evangelists have popularized phrases such as: "Open your heart and let Jesus in," and "Ask Jesus to come into your heart," etc. Scripture does not support the idea that there are two divine Persons dwelling in the Christian. It is true that He is omnipresent (an attribute of deity) and is everywhere in spirit, but He personally resides in His own glorified human body in heaven.

Certain passages of Scripture say: "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me" (Gal. 2:20). "Christ in you, the hope of glory" (Col. 1:27). "He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in Him" (John 6:56). "In that day ye shall know that I am in My Father, and ye in Me, and I in you" (John 14:20). These passages are not referring to Christ personally dwelling in believers, though it is understandable how a person could mistakenly conclude that from them. Rather, they are referring to a subjective state in believers, resulting from them having the life of Christ. These verses are simply stating that we have His very life and nature in us, and therefore, the capacity to have His moral features formed and displayed in us by the Spirit (2 Cor. 3:18). Hence, Christ is in us morally, but not personally. Colossians 1:27 is referring to it in a collective sense—of which “you” denotes (in the KJV). Commenting on this verse, W. Kelly said, "It is Christ's life in us in its full risen character of display" (Lectures on Colossians, p. 108). Another expositor has said, "The mystery in Colossians is said to be 'Christ in you, the hope of glory' as having a present effect in the reproduction of the features of Christ in the Gentiles" (Precious Things, vol. 3, p. 201). Hence, Christ is with us in spirit—being an omnipresent Person (Matt. 18:20; 28:20; Heb. 13:5), but He doesn't dwell in us personally, as does the Holy Spirit.

Incarnation of Christ, The

This term is not found in Scripture, but the truth that it conveys most certainly is. It refers to the Lord’s taking humanity into union with His Person and becoming a Man. This means that He had a human “spirit” (John 11:33; 13:21), a human “soul” (Matt. 26:38; John 12:27), and a human “body” (Heb. 10:5). Yet in doing this, He did not give up His divinity. Thus, He was fully a Man and fully God. This union of the divine and human natures is inscrutable to the mind of man (Matt. 11:27). We are not asked to understand it, but simply to accept and believe it. This incarnation occurred when Mary “conceived” of the Holy Spirit (Matt. 1:20) and He was “born” into the world (Luke 1:35). See John 1:14; Romans 1:3; Philippians 2:5-8; 1 Timothy 3:16a.

The Lord did not simply take a human body as a shell and have His divine Spirit dwell in it—the error of Apollinarianism. There was an actual union between all that there is in Him as a divine Person with all that constitutes a human being. Becoming a Man was an incredible condescension, for this union of the divine and human natures is something that will be forever. The Lord lived and moved and had His being in this world as a Man, and He laid down His life in death as a Man, and thus He passed into the intermediate state (His soul and spirit being temporarily separated from His body), but even in death He was still a Man (Acts 2:27). In resurrection, He took His body again and ascended to the right hand of God in a glorified state (1 Tim. 3:16b)—and He will remain a Man for all eternity!

When Scripture speaks of Christ’s humanity, it carefully guards against the notion that He took part in the fallen sin-nature which we have. For instance, Hebrews 2:14 says, “As the children are partakers of flesh and blood, He also Himself likewise took part in the same.” This means that “as” humans take part in manhood (which involves three parts—a human spirit, a human soul, and a human body), Christ also took part “in the same.” In other words, He became a real Man. However, in speaking of Christ’s humanity, the Spirit uses a different word from what He uses to describe our humanity. The "children," the writer says, are “partakers” of flesh and blood. The word in the Greek translated “partakers” (koinoneo) refers to a common equal sharing in humanity. This is true of all men, for we all fully partake in humanity—right down to partaking in the sin-nature. However, when the verse goes on to speak of Christ becoming a Man, the writer uses another Greek word. He says that that the Lord “took part” (metecho) in the same. This word indicates a sharing in something without specifying what degree the sharing went to, and thus points to the fact that when Christ became a Man, His humanity did not go so far as to share in fallen humanity.

Also, Hebrews 4:15 states that the Lord’s humanity was “sin apart.” “Sin” (singular) is often used in the New Testament epistles to indicate the old, fallen sin-nature. This verse, therefore, makes it clear that the Lord didn’t have a fallen human nature, as all the descendants of fallen Adam do (Psa. 51:5).

The incarnation, therefore, is different from the theophanies in the Old Testament. These were occasions when Christ took a human form and interacted with men for certain purposes. Oftentimes Scripture uses the title “Angel” to indicate this (Gen. 16:7; 18:1-33; 32:24-32; Ex. 3:2; 4:24; 14:19; Josh. 5:13-15; Judg. 6:11-24; 13:3-5; 9-21; 1 Chron. 21:18-30, etc.). On those occasions, the Lord appeared in a human form, but it was not the union of the two natures (divine and human) involved in His incarnation.

Indignation, The

This is a short period of time in prophecy (about 75 days) which will occur at the end of the Great Tribulation, but before the Millennium begins (Isa. 10:5, 25; 26:20; Dan. 8:19; 11:36, etc.). Many details in prophecy happen in this condensed period of time which every prophetic student needs to take note of and understand. During this time, Gentile armies will attack Israel (the Jews actually), and after having destroyed the mass of the Jews in the land (who are apostate), the Lord will intervene on behalf of the nation by coming out of heaven personally (the Appearing) to judge those armies and to restore a remnant from the twelve tribes of Israel. Thereafter, He will defend Israel from any further attack (e.g. Gog), and begin His millennial kingdom reign, at which time the remnant of Israel will be blessed in a new covenant relationship with Him (Jer. 31:31-34). This period is called “the Indignation” because it is when the Lord will vent His indignation upon the mass of the apostate Jews in the land who have rejected Him and have received the Antichrist (Isa. 57:9; Rev. 13:11-18). His indignation will also be poured out on faithless Israelites among the ten tribes (Ezek. 11:9-10; 20:33-38; Rev. 14:18-20).

To accomplish His indignation against the apostate Jews, the Lord will employ “the King of the North” and his ten-nation Arab confederacy (Psa. 83:6-8). These Islamic nations have a deep-seated, long-standing hatred for Israel and will be glad to join forces to attack and destroy them (Psa. 83:1-5). They will sweep through the land of Israel from the north to the south and devastate it, killing about 10 million Jews in a matter of a few days! (Dan. 11:40-41; Zech. 13:8) This is called “the Consumption” (Dan. 9:27; Isa. 10:22-23; 28:22).

After these armies have passed through the land of Israel, they will enter into Egypt and conquer that land as well (Dan. 11:42-43). As the King of the North will be making his way into Egypt, the armies of “the Beast” (the ten-nation confederacy in the West – Rev. 13:1; 17:12-14) will come into the land of Israel from the west to defend that territory which they believe is theirs (Num. 24:24). It is at that moment that the Lord will come out of heaven with His armies of glorified men (His Appearing) and will destroy the armies of the Beast with “the brightness of His coming” (2 Thess. 1:8; 2 Thess. 2:8; Rev. 16:13-15; 19:11-18).

At the same time, the Lord will execute “the Harvest” judgment by dispatching His angels to cleanse the western prophetic earth (Christendom) of all who have rejected the gospel of the grace of God. Those dealt with in this judgment will be merely professing believers who have abandoned their confession of faith in God (apostates). This will be a discriminating (selective) judgment, where the angels take the unbelievers out of the earth and cast them alive into the lake of fire (Matt. 13:37-43; 24:39-41; Rev. 14:14-16). The first of these will be the Beast and the Antichrist (Rev. 19:20).

When the King of the North is in Egypt, he will hear tidings that a heavenly Warrior has appeared, and will turn northward to

meet Him in battle in the land of Israel (Dan. 8:25; 11:44). The Lord will have indignation against these armies and will execute His judgment on them (Dan. 11:45; Isa. 30:27-33; Isa. 59:19b; Joel 2:20; Zech. 9:8; 14:3).

After the Lord judges the western powers under the Beast and the armies of the King of the North, He will restore the nation of Israel. This will be a remnant of all twelve tribes, and will take place in two phases:

The King of the South will come up into the land of Israel (1). The King of the North will come down and decimate the land and defeat the King of the South, and then enter into Egypt (2). While the King of the North is in Egypt, the Western powers under the Beast will come in from the west (3), at which time the Lord will come out of heaven and judge them (4). The King of the North will then return into the land of Israel from Egypt and be destroyed by the Lord (5).

When the remnant from all twelve tribes of Israel is dwelling in their promised land under the protection of the Lord, Gog and his enormous confederacy (who gather in the land of Edom) will mount an attack on Israel (6). The Lord will defend Israel and destroy those godless armies, after which the armies of restored Israel will put down any remaining people on their promised inheritance (7).

The Lord will show Himself to the remnant of the Jews (the two tribes) who will mourn in repentance, upon which they will be restored to Him (Matt. 24:30; Zech. 12:9-13:1).

The Lord will gather the ten tribes back into the land of Israel and restore a remnant of them to Himself (Matt. 24:31; Ezek. 11:9-10; 20:34-38; Zech. 13:4-6).

Then, when a remnant of all twelve tribes of Israel is dwelling safely in their land under the protection of the Lord, they will be attacked by the last confederacy of Gentile nations under Gog—Russia and its confederates (Ezek. 38-39). At that time, the Lord will defend Israel from these armies by roaring out of Zion to destroy them in what is called “the Winepress” (Vintage) judgment (Rev. 14:17-20; Isa. 63:1-6; Joel 3:12-14). The Lord will go out from Jerusalem to the land of Edom (the trans-Jordanic lands southeast of Israel) to destroy the confederate armies of Gog that will be assembled there (Isa. 34:1-10; 63:1-6; Hab. 3:3-16). After this, the armies of restored Israel will go out and possess their full inheritance promised to Abraham by putting down any remaining people situated on their rightful inheritance (Psa. 47:3; Psa. 108:7-13; Isa. 11:14; Jer. 51:20-23; Ezek. 39:10; Obad. 17-20; Micah 4:13; 5:8). This will mark the end of all wars and the end of the Indignation (Psa. 46:9; Zech. 9:10). After this, the Millennium (the 1000-year reign of Christ) will begin.

Daniel 11:36 indicates when “the Indignation” will begin. The prophet states that the willful king of the Jews (their false messiah—the Antichrist) will reign up “till the Indignation.” Other passages of Scripture indicate that he will reign in the land of Israel as the Jews’ king until the time when the King of the North attacks, at which time he will flee from his post (Isa. 22:19; Zech. 11:17). Revelation 13:5 indicates that the Beast and the Antichrist will continue in their roles for 42 months (3½ years), which is the latter half of Daniel’s prophetic week (Dan. 9:27), the period of the Great Tribulation (Rev. 11:2). Putting these things together, we learn that the Indignation begins at the close of the Great Tribulation with the attack of the King of the North. Isaiah 10:25 tells us when “the Indignation” will end. The prophet indicates that it will be over when the Lord judges Gog and his confederacy—viewed in Isaiah as the Assyrian’s second attack (Isa. 10:26-34).

This means that the Indignation will only last 75 days. This can be computed from three verses in Daniel 12. These verses indicate three extensions to the seventieth week of Daniel (Dan. 9:27)—each extending from the middle of the week (Dan. 12:11; Matt. 24:15). These dates mark three stages of Israel’s deliverance.

• At 1260 days or “time, times, and a half” (Dan. 12:7; Rev. 11:3; 12:6, 14) the remnant of the Jews are delivered from the Antichrist.

• At “a thousand two hundred and ninety days” (1290 days) (Dan. 12:11) the remnant of the Jews are delivered from the King of the North.

• At “the thousand three hundred and five and thirty days” (1335 days)—the remnant of all twelve tribes of Israel are delivered from Gog (Dan. 12:12).

Thus, the 75 days (2½ months) of the Indignation are the period from 1260 days to 1335 days. This shows that Israel’s deliverance will not occur in one day.

Inheritance, The

There are two aspects of the Christian’s inheritance in the New Testament:

• It is material things—i.e. every created thing in heaven and on earth (Eph. 1:11, 14, 18; Col. 3:24).

• It is spiritual things that believers possess in Christ—i.e. our spiritual blessings (Acts 20:32; 26:18; Col. 1:12; 1 Peter 1:4).

Viewed as material things, it is called “His (Christ’s) inheritance” (Eph. 1:18) and “our inheritance” (Eph. 1:14) because we are “heirs of God, and joint-heirs with Christ” (Rom. 8:17). Paul said, “All things are yours” (1 Cor. 3:21), and this includes the inheritance. It is something that is ours now (Eph. 1:11 – “we have obtained an inheritance”). It has been purchased for us by Christ’s work on the cross (Heb. 2:9 – “tasted death for every thing”). However, while it belongs to us now, it has yet to be redeemed (Eph. 1:14). The redemption of the inheritance has to do with Christ’s setting it free from sin, Satan, and the world, so that it can be used for the display of His glory in the world to come (the Millennium). This will occur at the Appearing of Christ through His warrior-judgments.

Viewed as spiritual things, the inheritance has to do with what believers possess spiritually in Christ—i.e. our spiritual blessings (Eph. 1:3). Acts 26:18; Colossians 1:12; and 1 Peter 1:4 speak of it in this way. The J. N. Darby Translation renders it “a portion” in Acts 26:18 and Colossians 1:12 to distinguish it from the material side of inheritance. Seen from the perspective of the Christian being on earth, this aspect of the inheritance is viewed as being “in heaven.” J. N. Darby said, “The inheritance is the inheritance of all things that Christ created. But in 1 Peter, or in Colossians 1, the thing is in heaven” (Notes and Jottings, p. 101).

Intermediate State, The

This term is not found in Scripture, but the truth which it conveys certainly is. It refers to the condition of a person after death, but before resurrection. The intermediate state is sometimes referred to as the “separate” state, because in death the three parts that make up a human being (spirit, soul, and body) are separated (James 2:26). The spirit and soul would be conscious in Hades—the world of unseen, disembodied persons—and the body would be in the grave.

If a person dies in faith, being a believer, he would be “unclothed” in the intermediate state (2 Cor. 5:4). His spirit and soul would be "with Christ" in “paradise” (Phil. 1:23; Luke 24:51; Acts 1:9-10; 3:21; 7:55) while his body would be in the grave awaiting resurrection. His spirit and soul will be in a state that is “very much better” than anything that he would have experienced when he was alive in the body on earth (Phil. 1:23).

The souls and spirits of those who have died without faith are also in the intermediate state in Hades, but they are in an entirely different state than the righteous. Being lost, they presently “cry” out in “torments” (Luke 16:23; Job 14:22; 30:24) and await resurrection when they will have their eternal judgment sentenced to them at the Great White Throne Judgment, and then to be cast into Hell, “the lake of fire” (Rev. 20:11-15). (See Hell.)

The intermediate state is, therefore, a temporary condition of the dead. All who have died are in this separate state—both the righteous and the unrighteous. But they will not remain there forever. They will all be resurrected, but at different times, and thus will have vastly different destinies. (See Hades and Resurrection.)

Israel of God, The

This term refers to believers on the Lord Jesus Christ who have been saved out of the nation of Israel (Gal. 6:16; Acts 26:17 – “taking thee out from among the people”). They are “a remnant according to the election of grace” from that nation (Rom. 11:5) and are now part of the Church of God.

Judgment

Scripture speaks of at least twelve different judgments:

1) the judgment of sin and sins

This is the greatest of all the judgments in Scripture. It has to do with what God has accomplished for His own glory and for the blessing of man, through Christ’s sacrifice on the cross. As the Sin-bearer, He bore the judgment for the whole outbreak of sin in the creation (Heb. 2:9; 9:26; Rom. 8:3). This does not mean that all men are delivered from the judgment of their sins and are saved, but that through Christ’s work on the cross, the salvation of men is now possible, because “propitiation” has been made “for the whole world” (1 John 2:2).

2) self-judgment

This has to do with the believer not sparing himself, but judging every evil thought, word, and action in his life, so as to maintain a good conscience, and thus be able to enjoy uninterrupted communion with God (1 Cor. 11:31a). Israel’s circumcision at Gilgal is a type of this—typifying the cutting off (judging) of the activity of the flesh in our lives (Josh. 5). When they came from that place, they were victorious over their enemies (Josh. 10:7, 43, etc.), but when they neglected to come from Gilgal to meet their enemies, they were defeated (Josh. 7:1-5).

3) Governmental Judgment

This kind of judgment has to do with God’s present dealings with His people who wilfully go astray (1 Cor. 11:32; 1 Peter 1:17; 3:12b; 4:17). The extent of this governmental action pertains to their time on earth only; it has nothing to do with their eternal destiny. It does not pertain to believers only, but involves all who are in God’s house—including mere professing believers and those outside the house. In connection with believers, it could be called “the government of the Father” (1 Peter 1:17), and in connection with unbelievers, it could be called “the government of God” (2 Peter 3).

Governmental judgment may be felt in a person’s life by God providentially allowing certain negative things to happen to him so that a person reaps what he sows (Gal. 6:7-8). Since the Lord has “all power” in heaven and on earth (Matt. 28:18), He is able to touch our lives in a thousand ways, if He chooses. For the believer, this kind of judgment is designed to arrest his attention and cause him to pass judgment on whatever it may be that the Lord is addressing in his life that is inconsistent with His holiness. Even after we have dealt with things that are not right in our lives, the Lord may still leave us to continue under the effects of His governmental judgment to keep us humble and dependent (2 Sam. 12:10).

4) Administrative Judgment In The Assembly

A Scriptural assembly will exercise discipline when it is necessary. The assembly is responsible to maintain holiness and order in God’s house and should deal with problems before they get out of hand. If the assembly can correct the course a person may be pursuing before it reaches a point where it must put that person away from its fellowship, they have done a good work and have delivered that person from much trouble and sorrow in his life (James 5:19-20). This shows that the greater part of all Church discipline is to be exercised toward a person when he is still in fellowship.

There are three main areas of concern where a person may become defective and an administrative judgment of excommunication may be necessary. The following scenarios give the general procedure. This cannot be regimented and dealt with as though we were consulting a manual; each case must be handled on its own merit and with spiritual discernment (Gal. 6:1):

A Worldly Person—(defective in walk).

This would apply to a wide variety of moral disorders (1 Cor. 5:11, etc.). Those who have the care of the flock at heart should attempt to “restore” a person overtaken in a fault (Gal. 6:1; John 13:14). They will seek to reach the person’s conscience in a gentle and caring way in an effort to turn him away from the course he may be on. If this does not reach him, the next step will be to “warn” him with a private rebuke (1 Thess. 5:14). If the person persists in his course, but is not in any particular sin that would demand excommunication, those who take the lead might encourage the saints to “withdraw” from the person in an effort to reach him (2 Thess. 3:6-15). If a particular sin becomes manifest that requires excommunication, the assembly must then act, making a binding judgment to “put away” that person (Matt. 18:18-20; 1 Cor. 5:4, 11-13).

A Heterodox Person—(defective in doctrine).

If a person adopts an erroneous doctrine, those who take the lead should “enjoin” him to teach no other doctrine than what is orthodox (1 Tim. 1:3). If he insists on propounding his erroneous ideas, the assembly is responsible to “judge” his teachings by calling for him to cease and desist from ministering in the meetings (1 Cor. 14:29). If the person’s doctrines are blasphemous in nature, touching the Person and work of Christ, the assembly is to excommunicate him, because his teachings will defile others (Gal. 5:9). The Apostle Paul did this to Hymenaeus and Alexander, delivering them to Satan that they might be “taught by discipline not to blaspheme” (1 Tim. 1:20). The assembly cannot directly deliver one to Satan as an apostle could do, but it can put him out of its fellowship, where God judges.

A Divisive Person—(heretical in spirit).

This has to do with a person who creates a rift in the assembly, having a party spirit in some cause. It is an ecclesiological evil and the most difficult of all evils to detect and deal with. Since this is detrimental to the unity of the assembly, it must be stopped. Firstly, brethren are to “avoid” those who cause such divisions (Rom. 16:17-18). This is not speaking of those who follow in divisions, but of those who “cause” them—the instigators. A public rebuke is in order when someone divides the saints in some way (Gal. 2:12-14; 1 Tim. 5:19-20). If the person continues to force his issues and divide the flock, the assembly has grounds to excommunicate him. Sowing discord among brethren is an “abomination” (Prov. 6:16-19), a work of the flesh (Gal 5:20), and the person(s) who divides the saints in that way should be excommunicated. (See Heresy.)

There are three main reasons why the assembly must carry out administrative judgments. Firstly, the assembly is responsible not to allow the Lord’s name to be associated with evil before the world (2 Cor. 7:11). Secondly, holiness in the assembly must be maintained so that it is kept as a fit place for God’s holy presence (Eph. 2:22; Psa. 93:5) and to stop the leavening character of sin from affecting others (1 Cor. 5:6-8; Gal. 5:9-12). Thirdly, it is carried out in view of correcting and restoring the offender. He is put out and not socialized with (1 Cor. 5:11), so that he might be broken down in repentance and restored to the Lord. When the person is repentant, the assembly is to receive him back into fellowship (2 Cor. 2:6-8). This loosing of a binding decision is also an administrative action of the assembly (Matt. 18:18).

5) Judgment Of The Believer’s Works

This judgment is in connection with believers and will occur in heaven after the Rapture at “the judgment seat of Christ” (Rom. 14:10-11; 2 Cor. 5:10). The purpose of it is not to determine whether the person under review is fit for heaven—which has been settled by his faith in what Christ accomplished on the cross (John 5:24; Rom. 8:1)—but rather to find things in his life that were done for the Lord and to reward him accordingly. Some Christians look at the judgment seat of Christ with trepidation, but we have nothing to fear because it will not be a judgment of our sins in a penal sense. It is not the person who is being judged at the judgment seat of Christ, but his works. The aspect of Christ’s judgment with believers is like that of a judge at an art show, not as a judge in a court of law. Knowing this, we have “boldness in the day of judgment” (1 John 4:17).

Some have thought that this review pertains only to our sins after we were saved. But this is not what Scripture teaches. It says, "Things done in his body" (2 Cor. 5:10). To emphasize this point, C. H. Brown asked rhetorically, "Were you in your body before you were saved? Yes, you were; then it will be a manifestation of your whole life." E. Dennett said, "The whole of our past lives, the significance of every act, its motive as well as its object, will be made clear to us—clear as to the source of all, whether our activities sprang from the energy of the flesh or were produced by the Spirit of God" (Christ the Morning Star, p. 37).

Each time the judgment seat of Christ is mentioned in the New Testament it is viewed from a different perspective. Putting these references together, we learn that the Lord will examine every aspect of our lives. The areas of review are:

• Our ways in general (2 Cor. 5:9-10).

• Our words (Matt. 12:36).

• Our works of service (1 Cor. 3:12-15).

• Our thoughts and motives (1 Cor. 4:3-5).

• Our personal exercises in regard to matters of conscience (Rom. 14:10-12).

There are two main reasons for the judgment seat of Christ: one has a future bearing and the other has a present bearing.

As to the judgment seat’s future bearing, the grand result of the review will be the augmentation of the eternal praise of God and His Son! This will be accomplished in three ways:

A) The Lord will magnify the grace of God before our eyes, whereby our appreciation for what He has done to save us will be deepened in our souls significantly. This will require a review of our whole lives, wherein we will see our sins in the light of an infinitely holy God. J. N. Darby said, “In that day we will learn of the true badness of our flesh.” We will realize that our debt was far greater than we ever thought. Then, the Lord will show us the greatness of His grace that has risen over it all and has put our sins away on the righteous basis that cost Christ the agonies of the cross. We will see with greater depth than ever before, that “where sin abounded, grace did much more abound” (Rom. 5:20). As a result, a loud burst of praise will ring forth from us.

B) In reviewing our lives, the Lord will reveal the wisdom of His ways with us on earth. He will take us through the “whys” and the “wherefores” of our lives, step by step, and will show us that He hasn’t made any mistakes in what He has allowed to happen. In that day, He is going to answer all our hard questions about these things. When we look at our lives now, it may seem like a tangled mess, but in that day we’ll know the rhyme and reason of it all—and it will make perfect sense (Rom. 8:28). He is going to show us that there was a “need be” for it all (1 Peter 1:6). We will know in a deeper way the truth of Psalm 18:30: “As for God His way is perfect.” And we will praise Him for it.

C) The Lord will use the occasion to determine our rewards in the kingdom. In that day, He is going to find something to reward in the life of every Christian (1 Cor. 4:5; Matt. 25:21). He will not miss even the smallest thing that was done for His name, and will reward us for it (Matt. 10:42). When we see the rewards that He will give us—many of which will be for things we have forgotten—there will be an even greater stream of praise pouring forth from our hearts to Him.

As to the judgment seat’s present effect, a conscious realization of what it involves motivates the Christian to serve the Lord now while there is opportunity. Knowing that everything we do for Him now is going to have a reward and that there are people who are going to stand before the judgment seat of Christ in their sins to be sentenced to a lost eternity in Hell (if they don’t get saved), ought to motivate us to get busy in His service and “persuade men” to be “reconciled to God” (2 Cor. 5:11, 20).

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Some have wondered whether the review before the judgment seat will be a public manifestation of our lives before all the saints in heaven, or a private affair. J. N. Darby was asked to reply to this question in the Bible Treasury (editor W. Kelly). "Ques. 2 Cor. 5:10—Is the manifestation to be before brethren, or the Lord simply?" Ans. "I find nothing in Scripture which speaks of manifestation to brethren...." (Bible Treasury, vol. 1, p. 243; Collected Writings, vol. 13, p. 359).

W. Scott said, "All will come out at the judgment seat as a matter between each one and God. It will not be a public exposure before others" (Exposition of the Revelation, p. 399).

E. Dennett said, "The judgment seat of Christ....All this will be manifested to us at that time in the patient grace of our blessed Lord, to us individually, not necessarily to others in public" (Christ the Morning Star, pp. 36-37).

H. D. R. Jameson said, "'We must all appear (or, as it should read, be manifested) before the judgment seat of Christ.' Note here, however, that the word is 'manifested,' not judged, for no saint will ever come into judgment (see John 5:24)...although our manifestation brings everything into view (not publically, I judge, but as between the individual and the Lord)" (Scripture Truth, vol. 1, pp. 317-318).

H. D'A. Champney said, "Though it is the judgment seat of Christ, He will not judge us as if we were criminals, but rather make manifest all our acts and ways....I do not think He will expose us before others, but rather to ourselves, and that, too, to magnify His grace and love which never failed us" (Wonderful Privileges – The Bride of Christ, p. 10).

F. B. Hole said, "He took them aside in private. Thus it will be with all of us when we reach Him at His coming. That will mean being manifested before His judgment seat; and it will be in the privacy and rest of His presence" (The Gospels and Acts, p. 162).

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The "all," in 2 Corinthians 5:10, includes all men. This means that the judgment seat of Christ actually extends to the Great White Throne judgment of unbelievers. Albeit, the character of the judgment will be altogether different. H. D. R. Jameson said, "As to the words 'we all,' it is evident from the context that the thought before the Apostle's mind embraces the appearing of all men before the judgment seat (the 'all' in verse 10 reaches in its scope to the full limits of the 'all' in verse 14), and as has been pointed out by the late Mr. Kelly, the Greek construction is accordingly different from that found in such a Scripture as 2 Corinthians 3:18, where believers only are included" (Scripture Truth, vol. 1, p. 318).

6) The Consumption Judgment

This is a judgment that the Lord will execute on the apostate Jews at the end of the Great Tribulation, just before He appears out of heaven (Isa. 10:22-23; 28:22; Dan. 9:27b). Since it will be before His Appearing, it will be done indirectly through an instrument raised up of God—the King of the North and his Arab confederacy (Psa. 83:1-8; Dan. 11:40-42; Joel 2:1-11, etc.). These armies will devastate the land of Israel from the north through to the south, killing about 10 million of the 15 million Jews who will be back in their homeland in those days (Zech. 13:8).

7) The Harvest Judgment

This has to do with the Lord’s judgment of the Christianized nations in the West (Matt. 13:38-42; Rev. 14:14-16). It will be executed when He appears (Matt. 24:27, 30; 2 Thess. 1:7-9; Jude 14-15; Rev. 1:7; 3:3; 11:15, etc.). When the Lord comes out of heaven as a Warrior-King, He will destroy the armies of the Beast and cast its leader (with the Antichrist) into the lake of fire (Rev. 16:13-15; 19:11-21). At that time, the Lord will “send forth His angels” to purge “the kingdom of the heavens” (i.e. Christendom) of unbelievers. These will be merely professing believers and those who have abandoned faith in God altogether—apostates, atheists, etc. All such will be cast directly into the lake of fire, without seeing death (Matt. 13:40-42, 49; 24:39-4). It is called the “Harvest” judgment because it is a discriminating work of separating the “tares” (the wicked) from among the “wheat” (the righteous). The wicked will be taken out in judgment and the righteous will live on into the millennial kingdom of Christ. This is the reverse of what will happen at the Rapture. At the Rapture the Lord takes the believers out of the earth (1 Thess. 1:10; 4:15-18) and leaves the unbelievers behind to enter the Tribulation period (Matt. 25:10-12.)

8) The Winepress (Vintage) Judgment

After the Lord returns (His Appearing) and destroys the armies of the West and the armies of the King of the North, He will restore a remnant of all 12 tribes of Israel to Himself. Then, while newly-restored Israel will be dwelling safely in their land under the protection of the Lord, a final confederacy of Gentile armies under Gog (Russia) will make an attack on them (Ezek. 38-39). The Lord will defend Israel from these armies by roaring out of Zion to destroy them. This is “the Winepress” (Vintage) judgment (Rev. 14:17-20; Isa. 63:1-6; Joel 3:12-14). It is called “the Winepress” because as the grapes in a winepress are crushed indiscriminately, so will be the judgment of the sinners in this enormous confederacy. This judgment is in contrast to the Harvest Judgment wherein certain ones are selected for judgment and others are not. The Lord will go forth from Jerusalem to the land of Edom (a trans-Jordanic land some 200 miles southeast of Israel—Rev. 14:20) and destroy the long train of Gog’s confederate armies that will have assembled there (Isa. 34:1-10; 63:1-6; Hab. 3:3-16). This judgment will mark the end of all wars (Psa. 46:9; Zech. 9:10).

9) The Sessional Judgment

After the Lord’s Warrior-judgments are over (the Harvest & the Winepress), He will conduct a sessional judgment in connection with the remaining Gentile nations that are situated outside the prophetic earth (Matt. 25:31-46). Since all hostile powers will have been subdued by the Lord’s previous warrior-judgments, this will be a calm judgment before “the throne of His glory.” This throne is not in heaven, but on earth. It is not a judgment of the dead, as is the “great white throne” judgment (Rev. 20:11-15), but rather, it is a judgment of living persons among the outlying nations of the world. The criterion on which the people of these nations are judged is simply whether or not they have been hostile toward the messengers of the gospel of the kingdom (“my brethren”)—not whether they have personally believed it. Those who have been hostile toward the Lord’s messengers and have rejected their message will be judged as a “goat” nation, and the guilty individuals of that nation will be cast into the lake of fire by the angels who will be the executors of this judgment (Matt. 25:31).

10) Millennial Judgment

When Christ sets up His millennial kingdom, He will “reign in righteousness” (Isa. 32:1; 61:11). The whole world will be forced to live righteously in what the Lord called “the regeneration” (Matt. 19:28), and those who choose to do otherwise will be killed (providentially) by a judgment of the Lord. By the morning of the next day, the offender will be struck dead! (Psa. 34:12-16; Psa. 101:5-8; Zeph. 3:5 – margin; Zech. 5:1-4)

11) the judgment of angels (evil)

After the Millennium, at the end of time, there will be a judgment of the evil angels (1 Cor. 6:3), and they will be cast into the lake of fire with the devil (Matt. 25:41). The glorified saints will be engaged in assessing this judgment. The judgment will determine what degree of punishment each fallen angel will be assigned. The good or “elect” angels (1 Tim. 5:21) are not part of this judgment; they do not need to be judged.

12) The Great White Throne Judgment

This judgment will also occur at the end of the Millennium, when time has ceased. It concerns the wicked dead. All who have died in their sins without faith, from the beginning of time to the end of time will be judged by the Lord at His “great white throne” (Isa. 24:22; Rev. 20:11-15). The wicked dead will be raised at that time and sentenced for the sins that they have committed (Rev. 20:13). They will be cast into the lake of fire (Hell) and punished there eternally (Matt. 25:46). Their judgment will be “according to their works.” This means that some in Hell will suffer more, and some less, because all have a different number of sins and a different degree of responsibility (Luke 12:47-48). God will not allow anyone to suffer in a lost eternity for something that he or she didn’t do. There will be no children or mentally handicapped persons punished in this judgment (Matt. 18:10); God does not hold persons accountable for their actions who are not mentally responsible. The “small and great” who will be judged at that time are not children and adults, but insignificant and prominent sinners of this world who have died in their sins.

Justification

Justification has to do with a person being cleared from every charge of sin that has been laid against him by being set in a new position before God in Christ, whereby he is no longer viewed by God as a sinner. The person is “reckoned” or "constituted" righteous in God's mind, and thus his legal standing in heaven is changed (Rom. 4:4-5; 5:19). The Concise Bible Dictionary states, “The word ‘justification’ may be said to be the estimation formed in God’s mind of the believer in view of that order of things of which Christ is the Head. Such estimation has its expression in Christ Himself, and its consequences are seen in Romans 5” (p. 465).

There are two parts to justification—a negative side and a positive side:

• The negative side has to do with the believer being cleared “from all things”—i.e. charges of sin (Acts 13:39).

• The positive side has to do with the believer being placed in an new position before God (“justified in Christ” – Gal. 2:17) wherein no further charge can ever be brought against him. (“In Christ” is a technical term used in Paul's ministry to denote the believer being in Christ's place before God.) Thus, the believer is not only in a new position, but he is there in an entirely new condition, having a new life that is without sin. This is called “justification of life” (Rom. 5:18).

W. Kelly said, “The weighty theme of justification has been now fully treated, on the side both of Christ’s blood shed in expiation and of His resurrection as carried through death in the power of God; that is to say, both negatively and positively—bearing all the consequences of our sins and manifesting the new estate in which He stands before God” (Notes on the Epistle to the Romans, p. 56).

J. N. Darby said, “There are two parts of justification—‘from sins,’ and ‘of life;’ the first, the clearing me of my old state; and the second, the putting me into a new place before God” (Collected Writings, vol. 21, p. 193). He also said, “‘Justification of life;’ this was a new position of man, not indeed yet the glory or resurrection with Christ and union with Him, but a new position and standing; not merely the clearing away of the sins a man was guilty of in connection with his old standing, but a new standing in life, a justification of life” (Collected Writings, vol. 13, p. 206).

F. B. Hole said, “Justification, as set before us in Scripture, implies more than the negative blessing of our being completely and righteously extricated from the condemnation [judgment] under which we lay; it involves our standing before God in Christ, in a righteousness which is positive and divine (The Great Salvation, p. 14).

The great result of being justified is that God no longer sees us as we once were (as sinners), because we are now in a new position before Him. This is illustrated in type in Numbers 23. Balaam prophecied about God's people from God's viewpoint ("the top of the rocks"), thus typifying what Christ’s work on the cross would make Christians through justification (vs. 9). From that vantage point, God did not view Israel as they actually were in the wilderness, as far as their state was concerned—which was in all kinds of sins. Balaam said, "He [God] hath not beheld iniquity in Jacob, neither hath He seen perverseness in Israel" (vs. 21). The prophet was not implying that God was blind; he was speaking under the power of the Spirit as to what Israel was positionally before God, and typically of what we are positionally before God through Christ’s finished work. Thus, in Paul’s epistles, justification has to do with the believer’s standing before God, not his state. It is a declarative act of God in which an ungodly sinner is "reckoned" righteous (Rom. 4:5).

There are eight different expressions regarding justification in Scripture, each denoting a different aspect. They are:

• Justified by grace—the source (Rom. 3:24).

• Justified by faith—the means of appropriation (Rom. 3:28).

• Justified by blood—the price (Rom. 5:9).

• Justification of life—a new condition (Rom. 5:18).

• Justified from sin—an honourable discharge from that master (Rom. 6:7).

• Justified by God—the One who does the reckoning (Rom. 8:33).

• Justified in Christ—the new position of acceptance (Gal. 2:17).

• Justified by works—the manifested evidence in the believer’s life of his being reckoned righteous before God (James 2:21, 24).

Some say that justified means "just-as-if-I'd-never-sinned." However, this definition comes far short of the truth of justification. If it were correct, justification would place believers back on the ground of innocence, equal to that on which Adam was in the Garden of Eden before he sinned. Adam fell from that ground, and that means that if we were placed there, there is a very real possibility that we could fall from it too. Then we would be sinners under judgment all over again! Justification sets us in a far higher place than that of innocence. As mentioned, our position before God as justified is the very place of acceptance and favour that Christ is in before God, because we are “justified in Christ” (Gal. 2:17), and we are there with a life that cannot sin (“justification of life” – Rom. 5:17). The believer cannot possibly fall from this place.

Kingdom, The

This term has to do with the sphere of the Lord’s authority in connection with men in various ways on earth. There are at least ten different expressions in Scripture regarding the kingdom depicting its different aspects. It is not that there are ten kingdoms, but rather, ten aspects or distinctive characters of one kingdom (Precious Things, vol. 3, p. 272):

1) The Kingdom Of God

This term (mentioned over 70 times in Scripture) has to do with the moral state that God forms in the subjects of the kingdom. That is, when this term is used, it is emphasizing the moral order that should be found in the walk and ways of those in the kingdom. In Romans 14:17, the Apostle Paul defines this aspect of the kingdom as not being outward religious rituals and ceremony (“meat and drink”), but rather as being moral characteristics (“righteousness, and peace, and joy in the Holy Ghost”) that God produces in His people.

This is seen in the answer that the Lord gave to those who were looking for the kingdom of God to be set up. The people thought that it would come in with an outward display of political power and material blessing. However, the Lord explained that it had already come and was on display "in the midst" of them, as demonstrated in His life, because He exemplified the moral features of the kingdom perfectly in His walk and ways (Luke 17:20-21).

A person enters the kingdom of God by new birth (John 3:5). Receiving a new life and nature from God (through new birth) enables a person to live according to the moral order of the kingdom. Apart from this, a person cannot rightly display the moral features of the kingdom of God in his life, nor can he understand and appreciate them displayed in others (John 3:3). While a person must enter the kingdom in reality by new birth, it is possible for one to put on an outward display of the moral features of the kingdom of God without being a real believer at all. Luke 13:18-21 indicates this hypocrisy. A great outward show of faith has developed among men in the Lord’s absence, mixed with much evil doctrine. In the millennial day, the kingdom will be marked by the appropriate, moral features in its subjects.

2) The Kingdom Of The Heavens

This is a term that is found in Matthew’s gospel only—occurring 33 times. It refers to the kingdom that was promised in the Old Testament Scriptures which the Messiah of Israel would set up on earth, having its seat of rule in the heavens (Gen. 49:10; 2 Sam. 7:12-13; Dan. 2:44). It is not a kingdom up in heaven, as commonly thought, but rather, a kingdom on earth with the seat of its government being in the heavens (Psa. 103:19). Israel’s prophets describe this kingdom as having incredible utopian conditions. (See The Millennium.)

Scripture indicates that on account of the Jews’ rejection of their Messiah, the setting up of the "the kingdom of the heavens" with its outward blessings would be postponed (Dan. 9:26; Mic. 5:2-3; Zech. 11:4-14). History attests to this fact. For almost two thousand years since the Jews crucified their Messiah, virtually nothing has materialized for them in the way of the kingdom being established as promised in the Old Testament.

God has not been frustrated by this rejection of Christ; He has ordered that, in the meantime, the Lord Jesus would set up “the kingdom of the heavens” in a mystery form. This can be seen by tracing the outline of Matthew's Gospel. In chapters 1-10, the Lord presented Himself to the nation as their Messiah. These chapters demonstrate that He had all the credentials as well as the power to bring in the kingdom according to the description given by the Old Testament prophets. However, the common people (chap. 11) and the leaders (chap. 12:24-45; Mark 3:22) rejected Him. Consequently, in chapters 12-13, in a number of symbolic actions and teachings, the Lord indicated that He would sever His connections with the nation (temporarily) and bring in the kingdom in this mystical character. Hence, the kingdom of the heavens would pass through a mystical phase (Matt. 13:10-17) before it would eventually be established in a public manifestation at the Appearing of Christ, as promised by Israel’s prophets. These two phases can be distinguished as:

• The kingdom in mystery (Matt. 13:11).

• The kingdom in manifestation (1 John 3:2 – J. N. Darby Translation footnote).

The parable in Luke 19:11-27 indicates that the Lord received the kingdom when He ascended to heaven after His death and resurrection. The “nobleman” in the parable (Christ) went into “a far country” (heaven) to receive a kingdom (vs. 12). Thus, the mystery phase of the kingdom of the heavens had its beginning at that time. Being in a mystery form at this present time, it does not look as though there is a kingdom in session. From all outward appearances it seems that God is not doing anything in this world at all. It is in a mystery form today because:

• It is without a visible King.

• It is without an earthly, geographical, administrative center.

• It has no national boundaries.

• Most of its professed subjects do not regard the authority of the King and live as if there were no King.

Regardless of these peculiarities, faith sees the King (the Lord Jesus) on His throne today in His kingdom. As good subjects in the kingdom, faith leads the believer to live according to the principles of the kingdom, as given in the Sermon on the Mount (Matt. 5-7), until the time comes when the kingdom passes into its public manifestation phase.

A person enters the kingdom in its mystery form by making a profession of knowing the Lord Jesus Christ, but the formal way of entrance is through baptism. Thus, “the kingdom of the heavens” is the realm of Christian profession. It includes those who are real believers and those who are merely professing faith in Christ. From Matthew 13 to 25, the Lord gave ten similitudes of the kingdom of the heavens in its mystery phase. These similitudes present a comprehensive description of the character the kingdom would have in this present day when the King is absent. The point of these special parables is not to reconcile the Christian revelation of truth (given in the epistles) with what is presented in the similitudes. Each similitude has a salient point that the Lord intends for us to understand, but they do not necessarily incorporate all of the doctrines of Christianity into them. For instance, God is seen as the King rather than the Lord Jesus in the 7th and the 9th similitudes. Also, in the 9th and 10th similitudes, believers are seen as guests invited to the wedding, and not the bride. The bride in both similitudes is not the focus of the Lord’s teaching, and thus is not in the picture. Therefore, it is important to focus on the salient point which the Lord is emphasizing in each, rather than to try to reconcile Christian doctrine with the details of each parable.

The ten similitudes can be divided into three groups: the first group (#1 Through #3) tells us what Satan is doing in the kingdom. The next group (#4 through #6) tells us what the Lord is doing in the kingdom in spite of Satan’s work. The last group (#7 through #10) tells us what we should be doing in the kingdom as good subjects.

• Similitude #1—Satan is introducing evil persons ("tares") into the kingdom (Matt. 13:24-30, 37-43).

• Similitude #2—Satan is introducing evil spirits ("fowls") into the kingdom (Matt. 13:31-32).

• Similitude #3—Satan is introducing evil doctrines ("leaven") into the kingdom (Matt. 13:33).

• Similitude #4—The Lord is securing individuals (a "treasure") for Himself (Matt.13:44).

• Similitude #5—The Lord is calling the Church (the "pearl") at a great cost to Himself (Matt. 13:45-46).

• Similitude #6—The Lord is saving souls by the gospel (the "dragnet") and putting them in local assemblies ("vessels") (Matt. 13:47-50).

• Similitude #7—We should maintain a right state of soul in relation to the Lord and have a forgiving spirit toward our brethren for fear of the governmental dealings of God in our lives (Matt. 18:23-35).

• Similitude #8—We should willingly serve in the Lord’s vineyard without competition, jealousy, or complaint (Matt. 20:1-16).

• Similitude #9—We should spread the gospel to the world, even though the Lord is rejected (Matt. 22:1-14).

• Similitude #10—We should be looking for the imminent return of the Lord (Matt. 25:1-13).

As mentioned, “the kingdom of the heavens” will pass into its manifestation phase at the Appearing of Christ (Dan. 2:31-45; 7:9-28). The kingdom in this aspect will be brought in by the power of God through judgment (Isa. 26:9; Acts 17:31). The first thing the Lord will do is cleanse the kingdom of the heavens of the mixture that has existed in it for many centuries. Those who are merely professing believers and those who have abandoned faith in God (apostates) will be taken out in judgment by the angels (Matt. 13:40-43; 24:40-41; Rev. 19:20). Many of these have professed subjection to the King, but have not believed the gospel of the grace and glory of God.

3) The Kingdom Of The Son Of Man

When the kingdom of the heavens passes into its full manifestation in the Millennium, Christ will reign publicly as "the Son of Man" (Matt. 13:41). There will be two departments in the kingdom—a heavenly sphere and an earthly sphere. The earthly side of the kingdom is called the kingdom of the Son of Man (Matt. 13:41; 16:28; 19:28; 20:21; Luke 22:30; 23:42; 2 Tim. 4:1; Heb. 1:8; Rev. 3:21; 20:4) and will be composed of the remnant of Israel and the Gentile nations (Zech. 2:11; Rev. 2:26-27; 21:24).

4) The Kingdom Of Their Father

—This term refers to the heavenly department of the kingdom in the day of Christ's public reign in the Millennium (Dan. 7:18, 22, 27 – J. N. Darby Trans.; Matt. 6:10; 13:43; 26:29; 1 Thess. 2:12; Heb. 12:28). In Matthew 13:43, the Lord used the figure of the “sun,” which is a heavenly orb, to describe those in the heavenly side of the kingdom. The “righteous” who will “shine forth” are not those who will be left on earth after the angels take the wicked out in judgment, but those who have been gathered into the “barn” in heaven (Matt. 13:30). This heavenly department of the kingdom will be composed of resurrected Old Testament saints ("the spirits of just men made perfect" – Heb. 12:22-23; Matt. 8:11; Luke 13:28), those who have died under the age of accountable responsibility and have been resurrected (Matt. 18:10), the resurrected martyred portion of the Jewish remnant (Rev. 11:11-12; 14:13; 20:4), and the Church—the "dead in Christ" who will be raised and the living saints who are raptured (1 Thess. 4:15-18; Phil. 3:20-21). These heavenly saints will reign with Christ over the earth in the millennial day (Heb. 12:22-23; Rev. 3:21). The reigning time of the heavenly saints will close at the end of the Millennium (Rev. 20:4). Revelation 22:5 confirms this, stating: "They shall reign to the ages of ages," which is, to the Eternal State.

5) The Kingdom Of The Son Of His Love—(Col. 1:13).

This term describes the one prevailing rule of life for those in the kingdom now who have the special place of being "sons"—i.e. Christians (Rom. 8:14-15; Gal. 4:5; Eph. 1:5). They are as near to God as the Son Himself (Eph. 1:6) and are loved by the Father as the Son Himself (John 17:23).

6) The Kingdom Of The World Of Our Lord And His Christ—(Rev. 11:15).

This term refers to Christ's Lordship authority being established over the whole world by the power of judgment at His Appearing. This aspect of the kingdom correlates with "the day of the Lord" when He publicly asserts His universal power and authority over all men (Isa. 2:10-22; Jer. 46:10; Joel 1:15; Zeph. 2:2-3; Mal. 4:5; 1 Thess. 5:2; 2 Thess. 2:2; 2 Peter 3:8-10).

7) The Kingdom Of Christ And Of God—(Eph. 5:5).

This aspect of the kingdom has to do with the display of Christ's glory in the Millennium. It correlates with "the day of Christ" which emphasizes the manifestation of His glory and the manifestation of the rewards of the heavenly saints (John 8:56; 1 Cor. 1:8; 3:13; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16; 2 Thess. 1:10).

8) The Kingdom Of Our Father David—(Mark 11:10).

This aspect of the kingdom sees Israel as the center of God's earthly operations.

9) The Heavenly Kingdom—(2 Tim. 4:18).

This has to do with the destiny of the heavenly saints.

10) The Everlasting Kingdom Of Our Lord And Saviour Jesus Christ—(2 Peter 1:11).

This aspect of the kingdom emphasizes the longevity of the kingdom. It will literally go on to the end of time, unrivaled by men. “Everlasting” in this verse does not mean eternal, but rather what goes on to the end of time. That is, the kingdom will exist for as long as time will run—which will be to the end of the Millennium. (The word “forever” is used in the same way in many places in the Old Testament.) Thus, the reign of the saints with Christ in the government of the world to come will continue “to the age of ages,” which is, to the Eternal State (Rev. 22:5 – J. N. Darby Trans.). When the Eternal State begins, there will be no need for reigning and controlling adverse powers that might rise up, as a kingdom implies.

G. Davison said, “This title assures us that once the kingdom has been set up in power, it will never be succeeded by another, as it will last as long as time lasts. It does not mean that the kingdom will go on forever in the eternal state, but rather that it will not have a successor. Kingdoms are established to keep adverse powers in subjection, as well as protect their subjects. Indeed one is the outcome of the other, but as there are no adverse powers in the Eternal State, the kingdom will not be needed. This is clear from 1 Corinthians 15:24-26” (Precious Things, vol. 1, Answers to correspondence –July/Aug).

At the end of time, the Lord will deliver the kingdom to the Father, in order to devote Himself to His bride (1 Cor. 15:24-28). Having received the kingdom from God, He will deliver it back to Him with an enhanced glory. Every administrator in history has failed to maintain the sphere of authority in which he has reigned; neither Adam, nor David, nor Solomon, nor any Gentile monarch has done so. However, when the Lord takes the kingdom, “all enemies” will not be all “put down,” but when He delivers it up to the Father in "the end," they will all be in complete subjection to God. This sets Christ apart from all others as the greatest Administrator.

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Many Christians confuse the kingdom with the Church, and consequently use unscriptural phrases such as, “The kingdom of the Church.” However, the kingdom is not synonymous with the Church for the following reasons:

Firstly, the kingdom in mystery spans a greater period of time than the Church’s time on earth. It is longer in duration, having its beginning ten days before the Church began, when the Lord went back to heaven (Luke 19:12; Acts 1:9-11). And it will also continue in its mystery phase after the Church is taken to heaven, to the end of the 70th week of Daniel, some seven years after the Rapture.

Secondly, the kingdom is broader than the Church as far as its subjects are concerned. As we have seen, the kingdom at the present time has both “tares” (mere professors) and “wheat” (real believers), whereas the Church consists of true believers only. People may join a so-called church denomination and be on its official register, but if they are not saved through faith in Christ, they are not a part of the Church of God.

Thirdly, Christ is the King in His kingdom and we are His servants, but in Scripture He is never spoken of as being the King of the Church. Rather, He is Head of the Church and believers are members of His body (1 Cor. 12:12-13; Col. 1:18).

Fourthly, Matthew 16:19 tells us that Peter was given “the keys of the kingdom of the heavens,” not the keys of the Church. These keys are baptism and discipleship. By these two things, one enters into the kingdom outwardly, but they do not make a person part of the Church. Entrance into the Church of God is only through being born of God and being sealed with the Holy Spirit (John 3:5; Eph. 1:13; 4:4).

Lastly, in the fellowship of the Church, we are to put away leaven by excommunicating the person or persons in whom it is found (1 Cor. 5:11-13). In the kingdom of the heavens (in mystery), evildoers and the leaven are not removed, but are permitted to go on "until the harvest" (Matt. 13:28-30).

Last Days, The

This expression is used in the New Testament to describe two completely different dealings of God with men. Bible students who do not understand God's dispensational ways with Israel and the Church will be in a quandary when it comes to interpreting the meaning of "the last days." For instance, Scripture indicates that God has visited His earthly people Israel in the "last days" in the Person of His Son (Heb. 1:2), and in those "last times" Christ died and was raised from the dead (1 Peter 1:20-21). Scripture also indicates that Israel will be attacked by the King of the North (Dan. 8:19, 23; 11:40-43) and will be restored and brought into a relationship with the Lord in the "last days" (Dan. 12:1-4; Isa. 2:2-4; Micah 4:1-2). Some of these things have happened 2000 years ago and some of them are yet to happen. The obvious question is: “How can these things all be in the last days?”

People have come up with all sorts of ideas in an attempt to explain this. However, when we understand that the calling of the Church by the gospel is an interposed, parenthetical thing in the ways of God with Israel, the problem is solved. Taking the time of the Church’s sojourn on earth out of the picture (which has been almost 2000 years), we see that God's dealings with Israel go straight from the time of the Lord's death and resurrection to the 70th week of Daniel (Dan. 9:27), which is the final seven years of their history before Christ appears and restores Israel and establishes His millennial kingdom. In that sense, Christ's death as well as those prophetic events regarding the attack on Israel and the nation’s eventual restoration are really all in Israel's last days.

Between Christ’s death and Israel’s restoration (the present interval), God has turned His attention to calling the Church by the gospel of His grace (Acts 15:14). The Church will remain on earth in the place of testimony until the Lord comes to take it home to heaven at the Rapture. It, too, has its "last days" of testimony on earth. The apostles Paul, Peter, and John, and the Lord’s brother Jude, all speak of it (1 Tim. 4:1; 2 Tim. 3:1; 2 Peter 3:3; 1 John 2:18; Jude 18). We are in these last days now, but we are not in the time of Israel’s last days, because these two different dealings of God which must not be confused.

Lordship of Christ, The

This is not an actual term in Scripture, but the truth that it conveys is definitely found in God’s Word. Christ’s Lordship is referred to in many places in the New Testament by the phrase—“in the Lord” (Rom. 16:2, 11-13, 19; 1 Cor. 7:22, 39; 9:1-2; 11:11; 15:58; 2 Cor. 10:17; Eph. 2:21; 4:1, 17; 5:8; 6:1, 10, 21; Phil. 2:19, 24, 29; 3:1; 4:1-2, 4, 10; Col. 4:7, etc.). Lordship has to do with the believer acknowledging Christ’s authority in his life practically.

In the epistles of Paul, “in the Lord” is different from “in Christ”—another expression that he often uses. “In Christ” refers to the believer’s position before God in Christ’s place of acceptance (Eph. 1:6; 1 John 4:17). It is an eternally fixed standing in which all Christians are in. (See In Christ.) “In the Lord,” on the other hand, has to do with the believer acknowledging the Lord’s authority in his life in practical matters. Hence, all Christians are “in Christ,” but all Christians may not be living their lives “in the Lord”—that is, as recognizing His Lordship authority over them practically.

Owning Christ’s Lordship in our lives means that we are not to just go out and do whatever we want to do, but to know from principles in the Word of God what the Lord would have us to do. Hence, Lordship applies to doing what He wants us to do in personal matters of conscience (Rom. 14:5-9), fellowship (Rom. 16:2, 19; Phil. 2:29), companionships and marriage (1 Cor. 7:39), the roles of men and women in the assembly (1 Cor. 11:11), walking in a way that would express the truth that the Church is the body of Christ (Eph. 4:1-4), children’s obedience (Eph. 6:1), travel plans (Phil. 2:24), service (Rom. 15:58; 16:11-13; Eph. 6:21; Col. 4:7), etc. Living practically under the Lordship of Christ is the secret of a happy, fruitful Christian life.

Lord's Table & Lord's Supper, The

The “Lord’s Table” (1 Cor. 10:21) is a symbolic term signifying the Scriptural ground of fellowship on which the Lord gathers Christians around Himself. (It is not a literal table on which Christians put the emblems of the Lord’s Supper to break bread.) Since a “table” in Scripture symbolizes fellowship, “the Lord’s Table” refers to the fellowship of Christians which the Lord has formed. It is a fellowship where He is in the midst of those whom He has gathered together for worship and ministry, and where His authority is recognized and bowed to in administrative actions that take place in that fellowship. In fact, the Lord’s Table is the only “fellowship” among men to which Christians are called (1 Cor. 1:9). All other fellowships that men make are schismatic—even though they may have been formed with the best of intentions. (See Gathered to the Lord’s Name.)

A common error is to confuse “the Lord’s Table” (1 Cor. 10:21) with “the Lord’s Supper” (1 Cor. 11:20, 23-26). Oftentimes these two terms are used interchangeably as if there were no difference between them, but this is not correct. As mentioned, the Lord’s Table is a symbolic term, whereas the Lord’s Supper is a literal ordinance that Christians partake in when they remember the Lord in His death in the breaking of bread.

A couple of differences between these two things are: If a person is gathered to the Lord’s name, he is at the Lord’s Table 24 hours a day, seven days a week, but he only eats the Lord’s Supper at a specific hour on the Lord’s day, once a week. Another difference is that under normal conditions, a person should come to the Lord’s Table once in his life (when he comes into fellowship initially with those gathered to the Lord’s name), but he should come to the Lord’s Supper many times—i.e. weekly. Therefore, it would be incorrect to say that we go to the Lord’s Table on the Lord’s Day. It would be better to say that we go to partake of the Lord’s Supper on that day. Well-meaning people may say things such as, “Brother so and so stood up at the Lord’s Table to give thanks,” but the comment would be more accurate if it was said that the brother stood up at the Lord’s Supper to give thanks.

When a person is received into fellowship, he is received to “the Lord’s Table” wherein he has the privilege of eating “the Lord’s Supper.” If a person is “put away” under an administrative act of judgment by the assembly (1 Cor. 5:13), he is put away from the Lord’s Table, not merely from the Lord’s Supper. Thus, he is put outside the fellowship of the saints gathered to the Lord’s name as a whole, which would include the privilege of breaking bread. Some think that the eating mentioned in 1 Corinthians 5:11 is referring to eating the Lord’s Supper. Hence, they conclude that we are not to break bread with a person who has been put away, but we can eat a common meal with him, and thus have fellowship with him on an individual basis. This, however, is a mistake; eating in this verse has to do with any kind of eating—whether it is in the breaking of bread or at a common meal in our homes. The J. N. Darby Translation clarifies it by stating that we are “not to mix with him” socially (1 Cor. 5:11).

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The Lord’s Supper is spoken of in 1 Corinthians 10-11 in two ways. Some differences in these two chapters are:

Chapter 10:15-17 is the collective act of breaking bread—it says, “the cup of blessing which we bless,” and “the bread which we break,” whereas chapter 11:23-26 is the individual act of breaking bread. It says, “This do ye ... ”

In chapter 10:15-17 the “bread,” viewed in its unbroken state, represents the mystical body of Christ, whereas the “bread” in chapter 11:23-26 represents the Lord’s physical body in which He suffered and died.

Chapter 10:15-17 puts “the cup of blessing” first, then followed by “the bread,” because it is speaking of our title to be at the Table as redeemed believers—which is a result of His blood being shed. In chapter 11:23-26 the order is reversed, putting the breaking of the bread first, then followed by the drinking of the cup, which is the order in which it is to be eaten (Luke 22:19-20). This is because we eat the Supper in remembrance of Him in His death, and He suffered in His body first, then after dying His blood was shed.

In chapter 10:16-17, the breaking of bread is in connection with “the Lord’s Table,” wherein we show forth the fellowship of the body of Christ (vs. 21). In chapter 11:26, in the breaking of bread (“the Lord’s Supper”), we show forth Christ’s death.

Chapter 10:15-22 has to do with our responsibility to keep separate from all other tables (fellowships)—be it schismatic Christian tables, Judaistic tables, or idolatrous tables, whereas chapter 11:23-32 has to do with our responsibility to maintain personal purity in our lives.

Mercy & Mercies

Mercy is “not getting what we deserve”—i.e. being judged for our sins. It is often mentioned in contrast to grace, which has to do with “getting something we don’t deserve”—i.e. salvation and the many blessings associated with it. Thus, God extends His “mercy” to men in their sins (Eph. 2:4) because He does not want any to perish in a lost eternity (2 Peter 3:9).

On the other hand, the "mercies" of God have to do with temporal things that God grants to men providentially in the vicissitudes of life on earth (Gen. 32:10; Psa. 40:11; Lam. 3:22; 2 Cor. 1:3; Phil. 2:1; Col. 3:12). This would be things having to do with His care for people amidst the dangers of life, etc. Thus, in contrast to our blessings which are heavenly, spiritual, and eternal, the mercies of God are earthly and temporal provisions that He grants to men on earth. This distinction between mercy and mercies is a general thing in Scripture; there may be exceptions. (“Mercies” in Romans 12:1 should be translated “compassions”).

The following quote from The Christian Friend magazine (E. Dennett, editor) is helpful in this regard: "In verse 3 [of Ephesians 1] we find the best kind of blessings, in the best place; they are in Christ, and they are all there. We have temporal mercies assuredly, but that is just a kind of passing thing, and not our portion" (The Christian Friend, vol. 9, 1882, pp. 213-214).

Millennium, The

This is a term that is found in the Latin Vulgate Version in Revelation 20:4, but it does not appear in the KJV. It refers to the 1000-year public reign of Christ which will begin at His Appearing. Israel’s prophets speak of this kingdom which their Messiah would set up (2 Sam. 7:12-16; Psa. 72; Dan. 2:44, etc.). They state that it would go on “forever,” which in the Old Testament means “for as long as time shall run,” or “until the end of time.” Revelation 20 states that the kingdom will last for 1000 years—hence comes the word “Millennium” (Rev. 20:4, 6).

Israel’s prophets describe this coming kingdom as having incredible utopian conditions. Some of the outstanding features are:

• Israel’s Messiah (the Lord Jesus Christ) will reign supreme over all of the world, not just over Israel (Psa. 47:7; Zech. 14:9). The Gentile nations will gladly be gathered together under Him (Psa. 18:43-44; Zech. 2:11).

• Jerusalem will be the capital city of the world and the religious center of the earth (Isa. 2:2; 62:6-7; Psa. 48; Ezek. 5:5; Jer. 3:17; Psa. 87:1-3).

• There will be one universal government over all the earth, wherein “righteousness” will reign (Psa. 72:1-7; Isa. 9:6-7; 11:4; 16:5; 32:1, 16-18; 61:11).

• The duration of this kingdom will be for as long as time will run (2 Sam. 7:12-16; Dan. 2:44; 7:14, 44; Psa. 145:13).

• Israel will be established as the "head" of all nations on earth according to God's original purpose for them; they will no longer be under Gentile dominion (Deut. 26:18-19; 28:1; Isa. 2:1-5; 60:14; Dan. 3:29-30; 7:27; Psa. 18:43; Psa. 47:3).

• There will be world peace—no more wars (Psa. 46:9; Psa. 72:7; Isa. 2:4; Mic. 4:3; Hos. 2:18; Isa. 60:18; Psa. 147:14).

• The Lord will make a "new covenant" with Israel on the principle of grace, wherein He will bless them spiritually and materially (Jer. 31:31-34).

• The Holy Spirit will be “poured out” on Israel and they will perform miracles to help and bless the world in the name of the Lord (Isa. 44:3; Ezek. 39:29; Joel 2:28-29).

• There will be one world-religion—the universal worship of the Lord Jesus Christ as Jehovah of Israel in the context of Judaism under the "new covenant" principles of grace. Thus, the Millennium will be an economy where the Law and the Sabbath will be observed, etc. (Isa. 66:23; Ezek. 44:24; 45:17). Christianity and its way of approach to God “in spirit and truth” (John 4:24; Heb. 10:19-22) will not be the religious order of that day.

• Idolatry and every false religion will be abolished from the face of the earth. Islam, Hinduism, Buddhism, etc., will be gone forever (Isa. 1:28-31; 2:18; Ezek. 37:23; Hos. 14:8; Mic. 5:12-14; Zech. 13:2-6; 14:9).

• Creation itself will be released from its bondage and curse. The earth will sing (figuratively speaking) and enjoy its Jubilee (Isa. 35:1-2; Psa. 65:13; Zech. 14:11; Rev. 22:3). Compare Romans 8:19-22.

• The blind, deaf, dumb, and lame, etc., will all be healed (Isa. 35:5-6; Psa. 146:8). There will be no more sickness and disease on earth—no more flu, cancer, etc. Consequently, there will be no need of doctors, dentists, nurses, hospitals, etc. (Isa. 33:24; Psa. 103:3).

• Men and women will not die of natural causes, but will live as long as a tree—i. e. for the duration of the 1000 years! (Isa. 65:20, 22)

• The savage and killer instincts in the animals will be changed. “The wolf and the lamb” will live together. Children will play with lions and snakes and will not be hurt (Isa. 11:6-9; 35:9; 65:25; Ezek. 34:25).

• There will be a new river with healing waters flowing out from under the new temple that will be built. It will flow into the center of Jerusalem and part into two heads—one to the east, emptying into the Dead Sea, and one to the west, emptying into the Mediterranean Sea. This river will have healing properties that will enrich and fertilize the whole earth (Ezek. 47:1-9; Zech. 14:4, 8; Psa. 65:9-10; Joel 3:18).

• Agriculture will flourish in a way that has not been known since the fall of man (Psa. 65:9-13; Psa. 67:6; Psa. 144:13-14; Isa. 27:6; 35:1-2, 7; Joel 2:21-27; 3:18; Amos 9:13-15; Mic. 4:14; Zech. 3:10). The desert will blossom like a rose (Isa. 35:1-2, 7). Fruit trees will produce crops monthly! (Ezek. 47:12) The harvests will be so great that there will not be enough time to get the crops off the fields before it will be time to sow again (Amos 9:13).

• Resulting from such abundance, there will be no more poverty on earth (Psa. 132:15; Isa. 41:17; 65:21-23; Psa. 146:7).

• All the nations of the earth will be tributary to Israel (under taxation) and Israel will "suck" of the abundance of the Gentiles and will be the wealthiest nation on earth (Isa. 60:5-6, 9-11, 16-17; 61:4-5; Psa. 72:10; 10:14-15; Zech. 14:14). The Gentiles will have so much materially that they will be glad to give a portion of it to Israel. They will be happy to serve Israel—feeding their flocks, plowing their fields, and keeping their vineyards (Isa. 14:2; 61:5-6)—while Israel will attend upon the things of the Lord as His Priests and Ministers, teaching the nations how to live in the kingdom (Isa. 2:3; 61:6; Micah 4:2).

• The earth will shine with the Lord's glory and the Millennium will be one long nightless day (Ezek. 43:2; Num. 14:21; Hab. 2:14; Psa. 72:19). The light of His glory will be so bright that at night-time it will not be totally dark (Zech. 14:6-7; Isa. 4:5-6; 30:26; 60:19-20; Rev. 21:23-24).

• Satan and his angels will be bound in the abyss, and men on earth will no longer be harassed by the tempter to do evil (Rev. 20:1-3; Isa. 24:21-22).

• Any crime that will occur through the self-will of men will be dealt with by morning light of the following day. The offenders will be killed by a providential judgment of the Lord (Psa. 101:7-8; Zech. 5:1-4). Any who may be minded to sin will not dare to do so for fear of judgment. Thus, the world will be virtually free of crime, immorality, spiritual corruption, etc. As a result, there will be no need of security systems, safe deposit boxes, door locks, etc.

Ministry

This refers to the exercise of a person’s spiritual gift—the discharge of the service the Lord has given us to do for Him (1 Peter 4:10-11). Since all Christians have a gift, all Christians should be in the ministry. It may not be in ministering the Word publicly in Bible meetings, but exercising one’s gift will result in the person being a “joint of supply” to the whole body in some way (Eph. 4:16). (See Gift.)

People talk about being “called to the Ministry.” They mean that they feel they are being led to pursue the occupation of a clergyman (a so-called Minister or Pastor), and thus enroll in a seminary to be trained for that position in a church denomination. But in the Scriptural sense of the word, we have all been “called to the ministry,” because we all have a gift that is to be exercised for the Lord. The problem in the Church today is that there are many like “Archippus” who are not fulfilling their ministry (Col. 4:17).

Mysteries, The

A “mystery,” in Scripture, is not something mysterious and enigmatic, but an open secret, which before it was revealed, was unknown by men (Deut. 29:29). W. Kelly said, “‘The mystery of His will:’ this does not mean something you cannot understand, but what you could not know before God told you....The word ‘mystery’ means what God was pleased to keep secret—something He had not before revealed—but is quite intelligible when it is unfolded. ‘Mystery’ in the popular sense, is totally different from its use in the Word of God” (Lectures on the Epistle to the Ephesians, p. 25).

“The mysteries of God” (1 Cor. 4:1; 13:2; 14:2) are certain lines of truth that God did not make known to men until the coming of the Lord Jesus Christ and the sending of the Holy Spirit (Rom. 16:25; Eph. 3:5; Col. 1:26). Essentially, they constitute the Christian revelation of truth. The apostles were the “stewards” of these mysteries, and thus were responsible to make them known to the Church (1 Cor. 4:1). W. Kelly said, “‘Stewards of the mysteries of God’ means those called and responsible for bringing out the special truths of Christianity” (An Exposition of Timothy, p. 63).

As believers on the Lord Jesus Christ, Christians in general are privileged to have been brought into these secrets of God’s heart (John 15:15; Rom. 16:25-26; Eph. 1:8-9; Col. 2:2-3). Since these truths have been openly revealed in the inspired writings of the apostles, they are now the common property of all believers. Hence, there is no such thing as a special class of initiated Christians having an “inside track” on these things; these precious truths are for the whole Church of God. The Christian revelation of truth has not been delivered to the apostles, but rather, through the apostles “to the saints.” Thus, the saints are the custodians of the truth; they are to “earnestly contend” for it by knowing it, by walking in it, and in disseminating it (Jude 3).

There are a number of references to these “mysteries” in the New Testament. The word in the Greek text (musterion) appears some 27 or 28 times, and it has led Bible teachers to categorize them. Some say there are seven mysteries, others say ten, and others twelve, fourteen, seventeen, etc. The difference of opinion as to how many there really are stems from not taking into account that some of the references are speaking of the same mystery, but with slightly different wording. Most say that there are ten. These are:

1) The Mysteries of The Kingdom (Matt. 13:11; Mark 4:11; Luke 8:10).

The Lord indicated to His disciples that there are several “mysteries” (plural) in connection with the kingdom. He was alluding to a sub-set of ten similitudes outlined in the Gospel of Matthew, which are a special kind of parable that begins with the phrase, “The kingdom of the heavens is like unto....” (Matt. 13:24, 31, 33, 44, 45, 47; 18:23; 20:1; 22:1; 25:1). These similitudes describe the unusual form which the kingdom would take in this present day when the King is rejected and visibly absent from this world. These parables serve a two-fold purpose. They give an understanding of these things regarding the kingdom to those who have received the Lord, but they also work to conceal the truth from those who have not believed on Him (Matt. 13:10-17).

These ten similitudes indicate that the kingdom in this present day would be without a visible King, without an earthly administrative center, with no national boundaries, and that most of its professed subjects (who are merely professing believers) would not regard the authority of the King, and live as if He doesn’t exist. Furthermore, these similitudes indicate that this strange set of circumstances and the mixture of real and merely professing believers would continue to exist in the kingdom until the Lord appears. These “mysteries of the kingdom” present truth that was unknown in Old Testament times, but is now open to all who believe. (See Kingdom of the Heavens.)

2) The Mystery Of God’s Will Concerning Christ And The Church (Rom. 16:25; Eph. 1:9-10; 3:3-4, 9; 5:25-32; 6:19; Col. 1:26, 27; 2:2-3; 4:3).

This mystery is said to be “great” because it is the jewel of all the mysteries and is something that is near to the heart of God (Eph. 5:32). It discloses the truth of Christ and the Church, and presents God’s great purpose to display the glory of this relationship before the world in a coming day.

The truth disclosed in this mystery has been “hid” in God’s heart from the foundation of the world (Eph. 3:9). The secret which has now been made known is that God will display Christ’s glory before the world through a specially formed vessel of testimony—the Church, which is His body and bride (Eph. 1:22-23; 5:25-32; Rev. 21:9-22:5). This display will be in two spheres (heaven and earth) and will take place in “the dispensation of the fulness of times,” which is the Millennium (Eph. 1:10 – “the Christ” refers to the mystical union of Christ and the Church). W. Kelly said, “There are two great parts in this hid, but now manifest, mystery. The first is that Christ should be set in heaven above all principalities and powers, and have the entire universe given to Him as Head over the inheritance on the footing of redemption— Himself exalted as Head over all things heavenly and earthly, and the Church united to Him as His body, He being thus given as Head to the Church over all things. Then, the other side of the mystery is Christ in the saints here below....In Ephesians the Apostle dwells more upon the first of these aspects, in Colossians on the second” (Lectures on Colossians, p. 107).

3) The Mystery Of The Faith (1 Tim. 3:9).

This refers to the special revelation of truth that has been revealed through the coming of the Holy Spirit. It entails the specific blessings of the believer in connection with Paul’s doctrine and the ordering of the Christian’s conduct in accord with the present dispensation (1 Tim. 1:4 – J. N. Darby Trans.). All this was unknown in Old Testament times.

4) The Mystery Of Godliness (1 Tim. 3:16).

This refers to the secret of godly living. Paul told Timothy that if he wanted to know “how one ought to conduct oneself in God’s house” (1 Tim. 3:15), all he needed to do was to look at the Lord Jesus and His perfect pathway in this world. Thus, the secret of being godly is to be acquainted with the walk and ways of Christ and to emulate it. This could not have been something that the Old Testament saints knew about because Christ had not yet come to give us the perfect pattern of godliness. W. Kelly said, “The secret (now revealed) of piety or godliness is the truth of Christ. He is the source, power, and pattern of what is practically acceptable to God—His Person as now made known” (An Exposition of Timothy, p. 72). Meditation on Him and His walk will lead us to emulate His life, and thus we will walk in true godliness in this world.

5) The Mystery Of The Glorification Of The Saints (1 Cor. 15:51-57; 1 Thess. 4:15-18).

This refers to the revelation of truth concerning “life and incorruptibility” being brought to light through the gospel (2 Tim. 1:10). Resurrection itself was not a secret. Old Testament saints knew that God would raise the dead, and they looked forward to the time when it would happen (Job 14:10-14; Psa. 16:10-11; Psa. 17:15). In fact, it was a part of the orthodox Jewish faith (John 11:24; Acts 23:8; 26:8; Heb. 6:2). It is the manner in which they would be raised, and the condition into which they would be changed, that they didn’t know. Neither did they know when this would occur. They simply believed that somehow it would be taken care of “at the last day” (John 11:24).

These things have been brought to light through the gospel and are an open secret in the New Testament. We now know that the saints who have “fallen asleep through Jesus” (1 Thess. 4:14), will be raised in “incorruption”—a glorified condition—at the time of the Rapture (1 Cor. 15:51-56; Phil. 3:21; 1 Thess. 4:15-18). We also know that at that same time, the living saints will also experience a miraculous change of glorification, and will “put on immortality” (Rom. 8:11; 1 Cor. 15:53; 2 Cor. 5:4). The result will be that the saints will “bear the image of the heavenly”—Christ (1 Cor. 15:49). They will be like Him morally (1 John 3:2) and like Him physically (Phil. 3:21). This was not known in Old Testament times.

6) The Mystery of the Stars & Candlesticks (Rev. 1:12, 20).

This refers to the responsibility that elders/overseers have (in the local assemblies where they reside) to order the assembly according to the mind of the Lord in doctrine and in practice. In interpreting what John had seen in the first vision of the book (Rev. 1:12-16), the Lord explained that “the seven golden candlesticks” are the local assemblies set in the earth as a public witness for Him as light-bearers in the communities where they are located. He also said that the seven “stars” are the “angels” of those assemblies, and that these were in His “right hand” (Rev. 1:20; 2:1). As “stars,” the elders in these assemblies were to provide light, wisdom, and guidance for the various situations that the assemblies would face. Being also called “angels” indicates that these spiritual leaders were to act as the Lord’s messengers by making sure that things were done rightly. The fact that they were in His “right hand” indicates that they were to act for Him as His representatives and thus were directly responsible to Him. This, too, was not known in Old Testament times, because this function only pertains to the Church and its testimony on earth, and the truth of the Church in those days had not yet been revealed.

7) The Mystery Of The Olive Tree (Rom. 11:25).

This mystery has to do with dispensational truth. Dispensational truth is Bible teaching that distinguishes the various dispensations (administrations) that God’s house has had, or will have, through the ages of time. (See Dispensations.) The dispensational truth in connection with “the olive tree” refers to the suspension in the legal dispensation wherein God has been dealing with Israel. This was brought about through the Jews’ rejection of Christ. During the suspension, God has reached out to the Gentiles and has brought them into a place of favour. This is indicated in Romans 11:17, where the Apostle Paul states that the natural branches of the olive tree have been “broken off” and branches from “a wild olive tree” have been grafted into the tree. This does not mean that the Gentile world has been saved by the gospel, but that opportunity and grace has been extended to them.

The passage goes on to mention that the mass of the Gentiles, who will outwardly (professedly) embrace this privilege, will prove themselves to be unbelievers, and they too, as branches, would be “cut off,” and God would take up with the natural branches and graft them in again (Rom. 11:18-24). Paul adds that this re-grafting would not take place “until the fulness of the Gentiles be come in” (Rom. 11:25). This refers to the full number of believers from among the Gentiles who have been “ordained to eternal life” (Acts 13:48), believing the gospel and being saved. Once that has taken place, Paul says that God will turn His attention to Israel again and will save the nation (Rom. 11:26-29). Again, this outreach to the Gentiles is not found in the Old Testament, and therefore, the Old Testament saints knew nothing about it (Deut. 29:29).

8) The Mystery Of Iniquity [Lawlessness] (2 Thess. 2:7).

This “mystery” has to do with the spirit of disobedience stirring in the Christian profession and in the world generally. It refers to the working of the human mind in opposition to the will of God in all things, divine and secular, through the influence of the devil. The secret working of lawlessness is something that was going on in the apostles’ day, and it would continue to grow until it would be fully displayed in the apostasy of “the man of sin” (the Antichrist).

It is not that God hasn’t put a restraint on the working of lawlessness. The Apostle Paul mentions that God has two restrainers which He has set on earth that work to curtail the progress of lawlessness. Paul defines these as:

• “That which restrains” (2 Thess. 2:6).

• “He who restrains” (2 Thess. 2:7).

“That which restrains” refers to the principle of law and order in human government which God put in man’s hand to exercise after the flood (Gen. 9:5-6; Eccl. 5:8; Rom. 13:1-7). J. N. Darby said, “‘That which hinders’ therefore, is the power of God acting in government here below as authorized by Him. The grossest abuse of power still bears this last character. Christ could say to Pilate, ‘Thou couldest have no power against Me, except it were given thee from above.’ Wicked as he might be, his power is owned as coming from God” (Synopsis of the Books of the Bible, on 2 Thessalonians 2). Mr. Darby also said, “‘That which restrains’ in the Greek means a thing. What is it? God has not told us what it is, and this, doubtless, because the thing which restrained then is not that which restrains now. Then it was, in one sense, the Roman Empire, as the fathers thought; who saw in the power of the Roman Empire a hindrance to the revelation of the man of sin, and thus prayed for the prosperity of that empire. At present the hindrance is the existence of the governments established by God in the world” (Collected Writings, vol. 27, pp. 302-303).

The second Restrainer that Paul mentions is “He who restrains” (2 Thess. 2:7). This refers to a divine Person—the Holy Spirit residing on earth in the Church—acting to restrain evil in various spheres. The Apostle Paul says that the Spirit will restrain “until He be taken out of the way [be gone].” Thus, there is a time when the Holy Spirit will no longer reside on earth. Since the Spirit will dwell in the Church “forever” (John 14:16), when the Church is called away from the earth by the Lord at the Rapture, the Spirit will go from the earth at that time as well. E. Dennett said, “What Paul teaches in 2 Thessalonians 2 is that the thing which restrains the manifestation of this monster of iniquity at the present moment is the presence of the Holy Ghost on earth in the Church” (Christ as the Morning Star and the Sun of Righteousness, p. 46). The Spirit’s being “gone” does not mean that the Spirit will cease to work on earth. He will continue to work on earth, but it will be from heaven as He did in Old Testament times.

Lawlessness exists in the world and in the Church. Apostasy—the abandoning of a profession that one once made of holding the truth—is also at work. (Real believers do not apostatize. They may get swept along with the current of apostasy, and begin giving up certain doctrines and practices, but they will never publicly abandon the profession of their faith in Christ.) The secret working of lawlessness is rising on earth because the first restrainer is slowly weakening through a steady increase of apostasy in human government. Also, since the Spirit of God is more and more being disregarded by Christians, He is becoming more and more grieved, and consequently, is not exercising His power to restrain evil as He might if He were given His rightful place in the Christian testimony. But when the Church and the Holy Spirit are “taken out of the way,” evil will flood in, in an unprecedented way. This open secret gives us to know that there is an end to the working of lawlessness in the judgments of the Lord at His Appearing (2 Thess. 2:8).

9) The Mystery Of Babylon, The Mother Of Harlots (Rev. 17:5).

This mystery reveals that after the true Church is called away from the earth at the Rapture, the false church of merely professing believers (which will be left behind), will be headed up by the Roman Catholic system. It will have the character of religious confusion and blasphemy that the Babylon in history was known for; hence the same title is given to that system. The false church will use its money and influence in the political arena to unite the nations in western Europe into a ten-nation confederacy (Rev. 6:1-2; 17:12-13). This is really a revival of the Roman Empire (Dan. 2:40-43; 7:7-8; Rev. 17:7-11). Thus, the Church of Rome in its ecclesiastical corruption will control the western super-powers, as depicted in the woman riding the beast (Rev. 17:1-4). This controlling power will only “continue a short space” (Rev. 17:10). That is, it will only last for the first three and a half years of Daniel’s 70th week (Dan. 9:27). In the middle of the prophetic week, the political side of the empire energized by Satan will rise up and destroy that corrupt religious system (Rev. 17:16-18). Since the whole subject of the Church was not known by Old Testament believers, the existence of the false church and its corruption would also be something they didn’t know about.

10) The Mystery Of God (Rev. 10:7).

(This “mystery” is not the same as “the mystery of God” in Colossians 2:2, which is an aspect of the mystery of Christ and the Church.) The “mystery” in Revelation 10 has to do with the secret of God’s “ways” with men, which are “past finding out” (Rom. 11:33), finally being made plain. For thousands of years God has allowed evil men to continue in their wickedness and to seemingly get away with it. Indeed, His longsuffering patience and forbearance with sin and sinners in this world is a perplexing thing. However, when Christ publicly intervenes at His Appearing, and He judges this world in righteousness (Acts 17:30-31), the mystery of God will be “finished [completed].” That is, when God brings His judgments upon the earth, this mystery will become an open secret, and the rightness of all His dealings through the ages will be seen, and thus He will be justified in it all.

The dark and sinister working of evil that is going on today, seemingly unchecked, has always been difficult for the mind of man to grasp. Why, it is often asked, would God allow evil to go on and grow in the world without judging it? This perplexity is depicted in the complaint of Asaph in Psalm 73. While all the previous mysteries have been disclosed to us now and are opened secrets, we must wait for this last mystery to be disclosed—which will happen when the Lord appears.

W. Kelly said, “The mystery here is not Christ and the Church, but God’s allowing evil to go on in its present course with apparent impunity” (The Revelation Expounded, p. 127). He also said, “God would terminate the mystery of His present seeming inaction in the public government of the earth” (The Revelation Expounded, p. 126). H. Smith said, “The mystery of God in this passage refers to the fact that for long ages God has not publicly intervened in the affairs of men. The wickedness of men has grown unchecked by any public display on the part of God. Men have been allowed to gratify their lusts, attain their ambitions, to increase in their rebellion against God and persecution of His people. Through the ages God’s people have been tortured on the rack, banished from their homes, and martyred at the stake, and God, it might seem, has not interfered. All this—which has been called the silence of God—is a great mystery” (The Revelation, p. 60).

New Creation

This refers to the new race of men that God is presently creating under Christ, “the last Adam” and “the second Man” (1 Cor. 15:45, 47). Since the first race of men under Adam has failed terribly (Eccl. 7:20; Rom. 3:23), God has purposed to make an altogether new race under Christ that will properly represent Him in this world and glorify Him in all things.

Scripture indicates that the Lord Jesus became the Head of this new race, when He rose from among the dead. It says that He is “the beginning, the firstborn from among the dead” (Col. 1:18b). That is, in rising from the dead, Christ was the "beginning" of a whole new order of manhood (Rev. 3:14). Hebrews 2:10 confirms this, stating that if God were going to bring "many sons" (a new race) to "glory" (a glorified condition), "the Captain [Author] of their salvation" (the Lord) would first have to be made "perfect." This, again, refers to Christ's resurrection and glorification (Luke 13:32; Heb. 5:9). Thus, He who was destined to be the Head of this new race had to be glorified first before there could be a glorified race under Him. “Glory” (the glorification of the spirit, soul, and body) is something that was not predicated of the old race under Adam, though God had said that that first order of man was “very good” (Gen. 1:31). This shows the superiority of this new race. Being the Head, Christ has the place of “Firstborn” (first in rank and position) in this race. This means that He is distinguished from the others in the race, having the “preeminence” in “all things” (Col. 1:18b). (See Firstborn and Headships of Christ.)

Those who believe on the Lord Jesus Christ and are thus sealed with the Holy Spirit (Eph. 1:13), are thereby made part of this new race through this connection. They have an inseparable link with Christ the Head, through the Spirit’s indwelling. This is indicated in Paul’s epistles by the expression—“in Christ” (2 Cor. 5:17; Gal. 6:15, etc.). On the very day in which the Lord rose from the dead, He connected the disciples with Himself in resurrection life by breathing into them, and saying, “Receive the Holy Spirit” (John 20:22). This was a similar thing to what the Lord did with Adam in the first creation when He breathed into him “the breath of life” (Gen. 2:7), but now it was in connection with Him being the Head of the new race of men.

Being in this new race, Christians are referred to as Christ’s “brethren” (Rom. 8:29; Heb. 2:11). Scripture says, “He (Christ) that sanctifieth and they (Christians) who are sanctified are all of one” (Heb. 2:11). This refers to those of this new creation race being of the same nature and kind as Christ Himself. “All of one” is not referring to the oneness of the body of Christ, nor is it speaking of the oneness in the family of God, but of our oneness of kind in the new creation. It is an expression that indicates that we are bound up together with Him as one lump, being of the same substance as He is. To indicate this, Scripture speaks of those in new creation as being “of Christ” (Gal. 3:29; 5:24 – J. N. Darby Trans.). Hence, being in this new race we are not only “in Christ” as to our position, but we are also “of Christ” as to our oneness of kind with Him.

An example of oneness of kind is when Adam’s wife was brought to him. He had seen the various creatures pass before him—each was “after his kind” (Gen. 1:21, 24-25). There was, however, none found among all of those creatures that were of his kind, and thus, all such were unsuited to him. But when God brought the woman to Adam, for the first time Adam saw one of his own kind. He said, “This is now bone of my bones, and flesh of my flesh” (Gen. 2:23). Similarly, we are "one" with Christ in this new order of humanity. We are of one set and of one kind with Him, and thus, entirely suited to Him. Hence, Hebrews 2:11 goes on to say that Christ “is not ashamed to call them brethren.” If Adam had taken one of the other creatures for a wife, he would have been ashamed. But when God gave him the woman, which was someone of his kind, he was delighted. Similarly, Christ rejoices to introduce us as His brethren. He says, “Behold I and the children which God hath given Me” (Heb. 2:13).

It is noteworthy that while the Lord is not ashamed to have us identified with Him as His brethren, the Word of God never tells us to call Him “our Elder Brother,” or to use other such terms of familiarity. He has a glory of preeminence as the Head of the new creation that sets Him apart from all others in the race. It is a glory that He does not share (John 17:24). The Lord’s words to Mary indicate this special and distinguished place that belongs to Him alone. He said, “I ascend unto My Father, and your Father; and to My God, and your God” (John 20:17). Note: He did not say “our” Father and “our” God, but mentions Himself in relation to His Father and His God separately from that of believers. This shows that as a Man, He has preeminence in all things in the new creation race.

Furthermore, this new order of manhood does not have national distinctions, social distinctions, sex distinctions, etc., as does the first race under Adam (Gen. 1:27; 1 Cor. 11:3-14). The Apostle Paul said, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for all are one in Christ Jesus” (Gal. 3:28; 6:15). Since this race is sexless, new persons are not added to it through procreation, but by a work of the Holy Spirit in new birth and salvation. Thus, each individual who believes on the Lord Jesus Christ is a separate creation of God. All such are “created in Christ Jesus” as individual pieces of God’s “workmanship” (Eph. 2:10; 4:24; Col. 3:10), as Scripture says, “If any one be in Christ, there is a new creation” (2 Cor. 5:17). We are inclined to think that God ceased from His work of creating when He made the worlds and set man on the earth, but God is still creating today—in the sense in which we are speaking—by adding persons as individual creations to the new race under Christ.

Angels in the old creation were also created individually, but we mustn’t think that this new race is akin to angels. In fact, we are a superior order of created beings! This can be seen in the fact that when Christ rose from the dead and ascended into the heavens as a Man, He passed by the elevated place which angels are in, and took manhood to a place far above angels. When He entered the heavens as a Man, He sat down in a place “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph. 1:21). (Principalities and powers, etc. are angelic beings.) This means that not only is Christ in a place that is superior to angels, but that there is now a whole race of men under Him that is superior to those angelic beings as well! Men in this new creation race are now of the highest order of God’s creatures. We were once part of a race that was created “a little lower” than angels (Heb. 2:7), but now we are in a race that is not just one notch higher than angels—we are “far above” them!

As it was with Adam in the old creation, everything in the new creation race takes its character from the Head of the race. It has His imprint of “righteousness and holiness” on it (Eph. 4:24). Thus, we will not only be physically “like” Him (Phil. 3:21), but morally “like” Him too (1 John 3:2). As to moral likeness, Scripture says, “Having put on the new man, which according to God is created in truthful righteousness” (Eph. 4:24). And again, “Having put off the old man with his deeds, and having put on the new, renewed into full knowledge according to the image of Him that has created him; wherein there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is everything, and in all” (Col. 3:9-11).

As men in this race (when glorified), we will be perfectly able to represent God in the world to come, because we have been renewed in knowledge after “the image of Him” that created us. (“Image,” in Scripture, always carries the thought of representation – Genesis 1:26; Luke 20:24.) This being the case, the Apostle goes on to say that we need to be exercised about putting on, in a practical sense, the moral features of the “new man” (Eph. 4:24; Col. 3:10)—which is Christ characteristically—so that we would exhibit the truth of “Christ in you, the hope of glory” (Col. 1:27).

Our connection with Christ in the new creation is frequently confounded with our connection with Him as the members of His (mystical) body. However, these are two different relationships that we have with Him. The difference is this: as men in the new race we are “in Christ” (2 Cor. 5:17; Gal. 6:15) and “of Christ” (Gal. 3:29; 5:24 – J. N. Darby Trans.), whereas members of His body, we are united “to” Christ (2 Cor. 11:2; Eph. 1:22; 4:15) and we are in “the Christ.” There may be some exceptions, but “the Christ” is a term in Paul’s epistles that denotes the mystical union of the Head and the members of His body as a unit (1 Cor. 12:12; Eph. 1:10; 3:4 – J. N. Darby Trans.). Also, new creation is an individual thing (2 Cor. 5:17 – “if any man...”); membership in the body of Christ is a collective thing—often referred to by Bible teachers as union. Hence, Scripture does not speak of the Church as being “in Christ,” but as men in the new creation race we are. Both are true of believers; they just denote different aspects of our connection with Christ. W. Scott said, “When membership in the body is predicated of any, it is not said they are ‘in Christ.’ We [as members of His body] are not in the Head. The union of the various parts and members of the human body is not in the head; united to the head they are, but not in it. ‘In Christ’ conveys a different order and character of truth from union to Him. United to Him is the body; in Him is the [new creation] race. Both, of course, are true of believers” (The Young Christian, vol. 5, p. 14).

The prospect that God has for this new race is to have all in it “glorified” with Christ (Rom. 8:17-18), and also to manifest them as “the sons of God” before the world in the millennial day to come (Rom. 8:18; 2 Thess. 1:10). Presently, we do not appear to be any different from other men (1 John 3:2), but this is because we are still in our bodies of humiliation (Phil. 3:21), which are part of the old creation order. However, “as we have borne the image of the earthy, we shall also bear the image of the heavenly” (1 Cor. 15:49). That is, there is a day coming when we will be glorified like Christ—in spirit, soul, and body. This means that our bodies will have the capabilities that the Lord demonstrated in His body after He rose from the dead—passing through physical objects, travelling great distances in a moment of time, etc. (Luke 24:33-36; John 20:19). The fallen sin-nature in us will also be eradicated. Thus, we are presently in the process of a transfer from Adam to Christ which will not be complete until the Lord comes for us.

New Man, The

This term is found in Ephesians 4:24 and Colossians 3:10. Like the “old man,” the “new man” is an abstract expression. It denotes the new order of moral perfection in the new creation race under Christ. The old man is characterized by being “corrupt” and “deceitful,” but the new man is characterized by “righteousness” and “holiness” (Eph. 4:22-24).

The term “the new man” is often used by Christians as if it were synonymous with the new nature in the believer. This is a widespread misunderstanding among Christians. People will say, "The new man in us needs to feed on Christ." Or, "Our new man needs an Object—Christ." These statements are confusing the new man with the new life and nature in the believer, which definitely does have desires and appetites, and needs an Object. As mentioned, the new man is an abstract term—not a living thing in the believer—denoting the new moral order of perfection in the new creation race. This point was touched on in a periodical years ago: "Is the new man what we are by new birth? No. It is an abstract term standing here in contrast to both Jew and Gentile; it is a completely new order of man taking its character from Christ" (Precious Things, vol. 4, p. 302).

The “new man” first came into view “in Jesus” (Eph. 4:21). That is, men first saw this moral perfection when the Lord walked here in this world as a Man. (“Jesus” is His name as a Man.) Every moral feature of the new man was seen in perfection in Him. As the old man is not Adam personally, so also the new man is not Christ personally. G. Davison said, "The new man is not Christ personally, but it is Christ characteristically" (Precious Things, vol. 3, p. 260).

The emphasis of Paul’s exhortation in the latter verses of Ephesians 4 is that we should put into practice what is true in fact. Since we are Christians, we have put off the “old man” and have put on the “new man”—it is a thing that has been done (Eph. 4:24; Col. 3:10 – J. N. Darby Trans.). Therefore, we are exhorted to be done with that old corrupt lifestyle that marks the old man and live after what characterizes the new man. Paul mentions a number of moral transitions that should naturally result in the life of the believer as he walks in “righteousness and true holiness.” They are:

• Honesty instead of falsehood (vs. 25).

• Unabating righteous anger against evil instead of indifference to it (vss. 26-27).

• Giving to others rather than stealing from them (vs. 28).

• Speaking with grace to others rather than using corrupt communication (vs. 29).

• Kindness rather than bitterness (vss. 31-32).

• Tenderheartedness [compassion] rather than the heat of passion (vss. 31-32).

• Showing grace to others rather than being wrathful, clamorous, injurious, and malicious (vss. 31-32).

In Colossians 3, Paul mentions ten moral characteristics of the “new man” that should be seen in the saints as they exhibit the truth of “Christ in you, the hope of glory” (Col. 1:27):

• Compassion (vs. 12).

• Kindness (vs. 12).

• Lowliness (vs. 12).

• Meekness (vs. 12).

• Longsuffering (vs. 12).

• Forbearance (vs. 13).

• Forgiveness (vs. 13).

• Love (vs. 14).

• Peace (vs. 15).

• Thankfulness (vs. 15).

Since the new man is patterned after “the image of Him who created him,” we being part of the new creation race which has put on the new (Eph. 4:24; Col. 3:10), are fully able to represent God in this world. The moral features of the new man will be seen in us as we “walk in the Spirit” (Gal. 5:22-25).

Office

This term has to do with church government—assembly administration (1 Tim. 3:1, 10, 13). It is something that is carried out purely on a local level. There is no such thing in Scripture as an office over a national or world-wide federation of assemblies.

The Bible teaches that there are two such administrative offices in church government:

• An overseer (Acts 14:23; 20:17-35; 1 Tim. 3:1-7; 5:17-18; Titus 1:5-9; Heb. 13:7, 17, 24; 1 Peter 5:1-4; Rev. 1:20).

• A deacon [minister] (Acts 6:3; 1 Tim. 3:8-13).

Overseers are those who “take the lead” in guiding the local assembly in its administrative affairs and are particularly occupied with the spiritual state of the flock (1 Thess. 5:12-13; Heb. 13:7, 17, 24; 1 Cor. 16:15-18; 1 Tim. 5:17 – J. N. Darby Trans.). The KJV refers to these men as “Them which have the rule over you,” but this expression could be misleading and might convey the mistaken idea that there is a special caste of men who are “over” the flock—i.e. the clergy. It should say, “Those who take the lead among you.” This shows that they are not to “lord” it over the flock (1 Peter 5:3). This work does not necessarily refer to leading in public teaching or preaching but to the administrative affairs of the assembly. To confuse these two things is to misunderstand the difference between gift and office, which are two distinct spheres in the house of God. Some of those who take the lead may not teach publicly at all, but it is very good and helpful when they can (1 Tim. 5:17). These men should know the principles of the Word of God and be able to lay them out so that the assembly might understand the course of action that God would have it to take in a particular matter (Titus 1:9).

There are three words used in the epistles to describe these leaders in the local assembly:

• Firstly, “elders” (Presbuteroi). This refers to those advanced in age. It implies maturity and experience in spiritual matters (Acts 14:23; 15:6; 20:17; Phil. 1:1; 1 Tim. 5:17-19; 1 Peter 5:1-4). However, not all aged men in the assembly necessarily function in the role of leaders (1 Tim. 5:1; Titus 2:1-2).

• Secondly, “overseers” (Episkopoi). This refers to the work that they do—shepherding the flock (Acts 20:28; 1 Peter 5:2), watching over souls (Acts 20:31; Heb. 13:17), and giving admonition (1 Thess. 5:12).

• Thirdly, they are called “leaders [guides]” (Hegoumenos). This refers to their spiritual capacity to lead and guide the saints (Heb. 13:7, 17, 24).

These are not three different positions in the assembly, but rather, three aspects of one work that these men do. This can be seen in the way the Spirit of God uses these terms interchangeably. (Compare Acts 20:17 with 20:28, and Titus 1:5 with 1:7.) In the book of Revelation those in this role are referred to as “stars” and also as “the angel of the [local] church” (Rev. 1-3). As “stars” they are to bear witness to the truth of God (the principles of His Word) as light bearers in the local assembly, providing light on various subjects that the assembly might be confronted with. This is illustrated in Acts 15. After hearing of the problem that was troubling the assembly, Peter and James gave spiritual light on the matter. James applied a principle from the Word of God and gave his judgment as to what he believed the Lord would have them to do (vss. 15-21). As “the angel of the church,” they act as messengers to carry out the mind of God in the assembly in the performance of the thing. This is also illustrated in verses 23-29.

There is no official appointment of elders/overseers/guides to this work today, as there was in the early Church (Acts 14:23; Titus 1:5), because there are no apostles (or delegates from apostles) on earth to ordain them. This does not mean that the work of oversight cannot go on today. The Spirit of God is still raising up men to do this work (Acts 20:28). These men do not appoint themselves to this role, nor are they appointed by the assembly, as is the case so often in the Church today. These surely would be those whom an apostle would ordain if one were here today. The assembly will know them by their devoted care of the saints, their knowledge of Scriptural principles, and their sound judgment—and should recognize them as such, even though they have not been officially appointed.

In Paul’s farewell address to the Ephesian elders, he gave a description of the character and work of an elder/overseer/guide, using himself as an example (Acts 20:17-35). He carefully outlined what they are to be:

• Consistent (vs. 18)

• Humble (vs. 19).

• Compassionate (vs. 19).

• Persevering (vs. 19).

• Faithful (vs. 20).

• Committed (vss. 21-24).

• Energetic (vss. 24-27).

Then he outlined what they are to do:

• Shepherd the flock (vs. 28).

• Watch against two ever-present dangers: of wolves entering in and men drawing disciples away after themselves (vss. 29-31).

• Use the resources God has given for that work: prayer and the Word of God (vs. 32).

• Be engaged in a ministry of giving in a practical sense (vss. 33-35).

The second administrative office in the local assembly is that of a "deacon." This pertains to the work of attending to the temporal affairs of the assembly—material things, financial things, etc. (Acts 6:3; 1 Tim. 3:8-13). The word, "deacon" means "servant" and can be translated "minister." As an example, when Barnabas and Paul went out on their first missionary journey, "they had also John to their minister" (Acts 13:5). The word "minister" in this case can be translated "servant" or "attendant," and refers to the same type of work. Hence, John Mark helped Barnabas and Paul in temporal things on the mission field. In the case of the deacon in 1 Timothy 3, however, it is in connection with temporal things that pertain to the local assembly.

Acts 6:1-5 illustrates this. A practical need of administrating temporal things arose in the assembly at Jerusalem. The apostles in that assembly said, "It is not reason that we should leave the Word of God, and serve tables." The word "serve" here is the same root word as "deacon." Certain men, therefore, were appointed to take care of "the daily ministration" (or distribution of funds) and to "serve tables," so that the apostles would be free to carry on their work of ministering the Word.

The Church today, sad to say, has taken the term "minister" away from its Scriptural meaning and use and has attached it to the man-made position of a clergyman with official titles of "Minister" and "Pastor." The place and work of a minister has been converted into a prominent position of preaching and teaching in the Church—often with a staff of people attending upon the preacher. In Scripture, it is quite the opposite; a minister is a servant of those who would preach and teach! (Acts 13:5; Rom. 16:1)

One notable difference in the qualifications of an overseer and a deacon is that there is no mention of the deacon being "apt to teach." It does say that he is to hold "the mystery of the faith," which indicates that he is to know the truth—as all the saints should—but there is no mention of him being able to teach or preach. Another notable difference between these two offices is that while overseers are not to be chosen by the assembly for their work, the assembly is to choose its deacons. Again, this is seen in Acts 6. The apostles instructed the assembly at Jerusalem to choose the men whom they felt were best suited for that work. There is wisdom in this: who better would know the character of these persons than those who walk in fellowship with them on a daily basis? It should also be noted that even after the assembly chose those men, it did not ordain them, because the assembly (whether then or now) has no power of ordination. The assembly brought those whom they chose to the apostles who then officially appointed them to that office. An example of this work can be seen in the "brother" who was well-reported for his trustworthiness being "chosen of the churches" to help in handling the collection and the bringing of it to the poor saints in Jerusalem (2 Cor. 8:18-19).

If this temporal work is carried out faithfully, the deacon/minister will gain opportunities in other areas of service—particularly in the verbal testimony of the gospel (1 Tim. 3:13). The well-ordered life and faithful work of a deacon/minister in the house of God becomes a testimony to all around that he is one who can be trusted. This is illustrated in the lives of Stephen and Philip in Acts 7-8. These men were deacons in the assembly at Jerusalem (Acts 6:5), and having done their work faithfully, they waxed bold in the faith and testified of the Lord before the Sanhedrin (Acts 7) and in the city of Samaria (Acts 8). Stephen had a gift in teaching, and Philip was a gifted evangelist (Acts 21:8). But this does not mean that all deacons have such public gifts.

Old Man, The

This expression is found in Romans 6:6, Ephesians 4:22, and Colossians 3:9. It, like the “new man,” is an abstract term that describes the corrupt state of the fallen race of Adam—its depraved moral character. The “old man” is not Adam personally, but what is characteristic of Adam’s fallen race. It is the embodiment of every ugly feature that marks the race. To see the old man properly we must look at the race as a whole, for it is unlikely that any one person would be marked by all the ugly features that characterize that corrupt state. For instance, one person in the fallen race may be characterized by being angry and deceitful, but he may not be immoral. Another person may not be known for losing his temper, nor for being deceitful, but he is terribly immoral. However, taking the race as a whole, we see all the ugly features that compose the old man.

Romans 6:6 and Romans 8:3 state that God has judged the “old man” at the cross of Christ. And, Ephesians 4:22 and Colossians 3:9 tell us that it is something the believer has “put off” in receiving Christ as his Saviour. As part of the Christian stand, we have by our profession, confessedly put off everything to do with that corrupt state. This putting off is stated in the aorist tense in the Greek—that is, having done it once for all time. Hence, as Christians, we are confessedly no longer associated with it. Unfortunately, the KJV translates Ephesians 4:22-24 as an exhortation, making the putting off of the old man something that we are to do in our lives as a daily thing. But in reality, the putting off of the old man is something that the believer does once and for all when he takes his stand with Christ. The passage should read: “Having put off according to the former conversation, the old man ... ” (J. N. Darby Trans.).

The "old man" is often used synonymously with the old nature (the flesh) in the believer. This is a widespread misunderstanding among Christians. They will say things such as: “The old man in us desires things that are sinful.” Or, “Our old man wants to do this or that evil thing ... ” However, these statements are confusing the old man with the flesh. Scripture does not use the term in that way. Mr. Darby remarked, “The old man is being habitually used for the flesh incorrectly” (Food for the Flock, vol. 2, p. 286). One difference is that the old man is never said to be in us, while the flesh most certainly is. F. G. Patterson said, “Nor do I find that Scripture will allow us to say that we have the old man in us—while it teaches most fully that we have the flesh in us” (A Chosen Vessel, p. 51). Hence, it is not accurate to speak of the old man as being a thing living in us with appetites, desires, and emotions, as does the flesh. H. C. B. G. said, “I know what a Christian means who loses his temper, and says it is ‘the old man,’ yet the expression is wrong. If he said it was ‘the flesh,’ he would have been more correct” (Food for the Flock, vol. 2, p. 287). If the old man were the flesh, then Ephesians 4:22-23 (in the KJV) would be telling us that we need to put off the flesh! However, there is no exhortation in Scripture to put off the flesh. It is something that won’t happen until we die, or when the Lord comes.

Thus, the "old man" has been judged at the cross and has been put off by the believer in receiving Christ as his Saviour. While there is no exhortation in Scripture to put off the old man, there is an exhortation to “put off” those things that may be in our lives that characterize the old man (Col. 3:8-9). Nor is there an exhortation in Scripture for Christians to “reckon the old man dead,” as people often say. This mistaken idea supposes that it is some evil thing living in us (i.e. the flesh). Scripture says that we are to “reckon ourselves to be dead indeed unto sin” (Rom. 6:11). Others speak of the old man as being dead. This is a misunderstanding too. Again, it suggests that it was once something living in the believer, but has died.

Seven things the “old man” is not:

• It is not Adam personally.

• It is not the flesh in the believer.

• It is not our old position before God.

• It is not synonymous with the first man.

• It is not something that needs to be put to death, or has died.

• It is not something that the believer puts off daily.

• It is not something that we bury in baptism.

Only-Begotten

This is a term of endearment that an only child has in the affections of his father (Luke 8:42; John 1:14; 3:16, 18; 1 John 4:9) or mother (Luke 7:12). Begetting, in the sense in which the word is used in this term, does not refer to a person's congenial beginning—his birth. A clear proof of this is that the Lord was “the only-begotten Son” before He was born into this world (John 3:16). The emphasis in the term is on "only," rather than on “begotten.” Christ is the Father's one and only-begotten Son. Loosely translated, it could read: "dearly beloved One."

Hence, when the term “Only-begotten” is applied to the Lord Jesus, it is referring to His uncreated relationship with God the Father as His dearly beloved Son. It denotes the Father’s delight in Him. John 1:14 speaks of the glory that men beheld in the Lord when they saw Him living in the enjoyment of His Father’s love. John said, in a parenthesis, that it is similar to that which an only-begotten child has with his father, having his father’s full and undivided attention and affection. (This is why "only-begotten with a father" is not capitalized in the text; it is referring to the human relationship of a father with his son, and the Spirit of God is using it to illustrate the affection the Father has for the Son.) Thus, the Lord was the Object of His Father’s undivided attention and delight (Matt. 3:17), for He always dwelt “in the bosom of the Father” as “the only begotten Son” (John 1:18; Prov. 8:30) and “the Son of His love” (Col. 1:13).

Pastor

This is one of the gifts that Christ, the ascended Head of the Church, has given to the Church. “Pastor” could be translated “shepherd” (Eph. 4:11). It refers to men who have been endowed with spiritual powers to guide and counsel the saints in practical matters, and are thus able to care for the spiritual state of the flock. One of the special powers that a pastor/shepherd has is “the word of wisdom” (1 Cor. 12:8). This is the God-given capacity to express divine wisdom in words in which the saints are helped in their walk with the Lord. This is why these powers are called the “word” of wisdom.

Sad to say, men have invented a position in the Church (a clergyman) which does not exist in the Word of God, and have “hijacked” the term “pastor” and have attached it to this man-made position. This position is filled by either a man or a woman, who has been formally trained in a seminary and ordained by men for the purpose of preaching and teaching in a Christian congregation. This unscriptural position has been accepted by the masses in the Christian profession for centuries. It has been around for so long, and is so widespread, that it goes unchallenged as being God’s ideal. It can be seen in St. Peter's in Rome all the way down to the smallest evangelical chapel in the countryside.

The brethren in the 1800s who were involved in recovering much truth to the Church that had been lost for centuries, searched the Scriptures to see whether the position of a clergyman was Scriptural and found it not to be so. W. T. P. Wolston summarized it succinctly. He said, “There is a notion in Christendom that a pastor is a man set over a congregation. The idea is in people's heads, but not in Scripture!” (The Church: What Is It," p. 173) These men (in the 1800s) saw from the Scriptures that Christ promised to be "in the midst" of those whom the Spirit of God gathered to His name (Matt. 18:20). And, with Someone as great and as competent as Him present among the saints gathered together, it is not necessary to appoint a man to lead and guide the congregation—regardless of how gifted that person might be. C. H. Mackintosh said, “If Jesus is in our midst, why on earth should we even think to set up a human president? Why not unanimously and heartily allow Him to take the president's seat, and bow to Him in all things? Why set up human authority in any shape or form in the house of God?” (The Assembly of God, p. 23).

To set up a man in the assembly to conduct the meetings and administer the Lord’s Supper is a serious ecclesiological mistake. There is no such thing even hinted at in the Word of God, as a man, even an apostle, being set apart for such a thing. Scripture simply says, “The disciples came together to break bread” (Acts 20:7). Regardless of the fact that Scripture teaches that believers ought to be assembled together for worship and ministry in the Lord’s name alone, waiting on the leading of the Spirit for guidance, one can scarcely find a prayer meeting without someone (a prayer-leader) appointed to conduct it. This is nothing but man usurping the place of Christ and the Holy Spirit in the assembly!

All church groups will say that they own the Spirit's presence in their midst, but the proof of whether we really believe in the Spirit’s power and presence in the Church will be seen in our allowing the Lord to direct things in the meetings of the Church by the Spirit. What Scripture begs of us is faith in the Spirit’s power, proved by leaving Him His due right to employ whom He pleases to speak in the meetings. If it was by the Spirit’s power that God made the world and all in it (Job 26:13; 33:4; Gen. 1:2), surely the Spirit is able to lead a few Christians who are gathered together for worship and ministry! In fact, Scripture says that this is one of the very reasons why the Spirit was sent to reside in the Church (1 Cor. 12:4-11). Hence, from the moment the Spirit of God was sent into the world at Pentecost, we look in vain in the New Testament for any kind of a position in the Church that remotely resembles that of a clergyman.

Scripture does not teach that there should be one man in the congregation who has the official right to the ministering. In fact, it teaches that every member of the body of Christ has been given a gift (1 Cor. 12:7; Eph. 4:7; 1 Peter 4:10; Rom. 12:6-8), and all who have a gift for ministering from the Word of God ought to have liberty to exercise their gift in the assembly, as led by the Spirit (1 Cor. 12:7-10). However, the position of a clergyman pre-empts this manifestation of the Spirit in Christian congregations (1 Cor. 12:1 – J. N. Darby Trans.).

The whole training process and ordination of a Pastor/Minister is also a man-made invention. There is not one person in the Bible who was ordained by men to preach the Word to the Church! W. Kelly said, "In fact, as far as the New Testament speaks—and it speaks fully and precisely—no one was ever ordained by man to preach the gospel" (Lectures on the Church of God, p. 183). People often reply, “But men were ordained in the Bible.” Yes, the Bible tells us that Paul and Barnabas ordained elders in every city on one of their missionary journeys (Acts 14:23). But there is not a single instance in Scripture where Paul, Barnabas, Titus, etc., ever ordained a pastor, teacher, or evangelist for the purpose of preaching and teaching!

Professing to have the power to ordain is equally an empty thing. The whole value of a person’s appointment to an office hangs on the validity of the power that does the appointing. Scripture allows no appointing power except that of an apostle, or an envoy, who had from an apostle a commission for that purpose. But where is such a delegate today that can produce adequate evidence of having an apostolic commission for the work of appointing? The Word of God does not even hint at the continuance of these ordaining powers. W. Kelly concluded, "My assertion is, that in this very matter of ordination Christendom has missed God's mind and will, and is ignorantly but not without sin, fighting for an order of its own, which is mere disorder before God" (Lectures on the Church of God, p. 192). It is clear that those who are professing to ordain today have no authority from God for it.

The church organizations in Christendom have not only created a position that does not exist in the Word of God, but they have also attached various titles to that position that also don’t have the sanction of God. It is true that the words “minister” and “pastor” are mentioned in the Bible, but they are never used as titles. A “pastor” is a man who been endowed with spiritual powers to guide, counsel, and shepherd the saints in practical matters of Christian living—not the title of a clergyman. The Word of God teaches that pastors are just one of many gifts that Christ has given (Eph. 4:11). Why set up this one gift in the church with an official title, and give that person preeminence over the others? Scripture denounces the giving of flattering titles to men (Job 32:21-22). One denomination calls their clergyman “Father,” even though the Lord said not to do that (Matt. 23:9). Other church organizations use the title “Doctor.” (The word “doctor” comes from the Latin docere, which means to teach—i.e. a teacher.) Other denominations use the title, “Reverend.” This is outrageous; the Bible tells us that “Reverend” is one of the Lord’s names! (Psa. 111:9)

Peace

There are at least seven aspects to peace in the Scriptures—some relating to the believer’s standing before God, some relating to the believer’s state, and one to the future state of the world under the public reign of Christ. Some of these aspects are positional, others are practical, and the last is prophetical (yet to be fulfilled).

Peace In Connection With The Believer’s Standing

A. P. Cecil pointed out that there are three parts to the believer’s standing in peace. All three of these things belong to us the moment we believe the gospel and are sealed with the Holy Spirit. They are:

Peace with God (Rom. 5:1)

This is an external "peace" that exists between God and the believer as a result of being “justified by faith.” It is an outward prevailing condition between two parties that were once alienated. Similarly, when two nations are at war, there is no peace. But if peace is made between them, the war is over; hostilities cease and foes are changed to friends. This is exactly what has happened with the believer through faith in the death and resurrection of the Lord Jesus Christ. There no longer exists a separation between us and God; a condition of “peace with God” now prevails.

Some people think that the sinner needs to make his peace with God. They will say, "Make your peace with God." However, we cannot make peace with God because we are not able to offer to the claims of divine justice what is necessary to make it. Thankfully, God has undertaken to secure it for the believer. The Bible teaches that this peace has been made for men by Christ's work on the cross (Col. 1:20). Thus, all we have to do is to believe God's testimony concerning that fact, and “being justified by faith, we have peace with God through our Lord Jesus Christ.”

This aspect of peace is an objective reality, not a subjective feeling or a state of mind. Thus, it is not an inward peaceful feeling in the soul of the believer, as some people think. Peaceful feelings can come and go, depending on circumstances and a person’s state of soul, but they have no part of the believer's justification and of his “peace with God.” Peace with God is an abiding condition in which the believer dwells with God. It is as sure and unshakable as its foundation—the death and resurrection of Christ. Romans 5:1 is not speaking of our enjoyment of our peace with God, but rather of the fact that we have peace with God. This peace does not depend upon our state of soul. Nor can it be lost by our shortcomings and failures in the path of faith, because it is an eternally settled thing, and inseparably connected with our position before God. Hence, we do not have more of this peace by walking in communion with the Lord, nor do we have less of it if we don't walk with Him.

Peace of Deliverance (Rom. 8:6)

This aspect of peace is an inward thing. It has to do with the believer being brought to rest in his soul concerning the guilt of his sins. It is a peace in the soul of the believer resulting from knowing acceptance (Rom. 8:1) and deliverance (Rom. 8:2-4). Thus, the believer has a deep sense of being liberated from judgment, and this causes peace and rest to fill his soul. This inward aspect of peace is often confused with the external peace with God mentioned above.

Acceptance has to do with understanding what was accomplished in the finished work of Christ on the cross and the place that He has at the right hand of God. Resulting from His resurrection and ascension, the Lord now stands in a place before God that is beyond condemnation. And, due to the indwelling of the Spirit of God in the believer, the believer is “in Christ” (Rom. 8:1, etc.). “In Christ” is a technical term used in Paul’s doctrine to denote the believer being “in Christ’s place before God” (Eph. 1:6). Thus, he is as accepted as Christ is accepted (1 John 4:17). (See Acceptance and In Christ.)

Deliverance has to do with the Spirit in the believer effecting a liberation in his soul from the power of sin (Rom. 8:2-4). This does not mean that he can no longer sin, but that there is a power in him that enables him to live without sinning, if he walks in the Spirit. This is so by virtue of “the law [principle] of the Spirit of life in Christ Jesus” acting in the believer to override the inclinations of the flesh. J. N. Darby remarked that when a soul gets this peace, he never really gets into soul trouble again regarding doubts of his salvation. (See Deliverance.)

Racial Peace (Eph. 2:14-15)

This refers to the condition of peace existing among the fellow-members of the body of Christ, even though their former positions as Jews and Gentiles were poles apart. The great work of reconciliation to God through the blood of Christ (Eph. 2:13), has not only brought the believer nigh to God, but also into union with the other members of Christ’s body. Thus, the long-standing differences that have existed for centuries between Jews and Gentiles have been annulled; they are now in union together in the body of Christ by the indwelling Spirit.

As mentioned, all three aspects of our standing in peace are ours the moment we believe the gospel and are sealed with the Holy Spirit.

Peace In Connection With The Believer’s State

When the believer’s state of soul is right, and he is walking in fellowship with the Lord, there are certain aspects of practical peace that He will enjoy. These all have to do with the believer’s state. If, however, he neglects to walk with the Lord, he will not have these aspects of peace:

The Peace of God (Phil. 4:7)

This refers to the state of tranquility in which God Himself dwells. He sees and knows all the strife and trouble that goes on in this world, but none of those things disturb the peace He dwells in. It is not that He is indifferent to it—He is very concerned about the suffering, sorrow, violence, etc., and will set it all right one day—but it does not upset His peace. Paul teaches in Philippians 4 that God would have us to live in the very peace that He lives in so that our minds and hearts would not be disturbed by the upsetting circumstances through which we pass in this world. Paul says that we are to bring everything that concerns and troubles us to God in prayer and to make our “requests” known to Him (Phil. 4:6). He does not say that God will necessarily give us everything that we ask for, but that He will give us His peace in these stressful situations of life (Phil. 4:7). Paul goes on to say that not only will we have “the peace of God” in our souls, but we will also have “the God of peace” with us in our circumstances (Phil. 4:9). That is, He will grant us a special sense of His presence. Compare Daniel 3:24-25. W. Scott said, “Oh to have Him as your travelling companion; constantly at your side; your guide; keeper and friend—the God of peace!” (Young Christian, vol. 5, p. 128).

We can never lose our “peace with God,” for it is inseparably connected with our position before God in Christ. But if we do not bring our concerns and troubles to God in prayer, we will lose out on having the “peace of God” in our souls, and will be troubled about many things in the vicissitudes of life (Luke 10:41).

The Peace of Christ (John 14:27; Col. 3:16)

This refers to the state of peace in which the Lord Himself lived when He walked through this world. None saw trouble as He did and none suffered like Him. The sorrows He experienced due to the hatred and the rejection of men weighed upon His heart. Yet He took it all in perfect calmness, without being stoical. This calmness came from His accepting of those circumstances from the hand of His Father in perfect submission (Matt. 11:26). Thus, He lived in peace (Mark 14:61; 15:3-5) and slept in peace (Mark 4:37-41), and at the end of His pathway on earth, He gave that peace to His followers (John 14:27), for they would have to pass through the same hostile world.

The difference between the peace of Christ and the peace of God is that the peace of God results when we bring our troubles and difficulties to God in prayer, whereas the peace of Christ results from our taking our troubles and difficulties from God in submission.

Peace Among Brethren (Rom. 14:19; 2 Cor. 13:11; Eph. 4:3; 1 Thess. 5:13; 2 Thess. 3:16; 2 Tim. 2:22; Heb. 12:14; James 3:18; 1 Peter 3:11)

This aspect of peace has to do with happy, peaceful conditions existing among brethren. The psalmist said, “Behold how good and how pleasant it is for brethren to dwell together in unity” (Psa. 133:1). While this is actually speaking of the tribes of Israel dwelling together peaceably, the principle is applicable to Christian brethren too. Satan is doing all that he can to disturb the peace among brethren. The saints in each local assembly, therefore, must “work out” their “own salvation” from his evil inroads among them by having the humility of Christ and each esteeming the other better than themselves (Phil. 2:12).

World Peace (Psa. 72:3, 7; 147:14; Luke 2:14)

This has to do with peace among the nations on earth. It is something that kings and governors and politicians have sought to bring about for thousands of years, but all have failed. Scripture tells us that world peace will be brought about by the judgments of the Lord at His Appearing. It says, “When Thy judgments are in the earth, the inhabitants of the world will learn righteousness” (Isa. 26:9). At that time, the Lord will “make wars to cease to the end of the earth” (Psa. 46:9).

Many Christians believe that they should be doing what they can to bring peace into the world in this present Day of Grace. They see it as their Christian duty. Hence, they engage in politics, they support the bearing of arms, they get involved in protesting unrighteous acts in society, etc. This mistaken thinking has its origins in Reformed (Covenant) Theology, which teaches that the kingdom of Christ will be brought in through Christian preaching and influence. These ideas have worked their way into almost every sector of the Christian profession today. However, while the Bible teaches that we should seek to live peacefully among the people of this world (Rom. 12:18; 1 Tim. 2:1-2), it does not teach us to involve ourselves in its political affairs, because we are merely pilgrims passing through it (1 Peter 2:11). The Bible assures us that while this world will surely be set right through force in the judgments of the Lord, the Day of Grace is not the time for it. The Lord taught that as long as He was rejected by this world, His followers were not to “fight” in issues of righteousness in society (John 18:36; Rev. 13:10; Matt. 26:52). It is a hopeless cause because Scripture teaches that the world will continue to get worse, morally and spiritually, until the Lord intervenes in judgment (2 Tim. 3:13). We are, therefore, to wait for Christ’s Appearing when He will set the world right through judgment (Acts 17:31; 2 Thess. 1:7-9; Rev. 11:15). At that time, He “shall bring peace to the people” of this whole world (Psa. 72:3).

Perfection

The word “perfect” signifies what is fully developed and complete. It is applied to Christians in three ways:

• As to our present standing before God.

• As to our practical state.

• As to our final condition.

1) Perfect In Standing

The moment a person believes the gospel of his salvation he is sealed with the Holy Spirit (Eph. 1:13) and has a standing before God “in Christ” that is perfect. It will not be more perfect by his entrance into heaven. He is as “accepted” before God as Christ is, for he is in Christ’s place before God (Eph. 1:6). This has been made possible by the one offering of Christ. Scripture says, “For by one offering He hath perfected forever [in perpetuity] them that are sanctified” (Heb. 10:14). This perfection involves the conscience being “purged” whereby the believer knows that His sins have been dealt with righteously and are gone (Heb. 9:14). It is something that the offerings in Judaism could not do (Heb. 9:9; 10:1), but those offerings did point forward to the one offering of Christ that has settled the question of sin before God forever (Heb. 10:1-18). Knowing this makes the believer a worshipper in the immediate presence of God (Heb. 10:19-22).

2) Perfect In State

Scripture also speaks of the believer being made “perfect” as to his practical state. Perfection in this sense has to do with Christian maturity—i.e. a believer reaching full growth. The great burden of the Apostle Paul in ministry was to present the saints “perfect in Christ Jesus.” He laboured earnestly in “teaching” and in prayer to that end (Col. 1:28-2:1; 1 Thess. 3:10; 2 Cor. 13:9, 11). Epaphras is also mentioned as praying for the saints that they would stand “perfect” in this way (Col. 4:12).

There are a number of areas where Christians need perfecting in this way (2 Peter 3:18):

Perfecting the Focus of Our Hearts (Phil. 3:13-15)

In Philippians 3, we see Paul’s life focused on “one thing”—Christ and His interests. He pressed toward “the goal for the prize of the calling on high.” (The “goal” in the path of faith is reaching Christ on high; the “prize” at the end of the path is to be with Him and to be like Him in glory.) All Paul’s energies were channelled into that one all-absorbing pursuit. Christ had captured his heart, and all he wanted was more of Him. Hence, all other interests, ambitions, and pursuits in life were considered extraneous and were laid aside (Phil. 3:4-8). He said that as many who were “thus minded” were “perfect.” Thus, a fully mature Christian, as far as his focus is concerned, is one who pursues one thing in his life—Christ in glory and His interests on earth.

Perfecting the focus of our hearts is one of the first things that God works toward after we become Christians. It has a lot to do with our priorities. Before a person is saved, he is usually engrossed in some aspect of the world and in the pursuit of certain earthly goals. But when he turns to Christ, and he lets go of the ambitions and earthly goals that once captured his attention, he has reached Christian perfection in this sense. A by-product of having our hearts focused on “this one thing” is that we become devoted Christians. Zeal and energy in the things of God are what will characterize our lives. With Paul, this was an immediate thing in his life (Acts 9). However, with most believers, it is a process, and sad to say, many never reach this kind of Christian maturity. Paul well understood that spiritual development is a progressive thing, and stated that those who were “otherwise minded” (those not as focused as he was), God would reveal to them that his pursuit of Christ was the only real pursuit worth having in life (Phil. 3:15). Paul was confident that as they progressed in their Christian life and grew in grace, that they would have fewer extraneous interests, and Christ would become their sole object.

Perfecting Our Understanding of the Divine Revelation

Paul said to the Corinthians, “In understanding be men [perfect]” (1 Cor. 14:20). Perfection, is this sense, has to do with our understanding of the revelation of Christian truth. This shows that God not only wants us to be devoted Christians, but He wants us to be intelligent Christians as well. To this end, He has brought us into the favoured place of “sonship” (Eph. 1:5) and has “abounded toward us in all wisdom and prudence [intelligence]; having made known unto us the mystery of His will” (Eph. 1:8-9). This has been disclosed to us in the New Testament Scriptures—particularly in Ephesians and Colossians. If we absorb the truth through diligent study (1 Tim. 4:6; 2 Tim. 2:15), we will gain a working knowledge of the truth, and thus will become “full-grown [perfect]” in this sense (Heb. 5:14). As such, we will be men of God who can be used of God in the work of the Lord (2 Tim. 3:16-17). We will be able to rise to the defense of the faith and intelligently “give an answer to every man” that asks us of the “reason of the hope” that we have in Christ (1 Peter 3:15; Jude 3).

The writer of the epistle to the Hebrews exhorted the saints to “go on unto perfection” in this sense (Heb. 6:1). To do this, he told them that they mustn’t go back to the Old Testament Jewish position from which they had come, but “go on” from the kingdom principles which the Lord taught in the synoptic Gospels—which he calls “the word of the beginning of the Christ”—to “full growth” in Christianity, which is the truth presented in the epistles. These Hebrew believers were, so to speak, on a bridge that stretched from Judaism to Christianity. He exhorted them not go back off the bridge to the Old Testament ground (the legal system of Judaism) from which they had come, but not to stay on the bridge embracing only the truth that had come out in the Lord’s ministry (John 14:25 – “these things”). He wanted them to go on to full Christianity, which he calls “perfection.” This is the truth found in the epistles (John 14:26 – “all things”). If they stayed where they were, on the bridge, so to speak, somewhere between Judaism and Christianity, it would hinder their spiritual growth and they would remain babes (Heb. 5:11-13).

The need for this work of “perfecting of the saints” in this sense is great, because until they are established in the truth, they will be in danger of being “tossed to and fro, and carried about with every wind of doctrine” (Eph. 4:12-14). In fact, it is the very reason that Christ gave edificational “gifts” to the Church—pastors, teachers, prophets, etc. (Eph. 4:11). If we avail ourselves of their ministry, we will “go on to perfection” in our understanding of the Christian revelation. We may not be gifted in teaching, we can still help others to understand “the way of God more perfectly.” This is what Aquila and Priscilla did for Apollos (Acts 18:24-28).

Perfecting Holiness in Our Walk (2 Cor. 6:14–7:1)

God wants us to not only be devoted and intelligent, but also holy (in practice). Thus, perfection is also used in Scripture in connection with the believer’s walk in holiness. In 2 Corinthians 6:14–7:1, the Apostle Paul indicated that perfecting holiness in our lives has two parts: there is the outward side involving separation from external things and persons of the world (2 Cor. 6:14-18), and, then there is the inward side of getting rid of unclean habits and ways through judging of ourselves in the presence of the Lord (2 Cor. 7:1). Having the outward without the inward is hypocrisy (Psa. 51:6).

The Old Testament priests’ clothing, which was made of linen, illustrates (typically) the proper balance of the two (Ex. 28:39-43). “Linen” speaks of practical righteousness and purity. The priests wore “linen coats” (outer clothing), which speak of outward purity before the eyes of men, but they wore “linen breeches” under their coats that nobody saw but God. It speaks of inward purity Perfecting holiness in our walk and ways makes us sanctified Christians.

Perfecting the Love of God in Our Hearts (1 John 2:5; 4:11-12)

An integral part of reaching Christian maturity has to do with the love of God being perfected in us, so that we love as God loves. This is seen to perfection in the life of the Lord Jesus. He perfectly demonstrated the love of God. Those who have the love of God perfected in them will love as Christ loved. It will be manifested in many practical ways. It will be seen in simple obedience to the Word of God: “Whoso keepeth His Word, in him verily is the love of God perfected” (1 John 2:5). It will be seen in our love for one another: “If we love one another, God dwelleth in us, and His love is perfected in us” (1 John 4:12). It will be seen in our willingness to walk together in unity: “That they may be made perfect in one” (John 17:21-23). It will be seen in the controlling of our tongue: “If any man offend not in word, the same is a perfect man” (James 3:2). It will be seen in our benevolence toward the poor and needy: “If thou wilt be perfect, go and sell all that thou hast, and give to the poor” (Matt. 19:21; 1 John 3:17). Oftentimes, God will use trials to develop these things in us (James 1:4).

Perfecting Our Works of Service

Our service for the Lord is wide and varied, but we all have something to do for Him, for there are no drones in God’s beehive. As we walk with the Lord and grow, our service for Him should develop proportionately. The more we mature in the things of God, the more our effectiveness in the service of the Lord will increase—bringing forth “some thirtyfold, some sixty, and some an hundred” (Mark 4:20). The writer of Hebrews prayed for the saints to this end (Heb. 13:20-21).

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A Scriptural profile of a full-grown (perfect) Christian is as follows:

• He has one sole interest in life—Christ (Phil. 3:13-15).

• He takes meat, and not milk only (Heb. 5:11-12).

• He walks in separation from the world (2 Cor. 6:14-17).

• He judges himself (2 Cor. 7:1).

• He has left Judaism and all its principles (Heb. 6:1-4).

• He is governed by simple obedience (1 John 2:5).

• He has a deep love for others (1 John 4:11-12).

• He is less anxious in trial (James 1:2-4).

• He controls his tongue (James 3:2).

• He is generous with his possessions (Matt. 19:21).

• He keeps in step with his brethren (John 17:21-23).

• His service is according to the mind of God (Heb. 13:21).

3) Perfect In Final Condition

The perfecting of the believer’s conscience is the beginning of God’s work of perfecting the saints. The completion of the work has to do with the glorifying of the saints’ bodies (Rom. 8:17, 30; Phil. 3:12; Heb. 11:40; 12:23). This would include the eradication of the fallen sin-nature—the flesh (1 John 3:2). The Lord experienced being made “perfect” in His body when He rose from the dead (Luke 13:32; Heb. 5:9). However, He didn’t need eradication of the fallen sin-nature because He didn’t have a fallen nature.

In Hebrews 11, the writer mentions many Old Testament saints who have long passed off the scene and are now with the Lord. He concludes by saying, “They (the Old Testament saints) without us (the New Testament saints) should not be made perfect.” Thus, the Lord’s work of perfecting the saints from every previous age (as well as Christians) in this final way will happen at the same time. This, we know, will be at the Lord’s coming—the Rapture (1 Thess. 4:15-18). At that moment, the “corruptible” will put on “incorruption.” This refers to the saints who have fallen asleep; they will be raised in a glorified state. Also, at that same moment, the “mortal” will put on “immortality.” This refers to the living saints being changed into a glorified state (1 Cor. 15:51-57).

Hence, every believer will experience two quickenings: the first is a quickening of his soul and spirit when he is brought from death unto life by the power of God (Eph. 2:5; Col. 2:13), and the second is a quickening in his body, which is yet to take place at the Lord’s coming (Rom. 8:11).

Predestination

This has to do with God’s sovereignty in pre-arranging the destiny of those whom He has chosen for blessing (Rom. 8:29; Eph. 1:5 – “marked us out beforehand”). Election is closely connected with predestination, but they are not the same thing. The difference is:

• “Election” has to do with persons being selected (Romans 11:5, 7, 28; 1 Thess. 1:4; 2 Peter 1:10).

• “Predestinated” has to do with the place (the destiny) which has been selected for those persons (Rom. 8:29-30; Eph. 1:5, 11).

The Bible teaches that God has predestinated the righteous to blessing, but there is no Scripture that states that He has predestinated people to a lost eternity. God loves all men, and He is “not willing that any should perish” (2 Peter 3:9; 1 Tim. 2:4). Romans 9:22 speaks of men being “vessels of wrath fitted to destruction,” but God does not fit them as such; they fit themselves by their own unbelief.

Priesthood of Believers, The

There are three spheres of privilege and responsibility Christians have in the house of God—priesthood, gift, and office.

As to the priesthood of believers, the book of Revelation teaches us that all Christians are “priests unto God,” and that they have been made so by the finished work of Christ on the cross (Rev. 1:6; 5:10). The Apostle Peter confirms this, stating that we are “an holy priesthood” who have the privilege to “offer up spiritual sacrifices, acceptable unto God by Jesus Christ” (1 Peter 2:5, 9). Since we are all priests, the epistle to the Hebrews exhorts Christians as a whole to approach God within the veil (in the holiest of all), and to engage in something that only priests can do (Heb. 10:19-22). Such an exhortation would not be given to any but those who are priests. Moreover, the fact that this epistle says that the Lord is “an High Priest” implies that there is a cast of priests under Him.

Since Scripture teaches that all Christians are priests, and that all brothers have an equal privilege to exercise their priesthood publicly in the assembly, in meetings for worship and prayer, we simply need to wait on the Spirit of God to lead out the prayers and praises of the saints. If we allow Him to lead in the assembly, in the place that is rightfully His, He will lead a brother here and another there to audibly express worship and praise as the mouth-pieces of the assembly. Of course, the exercise of priestly functions are not confined to the assembly but can be exercised privately as well—in any place and at any time.

Priesthood of Christ, The

This is one of two functions which comprise the Lord’s present work on high for His people—His priesthood and His advocacy. Both have to do with intercession (Rom. 8:34), but in different ways:

His intercession as a Priest has to do with maintaining His people in the path of faith so that they might not fail (Heb. 7:25).

His intercession as an Advocate comes into operation if and when they do fail in the path of faith and are in need of being restored (Luke 22:32; 1 John 2:1-2).

As to the Lord’s priesthood, He intercedes to help us in the path. The effect of His intercessory work is that we are kept on track, and are thus saved from spiritual dangers in the way (Heb. 7: 25). As our High Priest, He sympathizes with our weaknesses and infirmities, but not with our sins (Heb. 2:17-18; 4:14-16).

Many have wondered why any of the Lord’s people fail when they have the Lord interceding for them so that they wouldn’t. They are perplexed because our failure in the path surely couldn’t be due to a fault in His high priestly work. R. F. Kingscote wrote to Mr. Darby asking him about this. He replied, “Intercession is a general term, used even of the Holy Ghost in us (Rom. viii); but priesthood (in Hebrews) is with God, for mercy and grace to help in time of need: advocacy is with the Father to restore communion when we have sinned. You do not have it for sins in Hebrews because the worshipper once purged has no more conscience of sins. This answers your first three questions, save the end of the third; ‘Why do we fail?’ It is because it is part of the government of God to have us responsibly exercised, though not without grace sufficient for us and strength made perfect in weakness. But if we forget our weakness and dependence, we forget the grace, too, and are in the way of a fall. See Peter’s case, the Lord did not ask that he might not be sifted; He wanted it. The evil is not in the fall, really grievous as that is, but in the state it manifests. God may allow it that we may learn this” (Letters, vol. 2, p. 274).

Thus, if our state is low and we are not hearing the Lord’s voice to us about it, He may allow us to learn dependence through a humbling failure. Thus, on certain occasions, He may cease to intercede for us in His normal way. With Peter, the Lord did not pray that he wouldn’t fall, but when he did, that his faith would not fail (Luke 22:32). His intercession led to Peter’s restoration. Thus, to gain from the Lord’s priestly intercession, we must be responsibly exercised to “come unto God by Him” (Heb. 7:25), which implies expressed dependence in prayer. If we habitually neglect this, we cannot expect to be kept.

Prophecy

There are two kinds of prophecy mentioned in the New Testament:

• Prophecy which foretells future events and also conveys revelations from God to the saints (Acts 11:28; 21:10-11).

• Prophecy that tells forth the mind of God from the Word of God in such a way that it results in the “edification, exhortation, and comfort” of the saints (1 Cor. 14:1, 3).

The first of these was found in the early days of the Church, but when the New Testament Scriptures were completed, this aspect of prophecy did not continue. The Church was “built upon the foundation of the apostles and prophets” (Eph. 2:20; 3:5). Once the foundation was established, these two foundational gifts were no longer given to the Church by Christ. However, we still have their foundational ministry in their inspired writings in the New Testament. The second kind of prophecy is still in function today.

Prophetic Earth, The

This is not an expression that is found in Scripture, but what it conveys certainly is. It is an expression that Bible teachers have given to a specific sphere on earth where much in prophecy will be played out—particularly in connection with the Roman beast.

There are actually three spheres on earth (areas of land) where prophecy will be fulfilled. These are concentric circles, each having a wider range, and each having a different degree of light from God, and therefore, a different level of responsibility to God. These are:

• The “land”—The portion of the earth that was promised to Abraham and his descendants—Israel’s full inheritance, covering about 300,000 square miles of land. (The KJV mistakenly translates this as the “earth” in many places, and therefore, the prophetic student will need to consult a more critical translation such as J. N. Darby’s—i.e. Isaiah 26:18; 28:22; Matthew 24:30, etc.) This is the smallest circle.

• The “earth”—The portion of the earth where the old Roman Empire once asserted its authority, and where the revived Roman Empire under the Beast will also have its territory in the future. It includes “the land” but also takes in Asia Minor and Western Europe. Some believe that since America has been largely populated by people who came out of Europe (Dan. 2:43), that the United States and Canada could be part of this sphere. This area is referred to by Bible teachers as “the prophetic earth,” or “the Roman earth,” or “the western prophetic earth.” It is alluded to 14 times in Revelation 8-9 in the expression, “the third part.” “The fourth part of the earth” is a restricted part of the prophetic earth—Western Europe (Rev. 6:8).

• The “world”—This is a broader sphere yet, covering the whole globe, taking in the outlying nations.

All three of these terms occasionally appear in one passage of Scripture—i.e. Isaiah 18:2-3; 24:1-6; 26:9-10, 18-19.

Purpose & Counsel of God, The

J. N. Darby said, “Purpose is the intention of His will, and counsel is the wisdom He takes in carrying it out” (The Christian Friend, vol. 9 [1882], p. 215). W. Scott said that purpose “refers to the blessed fact that God in Himself, in the exercise of His own divine and sovereign will, has devised a system of government and glory to be displayed in coming ages.” He also said that “counsel is a term that intimates the way, the means, and the method of carrying out that purpose” (Doctrinal Summaries, p. 46; Truth For the Last Days, vol. 2, p. 166). G. Davison said, “The term ‘eternal counsel’ is not once mentioned in Scripture, but ‘eternal purpose’ is [Eph. 3:11]....Purpose necessitated counsel, and from this spring the ways of God. I have not yet found a Scripture connecting purpose with the ways of God, but we have at least two connecting His ways with His counsel [Acts 2:23; Eph. 1:11]....Purpose is the objective which God has before Him; divine Persons took counsel as to how it was to be secured; and the ways of God are bringing it all into effect” (Precious Things, vol. 4, p. 212).

Quenching & Grieving the Spirit

These are two negative things that no sober Christian wants in his life. But sad to say, we often do, by our careless actions, “grieve” and “quench” the Holy Spirit who dwells in us (Eph. 4:30; 1 Thess. 5:19).

As to quenching the Spirit, God wants to use us as a channel through which He can work for the blessing of others. The Lord said, “He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive” (John 7:38-39). God desires to work through us by the Spirit, and our responsibility is to allow the Spirit to have that liberty. We must not hinder Him in this. If we do, we are quenching the Spirit. It is like a garden hose that has water running through it, which someone takes and bends together so that the water flow is shut off, or is greatly impeded. Likewise, the Spirit might lead us to do something for the Lord, and our wills are opposed to it, and we don’t do it. Perhaps it is to give out a hymn in a Bible meeting, or maybe to give a gospel tract to someone, etc.

Quenching the Spirit is illustrated in Scripture in the story of Abraham’s servant (Gen. 24). He is a type of the Spirit of God who was sent to secure a bride for Isaac (a type of Christ). It is a picture of the Spirit being sent into this world to call out a bride for Christ. Having gotten permission from Bethuel (Rebekah’s father) to take her to Isaac, her mother and her brother interfered and wanted to detain Abraham’s servant “for a full year” before letting him take her (Gen. 24:55 – margin). This is a picture of quenching the Spirit. The servant then said, “Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master” (Gen. 24:56). Likewise, the Spirit is saying to us, “Hinder Me not.” He wants to lead our hearts after Christ and use us as a channel of blessing to others, and He doesn’t want anything to come in the way of that.

Grieving the Holy Spirit is slightly different. It has to do with us going out and doing something that the Spirit has not led us to do, whereby He is grieved by our actions. It is sin that grieves the Spirit. When the believer sins, the divine Guest within feels it and will exercise us to judge it.

Simply put; quenching the Spirit is not doing something He would have us to do, and grieving the Spirit is doing something that He hasn’t led us to do.

Quickening

This word means “to be brought to life.” It can be applied to the soul (John 5:21; 6:63; Eph. 2:1, 5; Col. 2:13) and also to the human body (Rom. 4:17; 8:11; 1 Tim. 6:13)—even to the Lord’s body (1 Peter 3:18).

As to the soul, God works upon the elect in sovereign power to bring spiritually dead persons to life by imparting a divine life to them (Eph. 2:1, 5a). As a result, when a person is thus awakened, he is given spiritual faculties whereby he is able to hear and understand spiritual communications from God—i.e. the gospel. Upon believing the gospel and resting in faith on the finished work of Christ, the “quickened” soul is “saved” (Eph. 2:5b, 8). Thus, quickening refers to the same action of the Spirit as being “born again,” but viewed from a different perspective:

New birth views man’s condition as having a corrupted nature, and therefore, in need of a new life and nature, which God imparts by His sovereign power.

Quickening views man’s condition from the perspective of being dead, and thus needing new life from God, which quickening conveys.

Without God sovereignly working in this way in souls, no one would believe the gospel, because prior to quickening, men are spiritually unconscious (being dead), and thus have no capability of hearing and responding to the call of God. (See Born Again and Freewill.)

As to our bodies, Romans 8:11 states that the believer’s body will be quickened, and thus glorified by the Holy Spirit. It does not tell us when this will happen, but we know from other passages that it will be at the Rapture (1 Cor. 15:51-56; Phil. 3:21).

Ransom

This is a term that signifies the price that was paid to redeem something or someone (Job 33:24; Psa. 49:7; Prov. 6:35; Matt. 20:28; 1 Tim. 2:6). Christ’s finished work on the cross is what paid the price of our redemption.

Rapture & the Appearing of Christ, The

The Bible indicates that the second coming of Christ has two parts or phases. They have been called, “the Rapture” and “the Appearing of Christ.” It is important to understand the distinction between the two, because they have been thoroughly confused in the minds of Christian expositors universally for well over fifteen hundred years! When the truth was recovered in the 1800s, this confusion was set straight.

Although the Lord comes out of heaven on both occasions, the Rapture and the Appearing of Christ occur at different times. Some of the differences are:

• The Rapture will occur when the Lord comes for His saints (John 14:2-3); the Appearing of Christ will occur when He comes with His saints which had been taken to heaven at the Rapture (1 Thess. 3:13; 4:14; Jude 14; Zech. 14:5).

• The Rapture occurs before the seven-year tribulation period begins (Rev. 3:10), and the Appearing of Christ occurs “immediately after the tribulation” (Matt. 24:29-30).

• The Rapture could take place at any moment (Matt. 25:13), but the Appearing of Christ will not occur until seven years after the Rapture (Col. 3:4).

• At the Rapture, the Lord will come secretly, in “a twinkling of an eye” (1 Cor. 15:52); at His Appearing, He will come publicly and every eye shall see Him (Rev. 1:7).

• At the Rapture, He will come to deliver the Church (1 Thess. 1:10); at His Appearing, He will come to deliver Israel (Psa. 6:1-4). The Church will be delivered from going into the Tribulation (Rev. 3:10), whereas the Jews will go through it but will be delivered from it in the end, by the Lord’s bringing the Tribulation to a close.

• At the Rapture, He will come in the air for His Church because they are His heavenly people (1 Thess. 4:15-18); at His Appearing, He will come back to the earth (the Mount of Olives) for Israel because they are His earthly people (Zech. 14:4-5).

• At the Rapture, He will take the believers out of this world and leaves the wicked behind (John 14:2-3); at His Appearing, the wicked will be taken out of the kingdom of the heavens for judgment and the believers (those who have been converted through the gospel of the kingdom that will be preached during the Tribulation) will be left to enjoy blessing on earth (Matt. 13:41-43; 25:41).

• At the Rapture, He will come to deliver His saints (the Church) from the “wrath” to come (1 Thess. 1:10); at His Appearing, He will come to deliver the “wrath” (Rev. 19:15).

• At the Rapture, the Lord will come as “the Bridegroom” (Matt. 25:10), but at the Appearing, He will come as “the Son of Man” (Matt. 24:30, 37, 39, 44, etc.)

• At the Rapture, He will come as the "Morning Star" which rises just prior to daybreak (Rev. 22:16); at His Appearing, He will come as the "Sun of Righteousness," which is daybreak (Mal. 4:2).

• At the Rapture, He will come without any signs, because the Christian walks by faith and not by sight (2 Cor. 5:7); at the Appearing, His coming will be surrounded by signs, because the Jews seek a sign (Luke 21:11, 25-27; 1 Cor. 1:22).

As mentioned, the main error in Christendom concerning the Lord’s coming is supposing that the Rapture and the Appearing are one event. This idea does not take into consideration the fact that there are a number of things which Scripture indicates that take place between the two events that make this unfeasible. It is clear, therefore, that these two phases of the Lord’s coming do not happen at the same time. When the Lord comes and calls us away from the earth, He takes us into “the Father’s house” and formally introduces us to that heavenly scene (John 14:2-3). Then, the “judgment seat” review will take place (2 Cor. 5:10). After that, there will be a time of worship and adoration “round about the throne” in heaven (Rev. 4-5). Then, after that, there will be “the marriage of the Lamb” and “the supper” that ensues it (Rev. 19:6-10). It is only after these things occur that the heavens open and the Lord comes at His Appearing (Rev. 19:11-21). To say that these things all happen in a moment of time is problematic and unfeasible.

Another common mistake that Christians have concerning the Lord’s coming is that they think that He comes as a "Thief in the night" at the Rapture. However, a careful look at the Scriptures will show that it is in connection with His Appearing (Matt. 24:43-44; Luke 12:39-40; 1 Thess. 5:2; 2 Peter 3:10; Rev. 3:5; 16:15). At the Rapture, the Lord comes to call away the Church, which is His bride (1 Thess. 4:15-18, etc.). He comes at that time as "the Bridegroom" (Matt. 25:6-10)—not as a “Thief.” (Coming as a Thief is no way to take one's bride!) Moreover, most of the passages having to do with the Lord’s coming as a Thief speak of Him executing judgment on the world at that time. This happens at the Appearing, but there is no judgment executed on the world at the Rapture; it is a silent snatching away of believers from the earth.

For instance, Matthew 24:43-44 correlates the Lord’s coming as a Thief with Him coming as “the Son of Man”—which is the way He is presented in Scripture when He acts in judgment (Dan. 7:13; John 5:27; Rev. 1:13-16). He is never spoken of as the Son of Man in connection with the Church. That title is not even used in the epistles where the Church is addressed and instructed. (Hebrews 2:6 is a quote from the Old Testament.) 1 Thessalonians 5:2 states that Christ’s coming as a Thief is when He will bring “sudden destruction” upon the world of unbelievers. 2 Peter 3:7-10 connects His coming as a Thief with “the day of judgment.” Revelation 16:15-16 says that when the Lord comes as a Thief, it will be to judge the armies that will gather at “Armageddon” to fight against Him. The parable in Luke 12:36-39 indicates that the Lord's coming as a Thief is after "the wedding" has taken place.

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There are at least five wonderful things that happen for the believer as a result of the Rapture:

• We will be with Christ, never to be apart again (John 14:2-3; 1 Thess. 5:10).

• We will be like Christ (Phil. 3:21; 1 John 3:2).

• We will be forever united with our brethren (1 Thess. 4:15-18; 2 Thess. 2:1).

• We will be forever delivered from spiritual dangers and physical troubles, sickness, sorrow, etc. (Jude 21).

• We will receive the rewards of our labours here (Matt. 25:19-23; Luke 19:15-19; Heb. 10:35-37).

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The Lord clearly stated that no man knows when He will come at the Rapture (Matt. 25:13 – J. N. Darby Trans.) nor when He will Appear to judge the world in righteousness (Matt. 24:36). It is, therefore, futile to be trying to set dates for either of these events.

Reconciliation

This refers to God's work of bringing back into unity, peace, and fellowship that which has been alienated from Him. It involves both persons (believers) and things (Col. 1:20-22). The foundation for reconciliation lies in what Christ accomplished on the cross in His death and blood-shedding. This is alluded to by the Apostle Peter, who said, "Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God” (1 Peter 3:18). There are three things stated in this verse:

• "Suffered for sins"—This is propitiation.

• "The just for the unjust"—This is substitution.

• "To bring us to God"—This is reconciliation.

Note: he places propitiation and substitution (the two parts of atonement) before reconciliation. This shows us that the claims of divine justice in regard to sin had to be settled first before God could reach out to men with blessing. This was done in propitiation (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10), which is God’s side of Christ's work on the cross. It has rendered a full satisfaction to God in regard to the whole outbreak of sin, and thus has made "the whole world" saveable (1 John 2:2). Substitution, which is the believer's side of Christ's work on the cross, has to do with what Christ did on the cross for believers, taking their sins upon Himself and bearing their judgment for them (1 Peter 2:24). As a result of the sin question being settled at the cross, God is able to reach out to man and reconcile believers to Himself on a righteous basis.

As mentioned, there are two things involved in God’s work of reconciliation:

• The reconciliation of persons.

• The reconciliation of things.

1) The Reconciliation Of Persons

The havoc that sin has caused in the fall of man is far more devastating than we might realize. Not only has it dishonoured God and ruined His fair creation, but it has also brought hurt to man and his posterity—spiritually (in his spirit and soul) and physically (in his body). One of the sad results of the entrance of sin into this world is that there are estranged relations between men and God. Wrong thoughts and feelings now possess man's heart and "mind" toward God (Col. 1:21). Through sin, men in their fallen state have become "haters of God" (Rom. 1:30) and thus have great "enmity against God" (Rom. 8:7). Hence, men are "alienated" from God and are "enemies" of God (Col. 1:21). This condition of enmity is altogether on man's side; it is man who has sinned and gone far from God. In his alienation, he has developed ill feelings and hatred toward God.

Even though man's heart toward God has been corrupted, God's disposition toward man has not changed. He is still favourably disposed toward His creatures, for He is the Unchangeable God (Mal. 3:6). This can be seen in the fact that "God commends His love toward us, in that, while we were yet sinners, Christ died for us" (Rom. 5:8). Thus, in his confused state of thinking, man views God as an enemy—but He is not an enemy at all. In fact, God is seeking the good and blessing of man. A change of heart is desperately needed in man, but not in God, for He has always loved man. Therefore, it is not God who needs to be reconciled to man, but man to God. To say that God needed to be reconciled denies His "everlasting love" for man (Jer. 31:3; John 3:16). Sometimes, when people are awakened to their need to be saved, they have the mistaken idea that since they have sinned and have gone far from God that they need to do something to turn God’s heart toward them. Some think that they need to shed tears, while others think that they need to clean up their lives and get religious. But again, this is misunderstanding the heart of God. The truth is that His heart has always been toward man; since the day that sin entered the creation, God has been seeking man's deliverance and blessing.

Since this is the case, Scripture does not present reconciliation as we know it today in the modern sense of the word. That is, in having to do with two parties that have been estranged, coming toward each other's position with some degree of compromise, so that relations between them can resume as they once were. Biblical reconciliation always treats the subject as man being brought back to God. Hence, Scripture does not say that we are reconciled with God, but rather "to" God (Rom. 5:10; 2 Cor. 5:20; Eph. 2:16; Col. 1:20). "We" receive "the reconciliation;" God does not receive it (Rom. 5:11 – J. N. Darby Trans.; Col. 1:21). (Matthew 5:24 does use the word "reconciled" in the sense of two parties coming together, but it is a different word in the Greek and is not in connection with the gospel blessings that we are considering.)

There are four main places in the New Testament where the reconciliation of persons is considered—each views the subject from a different aspect:

• Colossians 1:19-22—for the Godhead's pleasure.

• Romans 5:1-11—for the believer's joy in God.

• Ephesians 2:11-16—regarding unity among the members of Christ's body.

• 2 Corinthians 5:19-21—as a testimony toward the world.

Reconciliation for the Godhead’s Pleasure (Col. 1:19-22)

This passage presents reconciliation from God's perspective; it emphasizes what it accomplishes for the pleasure of God. It is, therefore, the highest aspect of reconciliation, for what pertains to God always must come first. It has to do with His work of bringing back His creatures and His creation to a place where He can delight in them. The Spirit of God uses "It" in this passage, when referring to “the Godhead.” This emphasizes the fact that the three Persons of the Godhead are deeply interested in the blessing of man, and are involved in the reconciling of man to happy fellowship with “Itself” on the ground of redemption.

This passage shows that man's fallen condition is two-fold: he has become an alien and an enemy of God (Col. 1:21). "Alienated" is what men are by nature; "enemies" are what they are by practice. As alienated, man is now far from God morally and spiritually, having no relationship with his Creator. This separation was not just with Adam who sinned but is true of the whole race under him (Rom. 5:19a). Man's heart is full of hatred and enmity toward God. This condition exists in every lost person in Adam’s fallen race. It is evident in the profanity with which men use His holy name (Psa. 139:20) and in the "wicked works" which they practice (Col. 1:21). These things have contributed to man’s estrangement from God; men have a sense of having done wrong, and it keeps them away from the One whom they have wronged.

In this passage, Paul shows that God in grace has overcome this two-fold condition of fallen man in the great work of reconciliation. This does not mean that every person in the world is reconciled now, or that all will be reconciled, but that a provision has been made to reach and restore every person, if they are willing. He shows that in order for God to effect reconciliation, Christ had to become a Man (vs. 19) and go to the cross to pay the price for sin and sins (vs. 20). Thus, the incarnation of Christ has brought God to man. God has come down to man in the Person of the Lord Jesus Christ and His heart has been fully manifested. However, the incarnation in itself was not enough to effect reconciliation; it also required Christ's work on the cross. Paul indicates this in mentioning “the blood of His cross” (vs. 20) and "the body of His flesh through death" (vs. 22). Thus:

• The incarnation has brought God to man (vs. 19).

• The death and blood-shedding of Christ brings men (believers) to God (vs. 20).

To be forgiven would have satisfied us, but it wouldn't satisfy God. Luke 15 illustrates this great truth. The father was not satisfied to give the prodigal the kisses of forgiveness—he would have him arrayed with the best robe, with a ring, and with the shoes on his feet, so that his eye could rest on his son with complacency (Luke 15:20-23). Thus, we see from this that God works to effect reconciliation that we might be found in a suitable state before Him as "holy and unblamable and unreproveable in His sight," so that He can find His pleasure in us. Thus, reconciliation includes, but goes beyond, forgiveness of sins and justification, to the bringing of the believer “nigh” to God in peace (Eph. 2:13). W. Kelly said, “Reconciliation therefore is a term of rich meaning, and goes far beyond repentance or faith, quickening or justification” (Notes on the Second Epistle to the Corinthians, p. 114). This is God's side of this great subject.

Reconciliation for the Believer’s Joy in God (Rom. 5:10-11)

This passage presents reconciliation from the believer's side, and shows what God has done to meet his condition as having gone far from Him. As "enemies" of God, men have enmity and ill-feelings towards God. Their ill-feelings are actuated by the presence of an evil conscience that condemns them as sinners. It gives them a sense of having done wrong, and that makes them uneasy about meeting God. Thus, their conscience works to keep them at a distance from God.

In spite of such a condition prevailing over the human race, God has undertaken to remove it and to bring men (believers) back to Himself. This fifth chapter of Romans shows that God in grace has taken the first step toward man's reconciliation. He had to make the first advance, because man, left to himself in his fallen condition, would never make a move toward God. Thus, God has commended His love toward man by providing a sacrifice for sin, and this was done at a great cost to Himself (Rom. 5:8).

Paul proceeds to tell us how God removes the enmity in the heart of a sinner—it is through "the death of His Son" (vs. 10). In this passage, the Apostle emphasizes the great love of God for man. It is so great that He would even give His own Son to bring men back to Himself! Note: it does not say, the death "of Christ," but the death of "His Son." This emphasizes the affection that existed in His relationship with His Son. God had only one Son, and He dearly loved Him, yet He was willing to give Him to save sinners! The cost of this sacrifice to God, therefore, is incalculable.

When this great fact—that God has offered up His dearly beloved Son to bring men back to Himself—strikes the sinner's heart by the power of the Spirit, his heart is deeply touched. Then, learning that God's disposition has been toward him all along (even though he has harboured evil thoughts toward God) it is more than his heart can take. The love and compassion of God so grips his heart that the enmity that once rested there is dispelled. All such ill-feelings and hatred are flushed out of his soul at once, and "the love of God is shed abroad" in his heart by the Spirit (Rom. 5:5, 8). Thus, his thoughts toward God are all changed, and His Son, who gave Himself to make it possible, becomes the most wonderful and attractive Person to him.

In receiving Christ as Saviour, the believer’s heart which was once filled with sin and wrong thoughts of God, is now filled with peace and love, so that he is able to "joy in God" (vs. 11). He was once uncomfortable at the thought of meeting God, but now he is comfortable in His presence and actually delights in being there. In connection with this aspect of reconciliation, J. N. Darby remarked, "I feel at home with God. All His gracious feelings are toward me, and I know it, and my heart is brought back to Him." To "joy in God" is the believer's proper attitude. His heart is drawn away from himself, and he exults in what he possesses in God and in Christ.

In Romans 5:11, the KJV says that the believer receives "the atonement," but this is a mistake in the translation; it should read "the reconciliation." In the salvation of men and women, God receives the propitiation because sin has outraged His holiness, but we receive the reconciliation. Thus, Paul says, "We have now received the reconciliation" (vs. 11). This indicates that it is an accomplished fact; it is not something that we are waiting to have when the Lord comes.

Reconciliation in Connection With Jews and Gentiles in the Body of Christ (Eph. 2:11-16)

This aspect of reconciliation has to do with the dissension that has existed in the human race for thousands of years between Jews and Gentiles. In the great work of reconciliation, men are not only reconciled to God, but also to one another in the body of Christ.

The subject in the epistle to the Ephesians has to do with God's great plan to display the glory of His Son in heaven and on earth in the coming millennial kingdom, through a specially formed vessel of testimony—the Church, which is the body and bride of Christ. In this second chapter, we see God saving sinners from among the Jews and the Gentiles and bringing them together in the Church. His desire is that they might dwell together in a practical unity now in this world before the millennial kingdom is established, and thus to give testimony to the fact that they are one body in Christ. The problem is that there has been long-standing animosity and prejudice between those whom God has chosen to be part of this special company of believers. To get Jews and Gentiles to dwell together is, humanly speaking, impossible. In spite of this, Paul shows that God's great work of reconciliation is such that it removes this obstacle.

In this passage, Paul explains how this is done. Both Jews and Gentiles are in need of reconciliation—not only to God but also to one another. Gentiles are “far off” from God (vs. 13), but the Jews are also “far from God” (Matt. 15:8). But Paul says, “He (Christ) is our (Jews and Gentiles) peace who hath made both one.” The aspect of “peace” that Paul mentions here is racial peace. It is one of three aspects of peace connected with the believer's standing in Christ—all of which belong to believers the moment they are saved and sealed with the Spirit. (See Peace.) God establishes this racial peace among those who believe by the annulment (not “abolished” as in the KJV) of the thing that gave cause for the enmity between the Jew and the Gentile—“the law of commandments in ordinances.” The Law of Moses has not been abolished; it still has its "application" to those in the flesh by showing them that they are sinners (1 Tim. 1:9-10). But for those who believe and are thus part of this new and heavenly company (the Church) it is "annulled."

The enmity has been annulled by God’s taking believing Jews and Gentiles “out” of their former positions "in the flesh" (Acts 15:14; 26:17) and making them members of the body of Christ (1 Cor. 12:12-13). Thus, He has removed the distinction of Jew and Gentile. Those who are part of this new company are neither Jews nor Gentiles (Gal. 3:28; Col. 3:11). For them the middle wall of partition has been done away, and God has made of the two "one new man." The “one new man” is Christ (the Head in heaven) linked to the members of His body on earth by the indwelling Spirit. Hence, in the one new man, the Jew is gone, and the Gentile is gone, and with them, the enmity that once existed!

Reconciliation Announced to the World (2 Cor. 5:18-22)

This passage shows that after God reconciles believers to Himself, He uses them as instruments to announce the truth of reconciliation to the world. This is done through the preaching of the gospel. Ephesians 2:17 alludes to this. It says that the Lord has “preached the glad tidings of peace to you who were afar off (Gentiles), and the glad tidings of peace to those who were nigh” (Jews). We might wonder how the Lord could be preaching on earth when He has gone back to heaven. But this fact just illustrates the great truth of the "one new man." Christ is preaching to the world today through the members of His body. (Compare Acts 9:4.)

These verses in 2 Corinthians 5 show that God was working to bring the world (persons) back to Himself in the ministry of the Lord Jesus when He was here on earth. These verses also show that this work has been passed on to the apostles and other Christian workers in the time of Christ’s absence. His ministry was to "seek and to save that which is lost" (Luke 19:10). Thus, as Paul says, "God was in Christ, reconciling the world unto Himself." He adds, "Not imputing their trespasses [offences] unto them." This means that the Lord did not condemn the sinners with whom He interacted (John 3:17; 8:11). However, in spite of all the love and kindness shown out through the Lord's ministry, all but a remnant of believers rejected Him—His mission to sinners seemed to be in vain (Isa. 49:4).

Now that Christ has been turned out of this world through death, Paul says, God has "committed unto us the word of reconciliation." The "us" here would firstly refer to the apostles, but it would also include other Christian workers who are presently engaged in gospel work. It is called "the word" of reconciliation because it has to do with communicating the truth of the gospel, and we do this by using words. Paul said, "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, Be reconciled to God." Hence, we are a reconciled people in a un-reconciled world, announcing a message of reconciliation. The story of Mephibosheth illustrates (in type) the truth of reconciliation (2 Sam. 9).

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There is an aspect of reconciliation of persons that is purely an external thing; it does not mean that all who are reconciled are saved (Rom. 11:15). This aspect of reconciliation has to do with God’s bringing the Gentile world into a place of relative nearness to Himself in this Day of Grace. Israel's rejection of the gospel, and the consequent temporary setting aside of that nation, has opened up a tremendous opportunity for Gentiles today—in that the gospel has been sent into all the world. Thus, it has been called “provisional” or “dispensational” reconciliation. As mentioned, it doesn't mean that the whole world has been saved and reconciled in the sense in which we have already considered, but that the privilege of being blessed through believing the gospel has been extended to them. Therefore, the Gentile world is seen as being near to God in this present day, while Israel is set aside. It is a relative nearness to God.

2) The Reconciliation Of All Things

The second part of reconciliation has to do with created things. This will take place in a coming day when the Godhead will “reconcile all things to Itself” (Col. 1:20).

In Colossians 1:16, Paul says that "all things were created by Him, and for Him." The grand purpose of the creation is ultimately for God who made it (Rev. 4:11). However, since the creation has now been spoiled by sin, for God to be able to take pleasure in it, it must be delivered from "the bondage of corruption" (Rom. 8:21-23). Only then can it be properly used for the purpose which God made it—to be a stage on which to display the glory of His Son.

The whole creation (heaven and earth) has been affected by sin and is defiled. Everything must be brought back into its proper relationship to God. The lower creation is currently suffering under the effects of sin and needs to be redeemed—set free (Eph. 1:14). Even though the creation did not go away from God of its own will (Rom. 8:20), it is still defiled and is in need of cleansing (Job 15:15; 25:5). By virtue of the blood of Christ, God can, and will, in a coming day, effect a cleansing of the creation (Heb. 9:23). He will take the material creation out of the hands of sinful men and set it free for God's use. At the Appearing of Christ, God will deliver the creation from its bondage and then will begin to reconcile all created things to Himself. This work will not be complete until every trace of sin in the creation is gone—which will not be reached until the Eternal State begins and everything will be made new.

Note: while Colossians 1:20 says that "all things" will be reconciled, it does not say that all persons will be reconciled. This shows that the will of man may resist the grace of God. All who will not believe “the word of reconciliation” will have their end in a lost eternity. There is no reconciliation for infernal beings—the devil and his angels, and unbelieving men.

Redemption

This means “bought back and set free.” It is used in the New Testament in application to Israel and in application to Christians.

In connection with Israel historically, the nation was redeemed or set free from the bondage of Egypt by God’s power through Moses (Ex. 6:6; 15:13, etc.). But Israel’s full and final redemption from their enemies is still future, when the Lord appears (Luke 21:28). Their redemption in this outward sense could have occurred when the Lord first came (Luke 1:68; 2:38), but He was rejected by His people (Isa. 53:3; John 1:11). Consequently, the redemption of Israel nationally was postponed to a future time (Luke 24:21). When the Lord appears, He will redeem a remnant of the Jews and of the ten tribes, and thus will set them free from every adverse and hostile power that has been against them (Isa. 52:9; Hos. 13:14).

In connection with Christians, redemption is viewed in four ways:

1) The Redemption Of Our Souls

This is a once-for-all thing that occurs when we receive Christ as our Saviour. We are set free from the sentence of judgment that has been upon us (Rom. 3:24; Gal. 3:13; 4:5; Eph. 1:7; Col. 1:14; Titus 2:13-14; Heb. 9:12; 1 Peter 1:18). Once we have been redeemed in this way, we never need to be redeemed again.

This aspect of redemption has in view the setting of the believer free so that he can do the will of God—in worship and in service. This is illustrated typically in the Lord's words to Pharaoh through Moses, "Let My people go, that they may serve Me" (Ex. 8:1). As a rule, since the word redeem means to be "set free," redemption is always presented in Scripture as being "from" or "out of" some adverse thing that has held people in bondage (Ex. 15:13; Psa. 25:22; Psa. 49:15; Psa. 130:8; Jer. 15:21; Mic. 4:10; Rom. 8:23; Gal. 3:13; Titus 2:14). (In the KJV, Revelation 5:9 says, "Redeemed us to God..." but redeemed is not the correct word there; it should be translated, "Purchased [bought] us to God.")

2) The Redemption Of Our Time

This aspect of redemption is something that should go on throughout our lives as a matter of daily exercise. It has to do with setting free “time” (“seizing every good and favourable opportunity” – J. N. Darby Trans. footnote) and using it for the Lord. This aspect of redemption is mentioned twice in Scripture, each having to do with a different sphere of Christian activity and service.

We are to set free time in our lives to be used to promote fellowship and encouragement within the Christian community (Eph. 5:15-21 – “yourselves”).

We are to set free time and opportunities to be used in gospel outreach toward those outside the Christian community (Col. 4:5 – “them that are without”).

God has placed this very precious commodity of time in our hands. Some have been given more of it, and others less. It has been said that the greatest waste of time is to spend it on the gratification of selfish interests, but the greatest use of time is to spend it in the service of the Master.

3) The Redemption Of Our Bodies

This will occur at the Rapture when we will be glorified like Christ (Rom. 8:23; 1 Cor. 15:51-57; Eph. 4:30; Phil. 3:21). At that time, we will be set free from every hindrance that touches our physical bodies. This aspect of redemption includes the eradication of our fallen sin-natures.

4) The Redemption Of Our Inheritance

This will occur at the Appearing of Christ when the judgments of the Lord will be poured out on the earth (Eph. 1:14). The inheritance includes every created thing in heaven and on earth. It has been “purchased [bought]” by Christ’s work on the cross (Heb. 2:9 – “tasted death for every thing”), but it is still in a condition of bondage to the effects of sin and is in need of being redeemed (Rom. 8:20-22).

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Many confuse “bought” with “redeemed,” assuming that they are the same thing—but these terms are not synonymous in Scripture. Mr. Kelly said, “The word ‘bought’ does not mean ‘redeem;’ but so thoroughly have these two thoughts been confounded in the minds of Christians generally, that the difference was quite ignored by the two parties who stand opposed to one another as they have been for 1400 years....The remarkable fact is that both agree in taking these two words as equivalent; so that there has been no thought of discriminating; there is a habitual confusion of the two ideas in ‘purchase’ and ‘redemption’” (Bible Witness and Review, vol. 2, p. 433). The truth is that redeemed includes being bought, but it goes beyond the thought of purchase to take in being set free. Bought has to do with a change of ownership; whereas redeemed has to do with a change of condition. Ephesians 1:14 proves that there is a difference between bought [purchase] and redeemed. It tells us that there is something—the "purchased possession" (which is the inheritance)—that has been purchased, but has not yet been redeemed. What could this mean, if both terms were synonymous? All men and things have been bought by Christ, and therefore, belong to Him (Matt. 13:44; Heb. 2:9), but only those who own Christ’s purchase by faith are redeemed. Thus, lost men and women in this world have been bought (2 Peter 2:1) but they are not redeemed.

The following illustration helps us to understand the difference between bought and redeemed. Suppose you see a caged dog captive to a cruel master. You often go by that pitiful sight and see the cruel man beating and mistreating his dog. To deliver the dog from such cruelty, you approach the master with an offer to buy the animal. The man is agreeable to it, and states his price, and you pay him the amount. You buy the dog and the cage and drive off. At this point, the dog has been purchased; he has a new master. There has been a change of ownership, but there has not been a change of condition—it is still captive in the cage. But when you get home and open the cage, and the dog gets out and runs around, then there is a change of condition—the dog is liberated or set free! This is the meaning of redemption; it implies not only being purchased, but also being set free. W. Scott said, “Redemption is a very different thing from purchase [bought]; the former refers to a change of state or condition, while the latter merely intimates a change of masters. You may purchase a slave, but that is not deliverance from the state of slavery” (Handbook of the Old Testament, p. 370). (See Bought.)

Regeneration

This word signifies a new beginning in a believer’s life—a new outward moral change, resulting from being saved and sealed with the Holy Spirit. This change is something that people should see in the life of every believer. W. Scott said, "The washing of regeneration can be discerned by the eye of man, as it is an outward change" (Doctrinal Summaries, p. 28).

The “washing of regeneration” (Titus 3:5) refers to the moral cleansing of a believer’s life, resulting from his separation from his old pre-conversion lifestyle according to the flesh. It has to do with a person’s passage from the old order of life in which he once lived into the new order of life that is consistent with Christianity. Hence comes the often-heard comment, "He has cleaned up his life; he’s on the straight and narrow now!" If this change is a real work of God in a person’s life, it is a result of the washing of regeneration. The "washing" involved in regeneration is connected with that which the waters of baptism signify for the baptized. The person is thereby set in a new clean place on earth in the house of God, wherein he is to walk in holiness as a Christian (Psa. 93:5; Heb. 12:14; 1 Thess. 4:7; 1 Peter 1:16). Paul emphasized to Titus the need for regeneration among the believers on the island of Crete because there was a clear lack of practical righteousness in their lives (Titus 1:12).

Notwithstanding, Christians from all schools of thought generally do not understand regeneration. They think that since the word "regenerate" means to re-start something, it is referring to being born again, and thus, use these terms interchangeably. However, while new birth and regeneration both refer to a new beginning, they are two different beginnings in a person’s life.

New birth (which occurs first in a person’s history) is an inward new beginning in the soul through receiving a new life from God. An evidence of this will be seen in his seeking after God.

Regeneration is an outward new beginning of a believer’s life, consequent upon his being saved and sealed with the Holy Spirit. The evidence of this will be seen in his breaking off of unholy associations and habits, and his adopting the Christian lifestyle.

Mr. Darby said, “Regeneration is not the same word as ‘being born again,’ nor is it used so in Scripture” (J. N. Darby Translation footnote on Titus 3:5). W. Scott said, “New birth is not the same as regeneration, which the latter term only occurs twice in the New Testament (Titus 3:5; Matt. 18:28). The former term refers to an inward work; the latter to an outward change” (The Young Christian, vol. 2, p. 131). He also said, “It [regeneration] is almost universally regarded as equivalent to new birth, but it is not so in Scripture. Regeneration is an objective state or condition, while the new birth is the expression of an inward and subjective state” (Bible Handbook, Old Testament, p. 372).

New birth and regeneration both involve a bath, which signifies washing or cleansing. The “bath” involved in new birth signifies an inward washing in the soul through receiving a new clean life from God (John 13:10 – W. Kelly Trans.; 1 Cor. 6:11), whereas the “bath” in regeneration signifies an outward washing of the person's life in a practical sense (Titus 3:5 – J. N. Darby Trans. footnote). The former is effected by the “quickening” of the Holy Spirit (John 6:63); the latter is effected by the “renewing” of the Holy Spirit (Titus 3:5). The practical effect of regeneration is illustrated in a new believer at his baptism. He leaves his belongings (his cigarettes, flask of liquor, worldly magazines, etc.) at the water's edge, and wades into the water. After being baptized and coming out of the water, he goes on his way with the Christians who attended the baptism. But someone calls to him, "John, you forgot your things." He replies, "Leave them there; they belong to the old John." This should be the practical effect of the washing mentioned in regeneration; there is a separation (and thus a cleansing) from the old lifestyle. It signifies a new beginning in a believer's life that should be observable by all.

To further complicate the misunderstandings that rise from assuming that regeneration is the same as new birth, many Christians have the idea that regeneration is a miraculous work of God in renewing or re-making a person's nature when he believes the gospel. They think that it is an infusing of new life into a person’s old nature, making it anew. Based on this mistaken idea, most Reformed theologians, and many evangelical preachers as well, teach that Christians do not have two natures, but rather, one nature that has been regenerated! This makes new birth and regeneration to be nothing more than a rehabilitation of the flesh. The truth is, that the old nature is not capable of being improved and thus it cannot be rehabilitated. Scripture says, "It is not subject to the law of God, neither indeed can be" (Rom. 8:7). The flesh simply cannot be made subject to God. The Lord taught this to Nicodemus. He said, "That which is born of the flesh is flesh" (John 3:6). That is, men could apply many devices to the flesh in an effort to improve it—the influence of culture, education, religion, etc.—but the end result is that nothing changes morally. The flesh is still the flesh. And this is why the Lord said to him, "Ye must be born again." That is, men need an altogether new life and nature that is separate and distinct from the old nature imparted to them (John 3:7).

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Matthew 19:28 also speaks of “regeneration” but in a slightly different way. It is referring to the new, outward, moral order of life that will pervade the world to come—the Millennium (Psa. 72:8; Zech. 14:9). Men in that day will be forced to live according to righteous principles for fear of death (Isa. 32:1; Psa. 101:7-8; Zech. 5:1-4).

Remnant, The

This term means “a small portion of the people” or “the rest of the people.” It is used in a few different ways in Scripture. It may be in connection with Israel’s history (2 Kings 19:4, 30-31; Isa. 1:9; Ezra 9:8; Neh. 1:3), or in connection with the Jews (Rev. 12:17) and the ten tribes of Israel in a coming day (Isa. 10:20-22; 11:11, 16). Or, it could be used in reference to believers in the Christian testimony today (Rev. 2:24 – “the rest [remnant]” W. Kelly Trans.).

As to Israel in a coming day, God has promised that He will not cast off the nation forever. The governmental blindness that is over their hearts will be lifted, and God’s blessing will be upon them when the Lord appears “with healing in His wings” (Mal. 4:2; Rom. 11:25; 2 Cor. 3:14-16). But Scripture does not teach that this applies to every single Israelite by birth. As mentioned earlier, the redemption of Israel will be accomplished in a remnant of the people only. Romans 11:26 states that “all Israel shall be saved” and blessed of God, but previously in chapter 9:6-8, Paul explained that “not all are Israel which are of Israel.” Thus, to be a true Israelite, one needs not only to be of Abraham’s bloodline, but also to have Abraham’s faith. Many of Abraham’s descendants are the “seed” of Abraham, but they are not the “children” of Abraham, and thus, not “the children of God.” (Compare Romans 2:28-29.) Hence, when Paul said that “all” Israel would be saved, he was assuming that the reader has been following the logic of his discourse in the epistle concerning this point. The “all” in Romans 11:26, therefore, is all who are true Israelites—inwardly and outwardly. This shows the importance of reading Scripture is context.

The prophetic Scriptures indicate that there will be two parts to the remnant, or perhaps two remnants: a remnant of Jews (the two tribes) and a remnant of the ten tribes of Israel. These will be brought together in one when the Lord appears and restores the nation, and they will inherit the kingdom together (Isa. 11:12-13; Ezek. 37:15-19, etc.). To have an understanding of God’s dealings with Israel, the student of prophecy needs to distinguish these two parts of the nation. Three main differences are:

The Jews (the two tribes) will return to their homeland in the early part of Daniel’s 70th week (Dan. 9:27) before the Great Tribulation (Isa. 18:1-4), and a remnant will distinguish themselves among the mass as having faith and the fear of God (Isa. 8:16; 66:2; Psa. 1:1-3). The ten tribes will not come back to the land until after the Great Tribulation is over and the King of the North has devastated the land (Matt. 24:29-31). While the mass of the ten tribes will return to their homeland, only a remnant of them will be found to have real faith and will be allowed to enter the land (Ezek. 11:9-11; 20:34-38; Amos 9:9-10).

The Jews have rejected Christ (John 19:15) and will receive the Antichrist (John 5:43), but the ten tribes are guilty of neither. The ten tribes were not in the land when Christ came unto His own and His own received Him not (John 1:11). Nor will they be in the land when the Antichrist arises and is received by the Jews.

The remnant of the Jews will confess “bloodguiltiness” in the crucifixion of Christ and will also own the breaking of the Law (Psa. 51:14; Acts 7:53), but the remnant of the ten tribes will confess their failure in departing from the Law and turning to idolatry (Isa. 26:13; Hos. 14:8).

There are going to be a number of wise and instructed ones raised up among the God-fearing Jewish remnant who will be enlightened in the ways of God and His dealings with the nation. They are referred to as “the Maschilim” (Dan. 12:3; compare also Dan. 11:33). These intelligent ones will act as instructors to the others and will “turn many to righteousness.” Their understanding will probably be such that they will see the Lord Jesus Christ, whom the nation crucified, as the true Messiah of Israel, and will encourage the others to receive Him as such. The remnant of the Jews will eventually do this when Christ appears and they “look on Him whom they pierced” (Zech. 12:10; John 19:37). At that time, they will mourn in repentance (Zech. 12:11-14), and the Lord will open a “fountain” for their cleansing whereupon they will be restored to Him (Zech. 13:1).

There are two parts to the faithful Jewish remnant: a preserved portion that will be miraculously spared from the attacks of their persecutors and from other dangers and will enter the kingdom of Christ on earth—the Millennium (Rev. 12:6, 13-17; 14:1; Psa. 91). Then there will be a martyred portion of the remnant which God will allow to be killed for their faithful testimony during the seven years of tribulation (Rev. 6:9-11; 11:2-12; 14:23a; 15:2-4; Isa. 57:1-2). These godly Jews will be raised at the end of the Great Tribulation and will have a better portion in heaven—being glorified (Rev. 14:13). They will reign with Christ over the earth with the Old Testament saints and the Church in the Millennium (Rev. 20:4; Dan. 7:18, 22, 27).

Since there are these differences of responsibility between the Jews and the ten tribes, the Lord will deal with them differently in view of their restoration. The result will be the same in both—true repentance and a full restoration to the Lord, whereupon His kingdom blessings will be showered upon them. They will constitute the nation of Israel in the Millennium.

The mass of the unbelieving Jews who are not true children of Abraham will be destroyed by the King of the North and his Arab confederacy (Psa. 83:1-8; Psa. 79:1-3; Dan. 2:40-42; Zech. 13:8-9). The mass of the ten tribes of Israelites who are not true children of Abraham will return to the land under the aid of the angels of God (Matt. 24:31) and through the help of some Gentile nations who will fear God (Isa. 14:1-2; 49:22; 60:9; 66:19-20). They will be brought to “the border” of the land of Israel where the Lord will “sift” them by causing them to “pass under the rod,” and thus He will “purge out” those who do not have real faith (Ezek. 11:9-12; 20:34-38). A “tenth” of them (a remnant) will be found to be real and will be brought into “the bond of the covenant” (Isa. 6:13; Ezek. 20:37; Jer. 31:31-34). They will go up into the land and join the remnant of the two tribes (Jews) and they will be “one” and “shall be no more two nations, neither shall they be divided into two kingdoms any more at all” (Ezek. 37:14-22; Isa. 11:13; 49:18-23). This will be a triumphant moment because they have been separated for almost 3000 years! The mass of Israelites who will be purged out from among the ten tribes will be destroyed by the Lord Himself, when He roars out of Zion to destroy the last confederacy under Gog in the Winepress judgment (Rev. 14:17-20; Isa. 63:1-6; Joel 3:13-16). Two actions are mentioned in Revelation 14:19 in connection with Israel’s judgment. The “vine of the earth” (Israel) is first “gathered” (back to the land), and then the apostates among them are “cast” into the winepress of God’s judgment.

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As mentioned, the word “remnant” is also used in connection with the Christian testimony (Rev. 2:24 – W. Kelly Trans.). It refers to those who are true believers amidst the mass of merely professing Christians. Today there are millions in the Christian profession, but the vast majority of these are only Christian nominally (in name only).

Repentance

Repentance is to have a changed mind about a wrong course that we have been on, and to have passed our judgment on it. J. N. Darby's Translation footnote on Matthew 3:8 says, "Repentance denotes the moral judgment of the soul upon all the past, upon all that is in the flesh before God. It includes, but goes further than a changed mind." The Concise Bible Dictionary states, "Repentance has been described as 'a change of mind Godward that leads to a judgment of self and one's acts" (p. 658).

Confession is an act, but repentance is a process that should carry on throughout the believer's life after he is saved. Luke 15:7 says, "I say unto you, that thus there shall be joy in heaven for one repenting sinner." Note: it doesn’t say, "repented," but "repenting"—thus indicating that it is something that should continue on in a believer’s life. In fact, if we were to cease repenting about a wrong thing or a wrong course that we have been on, we would no longer be holding our judgment upon it, and thus turning back to it in heart. This does not mean that we are to go around moping and live in sorrow for wrongs that we have done, but rather, to go on our way rejoicing, holding a changed mind and a conviction of judgment against that particular thing or course. In 2 Corinthians 7:10, we have the principle of repentance stated. The Corinthians' repentance was "never to be repented of." That is, they were not to change their mind about their repentance, because in doing so they would be going back to their wrongs. Thus, the older we get and the longer we have been on the Christian path, the deeper our hatred should be of the sins that we have committed—but we are not to be occupied with those things; the believer’s normal occupation is Christ and His interests.

Repentance is produced in men by “the goodness of God” touching their hearts (Rom. 2:4). When the prodigal son thought on the goodness of his father, it led him to change his mind about his father, and to pass judgment on himself (Luke 15:17-19). Unfortunately, repentance is a word that has lost its Scriptural meaning in the minds of many today. Some of the confusion has resulted from the bad teaching that has been in the Christian profession for years. Some examples are:

• Repentance is not penance. Penance is the effort of man to atone for his wrongs.

• Repentance is not confession. Some mistakenly think that if they apologize for some wrong done, that they are repenting. However, it’s possible to make a confession, and not be truly repentant.

• Repentance is not reformation. Reformation has more to do with an outward change, the turning over of a new leaf in an attempt to supplant bad habits with good ones. Although those things will spring from repentance, they are not repentance. God is not asking us to make solemn promises that we don’t have the power to keep.

• Repentance is not penitence. Penitence is sorrow for sin. This might result in repentance, but sorrow itself is not repentance.

Repentance should be seen in the sinner who comes to Christ for salvation, and it should also be seen in a failing believer who gets restored to the Lord (Acts 20:21; Rev. 2:5, etc.). The KJV says that Judas “repented,” but it should say that he was “filled with remorse.” He was not repentant. True repentance has its fruits. These are tell-tale signs that a person will manifest. John the Baptist stated this to the unrepentant Pharisees who came to him. He said, “Bring forth therefore fruits meet [worthy] of repentance” (Matt. 3:8). Naomi illustrates the marks of true repentance.

She made a clean break with her former life in Moab. The goodness of God had worked in her heart when she heard that He had given His people bread. The result was that “she went forth out of the place where she was” (Ruth 1:6-7).

She got back to the point of her departure (Ruth 1:19). She went to “Bethlehem,” the very place from which she and her husband had come when they lived in the land of Israel. This illustrates the need of getting down to the root of our failure and judging it.

She manifested a spirit of genuine brokenness and humility. She said, “Call me not Naomi, call me Mara.” Mara means “bitter.” Thus, she indicated a bitterness of soul concerning her course (Ruth 1:20; Psa. 51:17).

She justified God in all that He had allowed to happen to her (Ruth 1:20).

She made a frank confession of her wrong. She said, “I went out ... ” (Ruth 1:21). She didn’t blame her husband or anybody else.

She gave full credit to the Lord for her restoration. She said, “The LORD hath brought me home again” (Ruth 1:21; Psa. 23:3).

She wanted to be among the Lord’s people (Ruth 1:22).

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Scripture indicates that God Himself repents, but not, of course, in the same way in which failing men do. Since repentance means to have a changed mind, God can and does change His mind from time to time. But with God, repentance never has to do with passing judgment on Himself, because He never does anything wrong.

When it comes to God’s purposes, He never repents (Num. 23:19; 1 Sam. 15:29). But as to His ways with men, He does repent (Gen. 6:6-7; 1 Sam. 15:11). Oftentimes God’s repentance is in connection with, and contingent upon, man’s repentance. When God sees true repentance with men on whom He has pronounced a judgment, He may repent of it, and not execute the judgment (Ex. 32:14; Judg. 2:18; 1 Chron. 21:15; Psa. 90:13; 106:44-45; Jer. 18:8; Joel 2:13; Jonah 3:9-10). Such is the mercy of God.

Restitution of All Things, The

This expression is found in Acts 3:21 and refers to all the things which the prophets of Israel had prophecied concerning the nation’s blessing under its Messiah in the world to come. It coincides with the Lord’s statement about Elijah’s coming and restoring “all things” (Matt. 17:11).

The statement, “the restitution of all things,” has been erroneously used to support the false doctrine of universalism—the eventual salvation of all God’s creatures, so that none end up in Hell. However, Peter qualified his remark concerning the restitution of all things by adding, “Which God hath spoken by the mouth of all His holy prophets.” Thus, the “all things” that he was referring to were those things which the prophets of Israel had prophecied—namely, the restoration of the nation and its blessing under its Messiah.

Resurrection

Man is a tripartite being—having a spirit, a soul, and a body. Physical death has to do with the spirit and soul becoming separated from the body (James 2:26). Resurrection, on the other hand, involves the re-union of the soul and spirit with the body. Scripture says, “In Adam all die, even so in Christ shall all be made alive” (1 Cor. 15:22). The “all” in this passage refers to all in the human race—regardless of whether they are saved or lost. While all the dead will rise, they will not all be raised at the same time. There are actually two resurrections: one involving “the just” and one involving “the unjust” (John 5:26-30; Acts 24:15; Rev. 20:5, 12-13). Scripture indicates that these two resurrections will occur about a thousand years apart. This is something that the Old Testament saints did not know about; they only knew of resurrection in a general way (John 11:24). The gospel has shone light on this subject, and we now know that there are two resurrections (2 Tim. 1:10).

The first resurrection, which has to do with the righteous, is spoken of as being a resurrection “from among the dead” in J. N. Darby’s translation. Thus, it is a selective thing; the righteous dead will be selected from among the wicked dead and raised to life. This “out-resurrection” as it is sometimes called was first taught by the Lord Jesus Christ (Matt. 17:9), and then later by the apostles (Rom. 6:4; 1 Cor. 15:20; Eph. 1:20; Phil. 3:11; Col. 1:18, etc.). The first resurrection has three phases:

• “Christ the firstfruits” (1 Cor. 15:23a). This occurred when the Lord rose from among the dead (Matt. 28:1-6). The character of His resurrection is a sample of that which will follow for the righteous. Hence, He is “the firstfruits” of this resurrection.

• “They that are Christ’s at His coming” (1 Cor. 15:23b). This refers to saints from Old Testament and New Testament times being raised at the Rapture (1 Thess. 4:15-18; Heb. 11:40).

• Faithful Jews and Gentiles who will die during Daniel’s 70th week will be raised at the end of the Great Tribulation, thus completing the first resurrection (Rev. 14:13).

Christians often speak of resurrection and immortality as the saints receiving “new” bodies, but this is not Scripturally accurate. Scripture does not say that the saints will get “new” bodies, but rather, that their bodies will be "changed" (Job 14:14; 1 Cor. 15:51-52; Phil. 3:21). The very same bodies in which the saints have lived will be raised, but in an altogether different condition of glorification (Luke 14:14; John 5:28-29; 1 Cor. 15:51-55; 1 Thess. 4:15-16, etc.). 1 Corinthians 15:42-44 states this clearly. It says that the same body that is “sown” in the earth in burial will rise again. Note the use of the word “it” in the passage, referring to both the sowing and the raising. If the saints were to receive “new” bodies when the Lord comes, then there will be no need of the Lord’s raising the bodies of the saints in which they once lived. If we take this mistaken idea and work it out to its logical conclusion, it really denies resurrection. To avoid any idea like this, Scripture is careful never to say that we get "new" bodies.

Scripture records ten incidences of people being raised from the dead, but these are not part of the first resurrection (1 Kings 17:21-22; 2 Kings 4:32-37; 13:20-21; Matt. 9:24-25; 27:52-53; Luke 7:14-15; John 11:43-44; Acts 9:40-41; 14:19-20; 20:9-11). These all died again. The first resurrection is a resurrection to a state of glorification; those thus raised will never die again.

The second resurrection—of the unjust—will occur at the end of the Millennium (Rev. 20:5, 11-15). The wicked dead will be raised at that time and judged before the Great White Throne and then assigned to a lost eternity in the lake of fire.

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Scripture indicates at least twelve reasons why God raised the Lord Jesus from the dead:

• To fulfil the Scriptures (1 Cor. 15:3-4).

• To prove that the Lord Jesus is the Son of God (Rom. 1:4).

• To set a seal of approval on the Lord’s finished work on the cross (1 Pet. 1:21).

• That the Lord would be set forth as an object of faith for salvation (Rom. 10:9).

• For our justification (Rom. 4:25).

• That the Lord might be the Head of the new creation race (Col. 1:18).

• That the Lord might carry out His present high priestly intercession (Rom. 8:34; Heb. 7:25).

• That we might bring forth fruit to God in our lives (Rom. 7:4).

• That the Lord might be the first-fruits of them that sleep (1 Cor. 15:20).

• To strengthen the faith of His disciples to witness for Him (Acts 2:32-36).

• To demonstrate the power of God to bring in the kingdom according to the Old Testament promises (Eph. 1:19-20).

• To give assurance to all men of coming judgment (Acts 17:31).

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Resurrection is also used in a national sense. Israel will have a national resurrection from the dead (Isa. 26:19; Ezek. 37:1-14; Dan. 12:2; Hos. 6:2; Rom. 11:15). The nation of Israel has been non-existent for about 2000 years, but when the Lord comes (His Appearing) and restores the nation, there will be a public re-appearance of the nation. In fact, it will become the leading nation on earth for the duration of the Millennium.

The return of about five million Jews to their homeland since 1948 is not this national resurrection. It is rather “the fig tree” putting forth “leaves,” but with no fruit for God on it (Matt. 24:32). The Jews in the land today have not owned Jesus Christ as their Messiah, and thus there is only an outward profession of spiritual life among them, which leaves speak of. There will be no fruit for God in Israel until they own Christ as their Messiah (Gen. 49:22; Hos. 14:8). When they do, He restore them, and then there will be this national resurrection of which Scripture speaks.

Righteousness of God, The

This has to do with how God is able to save sinners without compromising what He is in Himself. “The righteousness of God” is about God’s acting in love to save sinners, but at the same time, not compromising what He is as a holy and just God (Rom. 3:21).

Man’s sin has seemingly put God in a dilemma. Since “God is love” (1 John 4:9), His very nature calls for the blessing of man, for He loves all men (John 3:16). But at the same time, “God is light” (1 John 1:5), and thus His holy nature justly demands that man should be judged for his sins (Heb. 2:2). If God acted according to His heart of love and brought men into blessing without dealing with their sins, He would cease to be holy and just. On the other hand, if God acted according to His holy nature and judged men according to the claims of divine justice, all men would be justly sent to hell, and none would be saved—and the love of God would remain unknown. How then can God save men and still remain just? The gospel announces this. It declares God’s righteousness and reveals the good news that He has found a way to meet His holy claims against sin and thus be able to reach out in love to save sinners who believe. Thus, God is presented in the gospel as being “just and the Justifier of him which believeth in Jesus” (chap. 3:26).

Many Christians have the idea that God's righteousness is something that is imparted to, or bestowed upon, or given to, the believer. However, Scripture does not present it in that way. Simply put, the righteousness of God refers to an act of God, not a commodity that He passes to men when they believe. If God gave His righteousness to us when we were saved, then He would no longer have it! W. Scott said, "It is God's righteousness, not man's. God cannot impute that which is essential to Himself in His dealings with men" (Unscriptural Phraseology, p. 10). It is true that God has given righteousness (Rom. 5:17), but this is in the sense of having secured or provided it for mankind in Christ, the risen and glorified Man. Thus, Christ has been "made unto us wisdom and righteousness" (1 Cor. 1:30), and we have been "made the righteousness of God in Him" in testimony to the world (2 Cor. 5:21). But the righteousness of God is not something that has been sent down from heaven and placed upon the believer, as some think.

W. Scott also said, “It is not putting a quantity of righteousness in, or on, a man" (Doctrinal Summaries, p. 15).

J. N. Darby remarked, “A man's being reckoned righteous is his standing in the sight of God, not a quantum of righteousness transferred to him” (Collected Writings, vol. 23, p. 254).

F. B. Hole said something similar: “We must not read those words [“the righteousness of God”] with a commercial idea in our minds, as though they meant that we come to God bringing so much faith for which we receive in exchange so much righteousness, just as a shopkeeper across the counter exchanges goods for cash” (Outlines of Truth, p. 5).

Some modern translations unfortunately say, "a righteousness from God" (Rom. 1:17; 3:21; 3:22; 10:3), or "the righteousness that comes from God" (Phil. 3:9). These are mistranslations and they have caused people to think that it is something that God imparts, or gives, to believers when they believe the gospel.

The righteousness of God points to what God has done in taking up the question of sin and settling it for His own glory and for the blessing of man. He sent His Son to be the Sin-bearer, and in His death, God judged sin according to His holiness. The Lord Jesus took the believer's place before God and bore his sins (the judgment of them) in His "own body on the tree" (1 Peter 2:24). His "finished" work on the cross (John 19:30) has rendered a full satisfaction to the claims of divine justice and has paid the price for the believer's sins. Thus, God has not compromised what He is as a holy and just God in reaching out in blessing to man. God's love has come out to men with the good news that He can, on a righteous basis, redeem, forgive, justify, and reconcile the sinner who believes.

Saints & Sinners

A “saint” is a “set apart one” or a “sanctified one.” All who know the Lord Jesus Christ as their Saviour are sanctified (positionally), and thus are saints.

In the KJV, Romans 1:7 says, “Called to be saints,” but the words “to be” are italicized, indicating that they are not in the Greek text and have been added by the translators to aid the reading of the passage. Unfortunately, it changes the meaning and makes sainthood a goal to be attained at some time in the future. (This is a Roman Catholic error. They teach that if a person lives nobly for that system, after he leaves this world through death, he may be promoted to the special place of being a saint.) The text should simply read, "called saints." This means that a person becomes a saint by obeying the gospel call. It is not something we hope to be, but something that the Word of God says that we are by the grace of God. There is no Scripture that tells us to try to attain to sainthood, but there are Scriptures that tell us that all believers are saints, even while they are still living in this world. Nevertheless, some people think that it is a mark of humility to refuse to call themselves a saint now, but it is not pride or presumption to believe the Word of God. In fact, a believer who refuses to call himself a saint is really denying the truth of Scripture.

A “sinner” in Scripture is a person who is not saved. However, when a person is justified, he is cleared from every charge of sin by being brought into a new position before God, wherein God no longer sees him in the position of a sinner, but rather, as a saint. Therefore, for believers to speak of themselves as being poor sinners is beneath the dignity of their position before God. It really denies the truth of what we are as sons of God. In a sense, it demeans the work of Christ which has saved us and set us in that new place of favour as “sanctified in Christ Jesus” (1 Cor. 1:2). We are not saying that Christians shouldn't use the term "sinners" in connection with themselves, but that they should say that we were once sinners.

W. Kelly said, "Some people talk of 'a believing sinner,' or speak of the worship offered to God by 'poor sinners.' Many hymns indeed never bring the soul beyond this condition. But what is meant by 'sinner' in the Word of God is a soul altogether without peace, a soul which may perhaps feel its want of Christ, being quickened by the Spirit, but without the knowledge of redemption. It is not truthfulness to deny what saints are in the sight of God" (Lectures on the Epistle to the Galatians, p. 47).

Mr. Kelly also said, "There prevails among too many evangelical persons a mischievous habit of talking about 'saved sinners.' To my mind it is not only inexact but misleading and dangerous. Scripture knows no such thing as a 'saved sinner.' We may rejoice over a 'sinner saved' if we know the mercy of it in our souls; but if we license the phrase—a 'saved sinner,' the moral effect is, that, when and though saved, he is still free to sin....It is perfectly true that, when God begins to deal with a soul, He certainly begins with him as a sinner; but He never ends there. I am not aware of any part of the Word of God in which a believer, save perhaps in a transitional state, is ever referred to as a 'sinner.'....It is evident that to be a saint and sinner at the same time is simply a flat contradiction. In short, Holy Scripture does not sanction such a combination, and the sooner we get rid of such phrases, which deserve no better name than religious cant, the better for all parties" (Lectures Introductory to the New Testament," pp. 213-214).

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There is an exception to this in James 5:19-20. James calls a failing believer a "sinner," but not in the sense of a positional thing as Paul and Peter use the term. James is rather speaking of what characterizes a believer who persists in following a course of sin in his life.

Salvation

This is perhaps the most comprehensive of all the terms in the New Testament, having a wide variety of meanings and applications. It has to do with every kind of deliverance from danger and judgment that there could be—from the believer’s justification to his glorification. Since there are many different aspects and applications to salvation, it is equally true for a believer to say, “I have been saved, I am being saved, and I will be saved.”

Confusion has arisen from Christians failing to distinguish these aspects of salvation and erroneous ideas have resulted. In the minds of many, every reference to salvation in Scripture is assumed to be the eternal aspect of salvation from the penalty of our sins. However, W. Kelly has pointed out that that aspect is usually not what is in view in most passages that speak of salvation (Lectures on Philippians, p. 43). The Bible student, therefore, must determine which aspect of salvation is being referred to in the particular passage that he is reading. The context will usually indicate this. There are three main categories of salvation:

• Eternal salvation.

• Present salvation.

• Final salvation.

1) Eternal Salvation—(Heb. 5:9).

This is what is preached to sinners in the gospel, by which they believe on the Lord Jesus Christ and are saved from the eternal penalty of their sins (Acts 4:12; 16:30-31; Rom. 10:1, 9-10, 13; 1 Cor. 1:18; 7:16; 15:1-2; Eph. 1:13; Phil. 1:28; 1 Tim. 2:4; 2 Tim. 2:10; James 1:21; 1 Peter 1:9). It is sometimes referred to as the salvation of our souls and has to do with the believer finding peace through resting in faith on the finished work of Christ, whereupon he is sealed with the Holy Spirit. This eternal salvation can never be lost. (See Eternal Security.)

Christians tend to use the term “saved” in connection with eternal salvation prematurely, when referring to persons who show signs of having divine life. Mr. Kelly said, "Indeed I think a great vice at the present moment is making ‘salvation’ too cheap and too common a word. You will find many evangelicals constantly saying when a man is converted that he is saved, whereas it is probably quite premature to say so....It is unwarrantable to say that every converted person is saved, because he may still be under doubts and fears—that is, under law more or less in conscience. 'Saved' brings one out from all sense of condemnation—brings one to God consciously free in Christ, not merely before God with earnestness of desire after godliness. A soul is not converted unless brought to God in conscience; but then [being merely converted] one might be more miserable and all but despairing in this state. Does Scripture allow us to call such an one 'saved?' Certainly not" (Lectures Introductory to the Study of the Minor Prophets, pp. 375-376).

Cornelius is an example of a person in this state. Before Peter came into contact with him, he was evidently born of God, and therefore, he had divine life. He was a God-fearing and devout man, a man whose prayers were respected before God (Acts 10:2-4). The Lord indicated to Peter in a vision that Cornelius had been cleansed (Acts 10:15, 28). But at that point he was clearly not saved! We know this because Peter was sent to tell him "words" whereby he and all his house could be "saved" (Acts 11:14). Such a person is safe as far as his eternal destiny is concerned because he has life (through quickening), but he is not saved in the Pauline sense of the word until he rests in faith on the finished work of Christ.

2) Present Salvation

This aspect of salvation has to do with deliverance from the adverse circumstances of life through which we pass. Since there are many dangers in the path of faith, believers have need of this kind of practical salvation.

There are many different ways in which believers are saved in this practical sense:

Saved by Baptism

The governmental judgment of God is upon the unbelieving world of Jews and Gentiles for its departure from Him, and it is presently feeling the consequences of it (Gal. 6:7).

As to the generation of Jews who were responsible for the death of Christ (Acts 3:14-15; 1 Thess. 2:14-15), in the earliest days of Church history (Acts 2-7), God was about to answer the Lord’s prayer on the cross and cause governmental blindness to envelop the guilty nation (Psa. 69:22-23; Acts 28:25-27; Rom. 11:25; 2 Cor. 3:14-15). This judgment would not only result in blindness, but also in the nation being destroyed by the Romans (Psa. 69:24-26; Matt. 22:7; Luke 21:5-24). In the meantime, another prayer of the Lord on the cross, asking for governmental forgiveness, was being answered in those who believed on Him (Luke 23:34). Thus, the mercy of God was being extended to the nation for a time before the judgment of God would fall. If the people fled to Christ for refuge (Heb. 6:18-20) and were baptised (Acts 2:38-40; 22:16), they could avert that governmental judgment of blindness. Baptism would formally disassociate them from that guilty ground on which the nation stood and would put them on Christian ground whereupon the outward favour of God rests. Thus, the Apostle Peter could say, “Baptism doth also now save us” (1 Peter 3:21). Peter qualified his remark so that no one would misunderstand him by adding in a parenthesis, (“Not the putting away of the filth of the flesh, but the answer of a good conscience toward God.”) In keeping with this, on the day of Pentecost he preached to the guilty nation of Jews: “Save yourselves from this untoward generation” (Acts 2:40). He explained that they could receive this salvation by repenting and being baptised in the name of Jesus Christ (Acts 2:38). This shows that the salvation that he was referring to was a governmental thing as well as an eternal thing, and it would deliver those who believed from the judgment that had been pronounced on the nation. (See Government of God.)

As to the Gentiles who are also under the governmental judgment of God on account of living far from God morally and spiritually (Ex. 34:7b), they too need to be baptised, and thus disassociate themselves from the heathen ground upon which they were living. In connection with the Gentiles, the Lord said, “He that believeth and is baptised shall be saved” (Mark 16:15-16). Believing would give a person soul salvation and being baptised would give him governmental salvation. Baptism would disassociate Gentile believers from their former position and place them on Christian ground (Acts 10:47-48).

Saved by the Power of Christ's Life on High—(Rom. 5:10).

This has to do with being saved in the path of faith in a practical sense from the spiritual dangers arrayed against us by the enemy without (Satan) and from the evil workings of the sin-nature within. Walking through a world that is opposed to God and His principles is like walking through a minefield. There are spiritual dangers everywhere and much to attract and excite our fallen sin-natures (the flesh). God fully knows this and has undertaken to save us from these dangers in a practical way.

To effect this practical salvation, the Lord has gone on high to effect three things to this end—thus we are “saved by His life.”

Firstly, the Lord has ascended on high to send the Spirit (Acts 2:33) and thus give us the power of resurrection life, which when lived in, neutralizes the activity of the flesh within (Rom. 8:2).

Secondly, He ascended on high to be the Object for the believer's heart in a sphere altogether outside of the world and the flesh (John 17:19). In the measure in which we are taken up with Him and His things where He is, the world, the flesh, and the devil lose their power of influence in our lives (1 John 5:4-5).

Thirdly, He ascended on high to intercede for us in our wilderness pathway as our High Priest. The effect of His intercession is that we are “saved to the uttermost [completely]” from spiritual dangers and pitfalls that have been set in the way by the enemy of our soul. To get the benefit of Christ’s intercession, we need to “come unto God by Him,” which refers to expressing our dependence on God in prayer (Heb. 7:25).

Saved by God's Providential Care—(Matt. 8:25; 14:30; 24:13; 1 Tim. 2:15; 4:10; 6:13).

There are also many physical dangers and perils that all men on earth face daily. These could be accidents, problems of all kinds, sicknesses, the ill-will and attacks from those who oppose us, etc. Oftentimes, we are not even aware of these dangers that surround us, but the mercies of God are such that He works behind the scenes (providentially) to save us from those things. Under normal conditions, this aspect of daily salvation or preservation is experienced by all God’s creatures, not just Christians. Scripture says, “We trust in the living God, who is the Saviour [Preserver] of all men, specially of those that believe.” (See also Psalm 145:15-19 and Acts 14:17.)

We might wonder why some do get into accidents and troubles when God is working in this way to preserve His creatures from danger. These things happen to sinners from time to time because God is seeking to get their attention and turn them to Christ. They happen to believers as well because they are in the school of God, and God uses these troubles to teach them moral lessons (Psa. 119:65-72). His ways are perfect; He makes no mistakes in the things He allows (Psa. 18:30; Rom. 8:28). But under normal conditions, He mercifully preserves all men, and “especially those that believe.”

In 1 Timothy 2:15, Paul indicates that if Christians continue in the path of faith in “love and holiness,” they can have an added confidence through knowing that God’s preserving care will be experienced in their lives. Paul mentions this in connection with being “saved in childbearing,” but God’s providential care will be experienced by His people in many different temporal ways, not just in childbearing, if they continue faithfully in the path.

Matthew 24:13 indicates that in the coming Great Tribulation, the faithful Jewish remnant will endure some incredible hardships and temptations. The Lord said that those who “shall endure to the end, the same shall be saved.” This refers to their lives being spared from martyrdom death, and thus they will be preserved alive through those troublous times "unto the end" of the age. All such will celebrate their "salvation" in praise to the Lamb in the millennial kingdom (Rev. 7:9-12). Some of the believing remnant will be martyred, and thus will not be saved in this sense. Their souls will go to heaven (Rev. 6:9-11; 15:2-4) to wait for their bodies to be raised later (Rev. 14:13; 20:4).

Saved by Sound Doctrine—(1 Tim. 4:16; James 1:21).

The Apostle Paul announced to Timothy that there was a great impending apostasy that would run through the Christian profession “in the latter times” (1 Tim. 4:1). As a result, many erroneous doctrines would permeate the Christian profession and lead the masses away from the truth. While a true believer cannot apostatize, he can be affected by the current of apostasy, and thus begin to let go of certain principles and practises that he once held. Paul told Timothy how he could be preserved from this downward slide. He said, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (1 Tim. 4:16). Thus, doctrinal truth will preserve us from getting into error, if it is held in communion with God (Psa. 40:11).

Saved by Wearing the Helmet of Salvation—(Eph. 6:17; 1 Thess. 5:8).

This has to do with the protection of our thoughts (vs. 17a). Satan is constantly trying to turn Christians away from following the Lord. One of his most effective ways is to sow evil seeds in our minds. He does not know our thoughts (he is not omniscient), but he can bring certain things before us that are calculated to produce a response in our hearts that ultimately draw our thoughts away from Christ. When things other than Christ occupy our minds, and we are not enjoying our portion in Christ, we will be in a state where we could easily get drawn out of the path of faith. However, when we keep our thoughts fixed on Christ and His interests, we are in this sense wearing “the helmet of salvation,” and this will work as a practical deliverance from this line of attack. But note: we have to put the helmet on; God doesn’t put it on for us. This shows that God wants us to be responsibly exercised about this practical salvation. H. E. Hayhoe used to say, “Watch what you think about, and let it be Christ” (Psa. 94:19; Isa. 26:3; Luke 12:29; Phil. 4:7; Col. 3:1).

Saved Through the Exercise of Self-judgment—(1 Peter 4:17-18).

The Apostle Peter spoke of the governmental judgments of God being on those in His house. This would include true believers and merely professing believers. He mentions that there are many difficulties in the path through which a believer needs to be “saved.” This refers to the governmental judgments of God on His people if they are not careful in their walk (1 Peter 1:17; 3:12). Since the character of the epistle is Jewish in its application, J. N. Darby’s Translation footnote states, “Saved here on earth through the trials and judgments which specially beset the Jewish Christian.”

The Apostle Paul mentions this same need for self-judgment in 1 Corinthians 11:28-32. He states there that if we “judged ourselves, we should not be judged” by God in this way. He also mentions that some of the Corinthians evidently had not been practising self-judgment and were being “chastened [disciplined] of the Lord” as a consequence—to the point where some of them were “sickly” and many had been put to “sleep” in death (1 John 5:16).

James mentions this same governmental action of God (James 5:19-20). He states that if a believer is not careful in his walk and gets off track in some way, and persists in that course, God may deal with him in a governmental way, and may even take him away in death. This does not mean that he would lose his eternal salvation, but that he would lose the privilege of living in this world as a witness for Christ. Since this is not at all what God desires, James tells us that the erring brother’s brethren are to go after him to restore him before things reach that point (Gal. 6:1). If a brother or sister can reach the wayward person and he is restored, James says that he or she who does this good work can “save a soul from (premature) death” (Eccl. 7:17).

This also applies to a local assembly in a collective sense (2 Cor. 7:10). If an assembly neglects to judge evil in its midst, it will incur the governmental judgment of God (1 Cor. 11:30). Paul says that “godly sorrow worketh repentance to salvation.” Thus, the assembly saves itself from the governmental judgment of God by dealing with the evil in its midst and excommunicating those involved in evil.

The Assembly is Saved by Maintaining its Practical Unity—(Phil. 2:12).

The enemy of our souls would like to destroy the peace in the local assembly by sowing discord among them. He would stir up “strife” by getting certain individuals to seek after “vainglory” (Phil. 2:3). Many assemblies have been torn apart as a result.

Paul taught in Philippians 2 That if happy unity is maintained in the assembly, the enemy will be thwarted. He explains that this is done by each having “lowliness of mind” and each “esteeming the other more excellent than themselves” (vss. 2-4). Paul also taught that to produce this lowliness, it is necessary to have our minds fixed on Christ who is the model of lowliness (vss. 5-11). If each were to adopt His lowly mind and imitate His lowliness, the assembly would be saved from Satan’s designs to disrupt the unity. Thus, they were to collectively “work out” their “own salvation” by each taking the low place (vss. 12-14). Paul said that when unity is maintained in an assembly, it results in a bright testimony in the community (vss. 15-16; John 13:35). Thus, Paul was speaking of a practical, daily salvation in connection with internal strife within the assembly. His mention of salvation here has nothing to do with the eternal salvation of the soul.

Notes of a reading meeting on Philippians 2:12 in a monthly periodical are as follows: "This verse has often been misconstrued as though it said, work for salvation, whereas what it does say is "work out." I think the verse refers to the difficulties which were present in the company at Philippi, rather than what is individual. It has been pointed out that the verb is in the plural, and when he says "your," he apparently has in mind the difficulties in the assembly locally....Salvation as referred to in this passage is not the salvation of the soul, which is obtained through faith in our Lord Jesus Christ; it is daily salvation in regard to the many difficulties which beset us in our pathway. It is becoming more obvious as we pursue this epistle that disunity was marking them, and it is from this they needed to be saved. It seems to suggest that the way of salvation out of the difficulties was for the contending party to go down in relation to self" (Precious Things, vol. 5, pp. 263-264).

A. M. S. Gooding said, "'Work out your own salvation with fear and trembling.' Salvation from what? Salvation from strife" (The 13 Judges, p. 95).

S. Maxwell said, "The Apostle is rather saying here, I am aware of your internal problems and I have given you an example to follow (2:5-7); now work out your own salvation as an assembly. The word clearly indicates that they needed to be saved from that which would finally be destructive to the testimony, if they did not move to end their strife" (Philippians, p. 210).

W. Potter said, "'Work out your own salvation'....[this is] in connection with assembly difficulties...that is the simple meaning of 'work out your own salvation with fear and trembling.'"

Israel Will be Saved Temporally by Receiving Christ as Their Messiah—(Heb. 2:3-5).

The “great salvation” that the writer of Hebrews refers to in this passage is not the eternal salvation of the soul, as commonly thought, but temporal deliverance from the Roman yoke that was on the nation. At that time, the Jews were captive to the Romans who ruled over them in their own land, and they were very much in need of this salvation. The Lord Jesus had been sent from God to effect this deliverance as God's "Horn of Salvation" for the nation (Luke 1:68-71). Thus, He came announcing this aspect of salvation, preaching "deliverance to the captives" (Luke 4:18-19). Upon His entry into Jerusalem the people cried “Hosanna” (Matt. 21:15), which means, “Save now!” But the leaders led the people to reject Him, and the promise of this great salvation was, therefore, postponed. Had the Jews received Christ, He would have saved them from their enemies and released them from their bondage, and the nation would have averted its destruction in 70 A.D.

The writer says that this great salvation was first “spoken by the Lord.” He went everywhere in the land of Israel preaching “the gospel of the kingdom” which announced this outward deliverance for the nation (Matt. 4:23; Mark 4:14). The writer also says that the promise of this temporal salvation was “confirmed” to the people by the apostles (Heb. 2:3; Acts 3:19-21) and also by the “witness” of God Himself in the miracles that accompanied the preaching of that gospel (Heb. 2:4; Acts 3:6-10, etc.). Thus, the nation “tasted the good Word of God, and the powers of the world to come” (Heb. 6:5) and would have had the blessings of the kingdom as promised by their Prophets, had they received Christ.

“The great salvation” in Hebrews 2:3 could not be referring to the salvation of the soul announced in “the gospel of the grace of God” (Acts 20:24; 1 Peter 1:9), because it says that this salvation was first spoken by the Lord when He was here on earth. But He did not preach that gospel. It was not until Israel formally rejected Christ, sending a man (Stephen) to God with the message, “We will not have this Man to reign over us” (Luke 19:14; Acts 7:54-60), that the gospel of the grace of God was extended to the world (Acts 13:46-48; 15:14; 20:24; 28:28). As mentioned, the gospel that the Lord preached was that of the kingdom (Matt. 4:23; Mark 4:14). This message presented Him as the King and Messiah of Israel who would come to the nation in its time of need and save them from their enemies, and then set up the kingdom in power and glory as promised in the writings of the Old Testament Prophets (Psa. 95-96). (See Gospel.)

H. Smith said, "In its [Hebrews 2:3] strict interpretation, the salvation of which the writer speaks is not the gospel of the grace of God as presented today; nor does it contemplate the indifference of a sinner to the Gospel. Yet an application in this sense may surely be made, for it must ever be true that there can be no escape for the one who finally neglects the Gospel. Here it is the salvation which was preached by the Lord to the Jews, by which a way of escape was opened to the believing remnant from the judgment about to fall on the nation. This salvation was afterwards preached by Peter and the other apostles in the early chapters of the Acts, when they said, 'Save yourselves from this untoward generation.' This testimony was borne witness to by God with 'signs and wonders, and divers miracles.' This Gospel of the Kingdom will again be preached after the Church has been completed" (The Epistle to the Hebrews, pp. 12-13).

Regarding Hebrews 2:3, J. N. Darby said, "It is the preaching of a great salvation, made by the Lord Himself when on earth; not the gospel preached and the Church united after the death of Christ. This testimony, consequently, goes on to the Millennium without speaking of the Church, a fact to be noticed not only in these verses but in the whole epistle" (Collected Writings, vol. 28, p. 4).

3) Final Salvation

(Rom. 5:9; 13:11; Phil. 3:20-21; Heb. 9:28; 1 Peter 1:5). This aspect of salvation has to do with our bodies being made perfect through the power of God in glorification. This will occur when the Lord comes for us at the Rapture. The deceased saints will be raised in “incorruptibility” and the living saints will have their bodies quickened to a state of “immortality” (Rom. 8:11; 1 Cor. 15:53-55).

This final aspect of salvation also includes being saved from “the wrath to come” by being taken out of this world at the Rapture, so that we will not go through the Great Tribulation (Rom 5:9; 1 Thess. 1:10; Rev. 3:10). F. B. Hole said, “A day of wrath is coming. Twice before in the epistle [to the Romans] has this been intimated (chap. 1:18; 2:5). We shall be saved from that day through Christ. From other Scriptures we know that He will save us from it by taking us from the scene of wrath before the wrath bursts” (Paul’s Epistles, vol. 1, p. 15).

Sanctification

This term means “to make sacred by being set apart.” It can be applied to:

• Persons (Ex. 13:2; John 10:36; 1 Cor. 7:14).

• Places (Ex. 19:23; 29:43).

• Things (Gen. 2:3; Ex. 40:10-11; 1 Tim. 4:5).

In connection with persons, there are three main aspects in the New Testament. These are:

1) Absolute Or Positional Sanctification

This aspect is the result of a work of God done in the believer through new birth (1 Cor. 6:11; 2 Thess. 2:13; 1 Peter 1:2) and for the believer through being justified by faith in Christ (Acts 20:32; 26:18; Rom. 1:1; 1 Cor. 1:2, 30; Heb. 10:10, 14; 13:12; Rev. 22:11). As a result, the believer, who was once among the mass of unsaved persons heading for a lost eternity, has been set apart in a new place before God. This aspect of sanctification is a one-time thing in a believer's life. Every Christian has been sanctified in this positional sense—regardless of what state his or her practical life may be in.

2) Progressive Or Practical Sanctification

This aspect is a result of the believer being exercised about his moral and spiritual state and seeking by the grace of God to perfect holiness in his life practically. See John 17:17; Romans 6:19 ("holiness"); 2 Corinthians 7:1 ("holiness"); 1 Thessalonians 4:4-7; 5:23; Ephesians 5:26-27, and Hebrews 12:14 ("holiness"). This aspect of sanctification is to be an on-going, daily exercise in the believer's life.

3) Relative or Provisional Sanctification

This aspect has to do with persons being set in a clean place on earth through separation, without necessarily having an inward work of faith in their soul.

In the case of a marriage where one partner is saved and the other is not, the unbelieving one is “sanctified” in a relative sense by his or her association with the believing partner who is sanctified (1 Cor. 7:14). It does not mean that the unbeliever is thereby saved, but that he is in a place of holy privilege.

In the case of those associated with Abraham, Romans 11:16 states that they are in a place of relative holiness (sanctification). The point that the Apostle makes in this verse is that if the "root" of the nation of Israel (Abraham) has been set in a holy place of privilege in relation to God, then the "branches" (Abraham's descendants) are in that “holy” place too (Deut. 7:6; 14:2; 1 Kings 8:53; Amos 3:3). He is not speaking of what is vital through new birth, but of being in a place of outward favour and privilege.

The Apostle Paul also refers to a person purging himself from the confusion that has come into God’s house (Christendom) by “separating himself” from it, and thus being “sanctified” in this relative sense (2 Tim. 2:19).

Relative sanctification is also seen in Hebrews 10:29. The Jews who professed faith in Christ in that day had thereby taken Christian ground and thus had been “sanctified” in a relative sense by Christ’s blood. Again, being in this sanctified place does not necessarily mean that they were saved. The writer of the epistle warns them that if they abandoned that position and went back to Judaism, they would prove to be apostates, and there would be nothing but judgment waiting for them (Heb. 10:30-31).

The Lord Himself was also "sanctified" in this relative sense. He was set apart to come into the world for the purpose of accomplishing the will of God (John 10:36). He also set Himself apart in leaving this world and going back to the Father (John 17:19).

A person could also set himself apart to do evil (Isa. 66:17).

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J. N. Darby warned of the danger of over-emphasizing the practical side of sanctification, stating that it could be taken by some that a person can make himself acceptable to God in his natural state by cleaning up his life. He pointed out that if the primary setting apart of persons to God through absolute sanctification is not held, sanctification becomes a mere gradual fitting of man in his natural state for his acceptance before God—which, of course, cannot be done (Collected Writings, vol. 10, p. 78). Notwithstanding, this is exactly what has happened in the history of the Church. Many ignorant souls down through the years have tried to better themselves through law-keeping and asceticism in hopes of making themselves acceptable to God. Such an idea does not see the flesh as being irreparably bad and essentially ignores the need for new birth. Therefore, there needs to be balance in Christian ministry in presenting the truth of sanctification, and thus guarding against erroneous assumptions, such as the one Mr. Darby mentioned. In fact, Scripture actually refers to sanctification in its positional sense more often than the practical and relative senses.

Schism

A “schism” is an inward split or rift among Christians (1 Cor. 11:18 – marginal reading in the KJV). Those involved in a schism will still meet outwardly with those with whom they differ, but probably unhappily (Rom. 16:17; 1 Cor. 1:10; 3:3; 11:18). This was the case with the Corinthians. The Apostle Paul warned them that if schisms existed, and were not dealt with and judged as evil, “there must also be heresies” that would grow out of those schisms (1 Cor. 11:18-19). Hence, an inward split left unjudged will develop into an outward split. (See Heresy.)

In Romans 16:17, Paul says, “Mark them which cause divisions and offences [occasions of stumbling]” contrary to the doctrine which ye have learned; and avoid them.” This refers to those who cause these inward rifts among the saints. Those who “cause” divisions are the leaders or instigators, not those who simply follow in a movement. Thus, we are to distinguish the leaders from those led astray in these issues. We are to “avoid” the leaders, but reach out and try to help those who are being drawn away in a divisive movement.

Paul says that the means by which these divisive workers get a following is through “good words and fair speeches,” and the kind of people who are deceived by them are those who are “simple” and “unsuspecting” (Rom. 16:18). Absalom is a type of a divisive man in the assembly (2 Sam. 15-18). He drew ones after himself, who “in their simplicity,” “knew not anything” (2 Sam. 15:11). His method was to agree with those who had a complaint, and to kiss them. The result was that he “stole the hearts of the men of Israel” (2 Sam. 15:1-6). The forming of his party didn’t happen overnight; it took “four years” (2 Sam. 15:7). (The KJV says “forty,” but it is apparently a Hebrew copyist’s mistake.) Slowly but surely, Absalom swung many in Israel after himself and the result was division in Israel.

Sealed With the Holy Spirit

This term refers to the Holy Spirit taking up residence in a person upon his believing “the gospel of his salvation” (Eph. 1:13; 4:30; 2 Cor. 1:22). He thereby understands that he has been marked out as being Christ’s, and as a result, he has a conscious understanding that his soul’s salvation is eternally secure.

The seal of the Spirit has not so much to do with others knowing that we are Christ’s, but rather that we know our security in Him. H. P. Barker said, “The leading thought connected with sealing in Scripture is that of security. A thing was sealed to make it secure for its owner” (The Holy Spirit Here Today, p. 33). The “earnest of the Spirit” (2 Cor. 1:22; 5:5; Eph. 1:14) and the “anointing [unction] from the Holy One” (1 John 2:20, 27) also refer to the Spirit’s indwelling presence, but they have to do with different functions of the Spirit in the believer. (See Earnest of the Spirit and Unction.)

Many Christians are not clear as to when the sealing of the Spirit takes place in a soul’s history with God. Most think that a person receives the Holy Spirit (“anointed,” “sealed,” and given “the earnest” – 2 Cor. 1:21-22) when he is born again (quickened). However, this is not what Scripture teaches. A quickened or born again person will not be anointed, sealed, and given the earnest of the Spirit until he rests on the finished work of Christ. Quickening and sealing are two distinct actions of the Spirit that do not occur at the same time in a person’s history with God. A person may be quickened (born again) by the Spirit and the Word without him having any conscious knowledge of the gospel of God’s grace (John 3:3-8). But sealing, anointing, and having the earnest of the Spirit require a person understanding the truth of the gospel concerning Christ’s finished work on the cross and resting in faith on it for his soul’s salvation.

These two actions of the Holy Spirit must not be confused. We are “born of the Spirit” (John 3:8) and are thereby given a divine life, and thus become the children of God. But it is not until we are “sealed with the Holy Spirit” (Eph. 1:13) upon believing on the Lord Jesus Christ and His finished work that we become sons of God (Rom. 8:14-15; Gal. 4:6-7). Sonship refers to having a favoured place in the family of God. (See Adoption.) Upon receiving of the Holy Spirit, the believer’s conscience is purged (Heb. 9:14) and he is made part of the body of Christ (Eph. 2:16-18). (See Born Again, Deliverance, and Salvation.)

Regarding the difference between quickening and sealing, J. N. Darby said, “The indwelling of the Holy Ghost is a very different thing from the quickening power of the Spirit. The Old Testament saints were subjects of this quickening power of the Spirit, but the indwelling of the Holy Ghost could not be till Jesus was glorified. Instances given in the Acts where there was an interval of time to make us sensible of the distinction of the two” (Collected Writings, vol. 26, p. 8). A. P. Cecil said, “I believe Scripture plainly teaches not only a distinction between new birth and sealing with the Spirit, but also an interval of time between the two things. It may be long or short; but the interval of time is there, in the same way as when a man builds his house, and afterwards dwells in it” (Helps by the Way, vol. 3, NS, p. 175). F. G. Patterson said, “These two actions of the Holy Ghost are never, as far as I know, synchronous—they do not happen at the same moment” (Scripture Queries and Answers, Words of Truth, vol. 3, p. 138).

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John 6:27 states that the Lord Jesus was “sealed” with the Holy Spirit. This is a reference to what occurred at His baptism (John 1:29-33). He, of course, did not need cleansing before the Spirit could rest upon Him, just as Aaron (a type of Christ) did not need to be sprinkled with blood—as did his sons who are a type of the Church—before he was anointed with oil, which is a type of the Holy Spirit (Lev. 8:12).

Separation

This refers to the Christian’s conviction to keep himself clear of the world—both in a religious and a secular sense. The following things are some reasons why God insists on separation in a Christian’s life:

Firstly, separation is necessary because association with the world will result in the restricting of the believer’s affection for Christ and His people. Simply put, it brings coldness into the soul. In 2 Corinthians 6:12-18, the Apostle Paul explains that our “bowels” (affections) will become “straitened” (restricted) if we neglect to walk in separation from the world. This sad effect is seen in the case of Ephraim who “mixeth himself with the peoples” of the nations (Hosea 7:8). The result was that he became “like a silly dove without heart” (Hos. 7:11). His association with the world took his heart away from the Lord.

Secondly, association with the world spoils the believer’s appetite for the Word of God. We see this illustrated in the history of Israel in the wilderness. God gave them “manna” for their food (Ex. 16). The New Testament tells us that this is a type of Christ who is the spiritual food for the believer (John 6:31-58). However, there came a time in their journey through the wilderness when they became tired of the manna, and this was because they were lusting after the foods of Egypt—a type of the world (Num. 11:4-6). Thus, believers who hanker after worldly pleasures and entertainments will have their appetite for the Word of God spoiled.

Thirdly, association with the world desensitizes the believer’s moral standards. The Christian who associates with worldly people will be influenced by them. He will begin to think and act like them, and their worldly values and moral standards will become his. The Word of God says, “Be not deceived: evil communications corrupt good manners” (1 Cor. 15:33). Lot’s moral standards dropped down to the level of the men of Sodom (Gen. 19). This is seen in the alarming fact that he offered his daughters to the men of the city.

Fourthly, association with the world hinders the believer’s spiritual growth. Again, this is seen in the case of Ephraim who mixed himself among the Gentiles. The result was that he was like a “cake not turned ” (Hos. 7:8). That is, he was like a half-cooked pancake—being only half developed.

Fifthly, association with the world causes the Christian to lose his spiritual energy in his personal life. Joshua warned the people in his day that if they settled down among the godless Canaanites, they would lose their power to resist them (Josh. 23:12-13). They would no longer be able to stand before their enemies. Again, with Ephraim it says, “Strangers have devoured his strength” (Hos. 7:9). Samson is another illustration of this. By his association with the worldly Philistine girl (Delilah), “His strength went from him” (Jud. 16:19).

Sixthly, association with the world will cause the believer to lose his spiritual discernment. Again, the example of Ephraim illustrates this. It says, “Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, yet he knoweth not” (Hos. 7:9). Having associated with the world, he became insensible to his personal state. There was spiritual decay, and he didn’t know it! It was the same with Samson. He didn’t seem to know that he had lost it either. It says, “And he wist not that the LORD was departed from him” (Jud. 16:20). The Laodiceans were also devoid of their true state and imagined that they were right and good, but their state was actually obnoxious to the Lord (Rev. 3:14-22).

Seventhly, association with the world will eventually turn a believer away from following the Lord altogether! The children of Israel are an example. They were not to mix with the nations in the land of Canaan who knew not the Lord because those people would turn them away from the Lord (Deut. 7:1-4). They didn’t heed this warning and that is exactly what happened

Lastly, association with the world destroys the believer’s personal testimony. Lot is an example. By living in Sodom (a type of this world in its moral corruption) he lost his power in testimony. When he went to call his sons-in-law out of that city which was under judgment, his words to them seemed “as one that mocked” (Gen. 19:14). They didn’t take him seriously because his life told another story. Christians generally have not kept separate from the world, and as a result a poor testimony has been rendered before the world. It’s a wonder that anyone turns to the Lord and gets saved. Gandhi, of India, said that if it weren’t for Christians he would have become one!

Sinless Humanity of Christ, The

This refers to the Lord Jesus Christ having a human nature that is incapable of sinning. It does not exactly touch on the question of whether He sinned in His life (which, of course, He didn’t), but whether He had a nature that was capable of sinning. While all Christians unanimously agree that Christ did not sin, many think that He could have sinned, if He chose to. But this false idea strikes at the impeccability of Christ’s Person and is a serious error touching the doctrine of Christ.

When Christ came into the world (His incarnation), He took manhood (a human spirit, a human soul, and a human body) into union with His Person. This union of the divine and human natures is inscrutable (Matt. 11:27). In doing so, He did not take the innocent human nature that Adam had before he fell. That nature was without sin, but it didn't have the knowledge of good and evil, and it was capable of sinning—which Adam sadly demonstrated (Rom. 5:12). Christ couldn't have taken that nature because it no longer existed in its innocent state at the time of His coming into the world. It had been corrupted by Adam's disobedience and was fallen. Nor could Christ have taken into union with Himself that nature in its fallen state, for in doing so, He would have taken sin into His Person, and thus He would cease to be holy. Had He done that, He would have ceased to be God, because holiness (the absence of evil) is one of the essential attributes of deity! (Isa. 6:3; Rev. 4:8) The Bible indicates that God prepared for Him a "holy" humanity—spirit, soul, and body (Luke 1:35; Heb. 7:26; 10:5). Being holy, the Lord Jesus had a human nature that could not sin.

Now, since Adam's fall, when we speak of a person sinning—regardless of who it might be—it immediately brings into the discussion the person having the sin-nature that would produce those sins. Sins, as we know, are the product of sin (the nature). Hence, to say that the Lord Jesus could sin (though He didn't) implies that He had the fallen sin-nature! This is a terribly mistaken assumption which the Word of God most surely does not support.

The following references show that Christ did not partake in fallen humanity, though He most surely became a Man:

1 John 3:5 says, "In Him is no sin." This single statement from the Word of God settles the question as to whether Christ could sin. It tells us that He didn't have the sin-nature in Him, and therefore, He couldn't possibly commit sins.

In Luke 1:35, in connection with the Lord's incarnation, the angel that came to Mary said, "That holy thing which shall be born unto thee shall be called the Son of God." This tells us that the essence of His nature as a Man is "holy." This could not be said of any other man. We were not born holy (Psa. 51:5).

In Luke 3:23, when tracing the Lord's lineage down from Adam, Scripture says, "Jesus Himself began to be about thirty years of age, being (as was supposed) the son of Joseph." The phrase "as was supposed" is inserted in the text by the Holy Spirit to show that the Lord was not the natural son of Joseph; He was only his legal son. He was "conceived" by the Holy Spirit, and not through Joseph (Matt. 1:20). The fact that Scripture notes that Joseph had nothing to do (biologically) with the Lord's conception, shows the care that God takes in guarding against any thought that Christ inherited the fallen sin-nature by having it passed down to Him through the descendants of Adam.

Romans 8:3 says, "God sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." Here again we see that Scripture is careful in guarding Christ's humanity, stating that His coming into Manhood was "in the likeness of sinful flesh." Thus, He did not have "sinful flesh," but was only in the "likeness" of it. That is, from all outward appearances, He looked like any other man (Heb. 10:20), but inwardly, He did not have the sin-nature.

Hebrews 2:6 says, “What is man that Thou art mindful of him?” This is a quote from Psalm 8. The Psalmist wonders at the grace of God that would take up with men. The word here for “man” in the Hebrew is “Enosh.” It denotes man’s weak, frail state—implying a fallen and degenerated condition. The psalm goes on to say, “ ... Or the son of man that Thou visitest him.” This refers to God's visit to the human race in the Person of His Son (Luke 1:78). Note: on this occasion, the Psalmist uses a different word for “man” in the Hebrew from what he had previously used. Here it is “Adam,” which does not carry the connotations of “Enosh.” This means that when Christ would visit mankind, in becoming a Man, it would not be in the degenerated “Enosh” state.

Hebrews 2:14 says, "Since therefore the children partake of blood and flesh, He also, in like manner, took part in the same." Here again, Scripture carefully guards the sinlessness of Christ's humanity. Again, it uses two different words in the Greek to distinguish between fallen men taking part in humanity and Christ taking part in humanity. The first word (koinoneo), translated "partake," refers to a full, common sharing in something. It is used in this verse to denote the kind of sharing in manhood that all in Adam's race have. Since it is a full sharing, it would necessarily include partaking in the fallen sin-nature. The other word (metecho) is translated "took part," which means to take part in something without specifying how far the partaking went, is used to denote the sharing that Christ had in humanity. He took part in humanity, but not to the point of partaking in the fallen sin-nature, which all other men have. (See the footnote in J. N. Darby's translation on this verse.)

In Hebrews 4:15, regarding the Lord's testing and temptations in His earthly pathway, the writer says, "We have not an high priest which cannot be touched with the feelings of our infirmities; but was in all points tested like as we are, yet without sin [sin apart]." Unfortunately, reading this verse as it is in the KJV (and in many modern translations), it looks as though it is saying that the Lord didn't commit any sins in His life. But this is not the point in the verse. The phrase "yet without sin," should be translated "sin apart." Sin apart means that His temptations were not in the classification of temptations having to do with the sin-nature. There are two classes of temptations to which men are subjected: there are outward temptations and testings (holy trials) whereby one's faith and patience are tested, and there are inward temptations that result from having a sin-nature (unholy trials). (See James 1:2-12 and James 1:13-16.) The writer of Hebrews is simply stating that the Lord was tested in every way that a righteous man could be tested but not in the class of temptations that are connected with the indwelling sin-nature. The reason for this is obvious—He didn't have a sin-nature. J. N. Darby said, "There are two kinds of temptations: one is from without, all the difficulties of Christian life; Christ went through them and He has gone through more than any of us; but the other kind of temptation is when a man is drawn away of his own lust, and enticed. Christ, of course, never had that" (Notes and Jottings, p. 6).

In John 8:46 the Lord said to His detractors, "Which of you convinceth Me of sin?" No one could prove that He had that fallen nature, because no one could point to a single sin that He had committed.

In John 14:30, the Lord announced to His disciples, "The prince of this world cometh, and hath nothing in Me." He was referring to Satan's coming to harass and terrify Him, but He assured them that there was nothing "in" Him (i.e. the sin-nature) that would respond to his attacks.

James 1:13 says that "God cannot be tempted with evil." Thus, holiness is an intrinsic attribute of God (Isa. 6:3; Rev. 4:8). If, when God in the Person of His Son became a Man (1 Tim. 3:16), He thereby became capable of being tempted to do evil, then He relinquished one of His essential attributes in deity. Hence, if the doctrine that Christ could have sinned is true, then Christ ceased to be all that He was as God in becoming a Man! This is blasphemy!

1 John 3:9 says, "Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God." This verse is speaking about the believer having a new nature (resulting from new birth) which cannot sin. John explains that this is so because, being begotten of God, we have "His seed" in us. It confirms what every Christian knows already—that God's "seed" (or life) cannot sin. Building on this fact, since Christ is "God manifest in flesh" (1 Tim. 3:16), then it naturally follows that He could not sin—because God cannot sin! What could be more clear than this?

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There are three main objections to this truth concerning Christ’s humanity:

1) Those who hold that Christ could have sinned, but didn't, think that it is robbing the Lord of His glory of obedience to say that He couldn't sin. They say that if this were true, then Christ would get no credit (thus no glory) for His life of perfect obedience to His Father, because He couldn't do anything but what was right.

To human reason it might look as though these things concerning Christ's Manhood are robbing Him of glory, but really to teach that He could sin attacks the impeccability of His Person and sullies His glory. We are not wiser than the Word of God. When our human reason leads us to conclusions that are in collision with Scripture—which this doctrine does—then we must lay down our thoughts and accept what Scripture says as the final authority, for it is God's infallible Word (Psa. 12:6; John 10:35).

2) Those who hold that Christ could have sinned, but didn't, point to the temptations of the Lord in the wilderness, and ask, "What was the purpose in having Christ pass through those temptations when He couldn't fail?" The answer is that they were not for God to find out whether Christ would or would not sin. He knew His sinless perfection and pronounced His approval upon Him—"This is My beloved Son, in whom I am well pleased"—before He was tempted (Matt. 3:17–4:11). If the temptations were for the purpose of discovering whether or not Christ would sin, then God's pronouncement would have been after He went through the testing. It would be, so to speak, His "stamp of approval" on Christ's perfect obedience. But these temptations were not for God; they are for us to see and know, beyond any shadow of doubt, that Christ couldn't sin. If He had any tendency in Him to sin whatsoever, it would have come out under such intense testing—but there came forth nothing but moral perfection.

Where many are confused as to this, is in thinking that "tempted" (Matt. 4:1) loses its meaning if it doesn't involve the possibility of sinning. But this is a mistake. Tempt means to test, and not all tests imply the possibility of failure. Suppose there was a valuable object made of fine gold—it was 100% pure gold. But its genuineness was disputed. So, to prove what we already know, we have it tested by a jeweller. And sure enough, it comes back certified as being 100% pure gold. Why was the object tested? We knew what it was made of all along. Obviously, the test was for those who had some question about it. Likewise, with the temptations of the Lord, all such testing only proved what was true of Him—that He could not sin. Those tests which the Lord underwent are recorded in Scripture for us so that we would know this blessed fact concerning the Son of God.

3) Some who hold that Christ could have sinned, but didn't, say that there could be no true manhood without a person having the capability of sinning, because it is an essential characteristic of being a human. They will say that teaching that Christ couldn’t sin is saying that He was not a real man. They believe that teaching this robs Christ of the ability to sympathize with us in our temptations of lust and sin. However, the truth is that there are many things that we experience in life as men that the Lord never experienced, but this does not mean that He wasn't a real Man. Nor does it disqualify Him from being a sympathetic High Priest. For instance, we experience infirmities (sicknesses), but the Lord never did. We have experienced the joy of forgiveness, but the Lord never needed forgiveness. He never married, nor fathered children, yet He was (and is) a real Man. Why would we think that He had to have all these experiences before He could be considered as being a real Man?

Hebrews 4:15 is often quoted to support this mistaken idea. It says that the Lord was tempted "in all points like as we are," which (in their minds) would include the temptation to sin. However, those who say such things have overlooked the fact that the inspired writer qualifies these temptations by saying, "sin apart"—that is, such temptations pertaining to sin were of a class apart. This means that the Lord's temptations were not those in that category. Had they read this verse more carefully, they also would have seen that the writer is referring to trials in connection with our "infirmities," which are bodily sicknesses (Matt. 8:17; John 5:5; Rom. 8:26; 2 Cor. 12:5). Infirmities are not temptations to sin. Let us note, too, that even though the Lord did not have infirmities personally (He was never sick), the verse says that He is able to sympathize with our infirmities. This shows that it is a false assumption that Christ could not have been a true man without experiencing everything that we experience.

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The reasoning in these blasphemous ideas is absurd. Think of the ramifications of Christ being able to sin. If He could sin when He was on earth, He could sin now in heaven—for Scripture says that He is "the same yesterday, and today, and forever!" (Heb. 13:8; Acts 1:11) Far be the thought, but if He were to sin now, He would surely be expelled from heaven, as Satan once was! And what would happen to us? We would lose everything—our Saviour, our salvation, and all our blessings—because everything we have is "in Christ!" If this bad doctrine were true, then we are not eternally secure, as Scripture teaches (John 10:27-28), because at any moment Christ could sin and we would lose our Saviour. Furthermore, if Christ did sin, what part of Him would go to Hell? Because in His incarnation, there was a union of the human and divine natures that can never be dissolved.

Sins & Sin

As a rule in the New Testament epistles, “sins” (plural) refer to the evil deeds that men do, and “sin” (singular) is the fallen nature in men (the flesh). Hence, “sins” are evil actions, whereas “sin” is the evil nature. The first is what we have done, and the second is what we are. Thus, “sins” are manifestations of “sin;” or “sins” are the product of “sin;” or “sins” are the fruit of a bad tree and “sin” is the root of that bad tree. “Sin” is more than just the old sin-nature; it is that evil nature with a will in it that is determined to gratify its lusts.

Another difference between these two things is that “sins” can be “forgiven” by the grace of God (Rom. 4:7), but “sin” is not forgiven, but rather, it is “condemned” under the righteous judgment of God (Rom. 8:3). It is important to pay attention to this distinction when reading the epistles; if we don’t, we will come away with some mistaken ideas.

Sleep

There are three main ways in which sleep is used in the New Testament:

1) Physical Sleep

This has to do with a person taking his normal rest at night (Matt. 8:24; 13:25; 26:40; Acts 12:6; 20:9, 1 Thess. 5:7, etc.).

2) The Sleep Of Death

This has to do with the spirit and soul of a believer being separated from his body through death (Matt. 9:24; 27:52; John 11:11; Acts 7:60; 13:36; 1 Cor. 11:30; 15:6, 51; 1 Thess. 4:14; 5:10, etc.). This kind of sleep pertains to the believer’s body (Matt. 27:52), not to his spirit and soul which “live unto Him” after death (Luke 20:38). The body is put to sleep in death “through Jesus” (1 Thess. 4:14). That is, He induces death upon His loved ones when He calls them to Himself. This shows us that death for the believer does not happen by accident.

There are at least three reasons why a believer falls asleep in death:

• His work in service for the Lord is finished (Acts 13:36; 2 Tim. 4:6-7; 2 Peter 1:14).

• His death is for the glory of God—i.e. martyrdom (John 11:4; 21:18-19; Phil. 1:20).

• He is taken away from the earth through death by the chastening hand of the Lord (Acts 5:1-11; 1 Cor. 11:30; 1 John 5:16).

3) Spiritual Sleep

This refers to a state of spiritual apathy into which a believer can get through the influence of the world (Mark 13:36; Rom. 13:11; 1 Thess. 5:6; Eph. 5:14, etc.).

Standing & State

The distinction between these two things is of vast importance if an understanding is to be had of the New Testament Scriptures—especially the epistles. Standing and state refer to two sides of the truth on a variety of subjects, and seeing this necessitates “rightly dividing the Word of truth” (2 Tim. 2:15). If we don’t distinguish between these things, we will come away with mistaken ideas.

Standing

This has to do with where a person stands in relation to God. There are only two possible standings in which men can have before God:

• “In Adam” (1 Cor. 15:22).

• “In Christ” (Rom. 8:1).

Through receiving the Lord Jesus Christ as our Saviour, our standing before God is forever changed from being “in Adam” to being “in Christ.” It is a standing in “grace” that is eternally fixed (Rom. 5:1-2; 1 Cor. 15:1; 1 Peter 5:12). It is perfect and complete now as it ever will be! It will not be more perfect by our entrance into heaven. Having a standing before God “in Christ” means that the believer is in Christ’s place before God (Eph. 1:6; 1 John 4:17). (See Acceptance and In Christ.)

State (Phil. 2:19-20)

This has to do with the believer’s moral condition. If we walk closely to the Lord in communion with God, we will be in a good state of soul. But if we are careless and indifferent to the claims of Christ in our lives and live at a distance from Him practically, our state of soul will be poor. Needless to say, our state will have an effect on our walk.

The practical exhortations in the epistles having to do with our state are based on our standing in Christ. For instance, Colossians 3:9-10 says, “Lie not to one another, seeing that ye have put off the old man with his deeds; and have put on the new, which is renewed in knowledge after the image of Him that created him.” The fact that we have put off the old man and have put on the new (which has to do with our standing) should exercise us about not lying to one another—since what is true of our standing should be also true of our state. Hence, while our standing in grace before God is unalterable, our spiritual state of soul may fluctuate, depending on how we walk.

In Philippians 4:11, Paul spoke of being “content” in “whatsoever state” that he was in. We must not misunderstand what he was saying in this verse. He was not referring to his spiritual state, but rather, to his temporal state—that is, the possessing of material goods or having a lack thereof. Paul would never encourage contentedness with a low spiritual state.

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As mentioned, in studying the various subjects of Scripture, we must take care to be “rightly dividing the Word” (2 Tim. 2:15). With each subject that we look at we must distinguish what pertains to our standing and what pertains to our state. If we do not take note of this, we will get confused very quickly. We may be led to think that the Bible contradicts itself. The following are a few examples:

Perfection—Hebrews 10:14 says that Christ’s work on the cross has made us “perfected forever.” But Hebrews 13:20-21 Says that God is seeking to make the believer “perfect”—thus indicating that believers are not presently perfect! This seems contradictory, but when we understand that the former text refers to our standing and the latter text to our state, the problem is solved.

Holiness—In Colossians 3:12, believers are said to be “holy and beloved,” but in 1 Peter 1:16, we are exhorted: “Be ye holy.” Again, these passages may seem to conflict with each other, but when we understand the distinction between standing and state, we see that there is no contradiction. The first passage applies to our standing, and the latter to our state.

Acceptance—In Ephesians 1:6, the believer is said to be “accepted in the Beloved,” but in 2 Corinthians 5:9 we are told that we are to “labour” that “we may be accepted of Him.” Again, these things are not a contradiction; the first has to do with our standing and the second has to do with our state.

Sanctification—In 1 Corinthians 1:2, believers are said to be “sanctified in Christ,” but in 2 Timothy 2:21 we are told that if we separate ourselves from vessels to dishonour, we will be “sanctified.” The former refers to our standing and the latter has to do with our state.

Salvation—In Acts 16:31 we are told to “believe” on the Lord Jesus Christ to be “saved,” but in Philippians 2:12, we are told to “work” for our “salvation.” Are we to believe to get salvation or are we to work to get it? Again, the answer lies in understanding that one applies to our standing and the other to our state.

Purgation—In Hebrews 1:3 and 9:14, believers are said to be purged by faith in Christ’s finished work, but in 2 Timothy 2:21, we are to purge ourselves. Again, we have the difference between standing and state.

Dead With Christ—In Romans 6:2, it says that believers are “dead,” but in Romans 8:13 and Colossians 3:5 we are told to “put to death” the evil deeds of the body. Again, this can only be understood through knowing the difference between standing and state.

A person will be hopelessly confused in trying to understand these and many other Biblical topics, which could be included here, if he didn’t know the difference between standing and state.

Sufferings of Christ, The

The Apostle Peter tells us that the Old Testament Scriptures have two great themes concerning Christ—“the sufferings of Christ and the glory [glories] that should follow” (1 Peter 1:11). Looking more closely at the sufferings of Christ, Scripture indicates that there are at least five different classes:

1) His Constitutional Sufferings

The Lord Jesus suffered because He was a holy Man. Being “God manifest in the flesh” (1 Tim. 3:16), the whole make-up or constitution of the Person of our Lord Jesus was that of infinite holiness. The angel which spoke to Mary just prior to His incarnation said, “That holy thing which shall be born unto thee shall be called the Son of God” (Luke 1:35). After His death and resurrection, the apostles prayed to God saying, “Thy holy Servant Jesus, whom Thou hast anointed ... ” (Acts 4:27).

When the Lord condescended to enter this world, He came into a scene that was filled with sin and defilement. The whole world was polluted by sin—morally, spiritually, and physically. It was a scene that was totally foreign to His holy nature. Hence, being the holy Man that He was, He suffered from being in such an environment of corruption. Even though He came in contact with sin and sinners, He was never personally defiled by them—He remained “undefiled” (Heb. 7:26). If Lot “vexed” his righteous soul by what he saw and heard in Sodom when he was so far from God morally (2 Peter 2:7-8), what must the Lord have suffered when He passed through such a world as this!

2) His Sympathetic Sufferings

Besides suffering from being in the presence of sin generally, the Lord Jesus also suffered on account of His deep love for people. Whatever people were suffering under as the fruit of sin in the world, He bore it with them sympathetically. This is evident in several ways:

A) The Lord suffered in regard to what sin had done to His creatures physically (in their bodies). When He saw people afflicted with some disease or sickness, His heart went out to them in their affliction. In perfect sympathy, He felt in His soul their maladies and suffered with them (Isa. 53:4; Matt. 8:17). An example of this was in the healing of the deaf and dumb man (Mark 7:31-37). It says that the Lord “sighed”—indicating that He felt the grief the man was passing through in his affliction—and then He opened the man’s ears and loosed his tongue. J. N. Darby remarked that the Lord never healed a sick person without feeling the burden of that malady as the fruit of evil. Hence, it was not an easy thing for Him to stretch out His hand and say to a leper, “Be thou clean” (Mark 1:41), because each time He healed a person, He bore the burden of that sorrow in His own soul. Thus, it has been rightly said that “He bore in His spirit that which He took away by His power.”

B) The Lord also suffered on account of what sin had done in people’s lives emotionally. While some may not have been stricken with sickness personally, yet the effects of those things in those whom they knew and loved, produced sorrow and suffering in them. The Lord sympathized with all such as well. An example of this is the case of Mary and Martha, when their brother had died (John 11). Sickness and death hadn’t touched them, but they were in great sorrow on account of it (vss. 31-33a). In sympathy with them in their trial, the Lord “groaned in spirit, and was troubled” (vs. 33b). He felt their situation deeply and “wept” at the grave of Lazarus (vs. 35).

C) The Lord also suffered in connection with the sorrows of the Jewish remnant in a future day. Not only did He feel the sorrows of those who were around Him, but He also felt the sorrows of those who would suffer for their faithfulness in the coming Great Tribulation. At the time of the last supper, when Satan entered into Judas, “the son of perdition,” the thoughts of the Lord were projected into the future when the Jewish remnant would suffer for righteousness sake under the persecution of a future “son of perdition”—the Antichrist (2 Thess. 2:3-4; Matt. 5:10-12; Psa. 69:6-11). In that dark day, the Antichrist will lead the nation into apostasy and persecute the remnant of Jews for their faith and obedience (Matt. 24:21-22; Psa. 10). In divine sympathy, the Lord entered into their lot and felt in His heart the sorrows of rejection that they will pass through in that day (John 13:18-21).

D) The Lord also suffered sympathetically in regard to the chastening of the Jewish remnant in a coming day. As being a part and parcel with the nation that is guilty of the death of Christ—the Messiah of Israel—the remnant will experience the fruit of their national sin under the governmental dealings of God. Being part of the guilty nation, of necessity they must be chastened, yet in the chastening He lays upon them, He feels it with them in sympathy! (Isa. 63:9) Having substituted Himself in Israel’s place before God (Isa. 49:1-5), He felt the sin of Israel in the light of the holiness of God, though He Himself was never under the government of God.

3) His Anticipative Sufferings

The cross and its suffering were ever before our Lord. All through His pathway He had it before Him. He could say, “I have a baptism to be baptized with, and how am I straitened till it be accomplished!” (Luke 12:50) Several times the Lord took His disciples apart and told them that “He must go to Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised the third day” (Matt. 16:21; 17:22-23; 20:17-19). He spoke of Himself as “the corn [grain] of wheat” that would fall into the ground and die (John 12:24). This led Him to say, “Now is My soul troubled; and what shall I say? Father, save Me from this hour: but for this cause came I unto this hour” (John 12:27). He anticipated the cross and its sufferings, and it deeply troubled Him.

When He reached Gethsemane, the tempter came with all his power in an effort to terrify Him. Satan pressed upon His soul what it would mean to be rejected of men and forsaken of God. He could say, “The floods of Belial made Me afraid” (Psa. 18:4). “Belial” is a reference to Satan (2 Cor. 6:15). In Psalm 102 (“the Gethsemane Psalm”) we see the Lord anticipating suffering at the hand of God for sin. Being the omniscient Person that He was, He anticipated those sufferings of the cross completely, as no creature could. The result was that He fell on His face “in an agony [conflict]” and cried out to God, “O My Father, if it be possible, let this cup pass from Me” (Luke 22:42; Matt. 26:39). The Lord could have exercised His divine power and driven the devil away, but He remained in the place of an obedient and dependent Man, and “prayed more earnestly” (Luke 22:44).

4) His Martyrdom Sufferings

The Lord suffered as a righteous Martyr at the hands of men in two ways—in His spirit and in His body (physically):

A) As a result of the Lord’s holy witness in this world, He suffered reproach in His soul and spirit. The love that caused Him to minister to men out of the storehouse of the grace of God brought forth more sorrow and suffering, for it drew out hatred and evil in men. The more He loved, the more He was hated (Psa. 109:5).

He felt the rejection of men and suffered in His spirit and was grieved at what sin had done in their hearts, hardening them with unbelief (Mark 3:2-5; 8:12). He also deeply felt the betrayal of Judas (John 13:21; Psa. 41:9; 55:12-14) and the desertion of His only followers (John 16:32)—particularly the denial of Peter (Luke 22:61). He also felt in His soul the deceit, the insults, and the scorn that were hurled at Him at His trial and crucifixion (Matt. 26:57-68; 27:27-44; Psa. 22:6-8). He also felt the violation of human decency when the soldiers stripped him and put Him on the cross (Psa. 22:17-18). To add to all this, He bore in His spirit the shame of misrepresentation. The people regarded Him as “stricken, smitten of God, and afflicted.” They saw Him as justly dying under the governmental judgment of God for daring to say that He was the Messiah. They saw Him as an impostor, but didn’t realize that He was indeed the Messiah who was dying for their sins! (Isa. 53:4-5)

B) As a result of the Lord’s holy witness in this world, He also suffered physically at the hands of wicked men. In faithfulness and love, He testified of man’s evil, and it brought Him into open suffering (Psa. 40:9-10). He suffered contusions from the blows of a rod and from the palms of men’s hands (Mic. 5:1-2; Matt. 26:67; 27:30); lacerations from the scourging (Isa. 50:6; Matt. 27:26); penetrations from the crown of thorns (Matt. 27:29-30); and perforations from the nails in His hands and feet (Psa. 22:16; Matt. 27:35). Finally, He was “by wicked hands” “crucified and slain” (Acts 2:23; 3:13-15; 5:30; 7:52-53; 13:27-29).

5) His Atoning Sufferings

Lastly, and the greatest of all, the Lord suffered as the divine Sin-bearer. All of the other kinds of suffering which the Lord felt could not take away sins; this could only be done through His atoning sufferings which He endured in the last three hours on the cross (Matt. 27:45-46; Mark 15:33-34; Luke 23:44-45). His martyrdom sufferings were what He suffered at the hands of wicked men (Psa. 69), but His atoning sufferings are what He suffered from the hand of God (Psa. 22).

To make atonement for sin and sins, the Lord endured and exhausted the righteous judgment of God. The Bible indicates that His great sacrifice settled the whole question of sin before God (Heb. 1:3; 9:26; 10:12). When the Lord made atonement for our souls, He was “forsaken” of God (Psa. 22:1). Being “made sin” on the cross (2 Cor. 5:21), God, who is holy and “of purer eyes to behold evil” (Hab. 1:13), could have no communion with Him. At that time, communion was broken between those two divine Persons. But, even while the Lord Jesus was forsaken of God, He was still the object of His Father’s complacency (satisfaction), for He was doing the will of God, and this was pleasing to Him (Isa. 53:10).

There are two parts to Christ’s work in atonement on the cross: the first is the Godward side, which is called “propitiation” (Rom. 3:25; Heb. 2:17; 1 John 2:2; 4:10). It has rendered to God a full settlement for the outbreak of sin in the creation and for the sins of believers. Hence, Christ’s finished work on the cross has met the demand of God’s holy nature, and thus, by it, the claims of divine justice have been satisfied (Psa. 85:10). The second part to Christ’s atoning work is manward—meeting the need of the believer’s guilt. This has been called substitution. To take away the sins and guilt of the believer, the believer needs to understand that the Lord took his place on the cross before God and bore his “sins in His own body on the tree” (1 Peter 2:24). The great result of resting in faith on the substitutionary work of Christ is that our conscience is “purged” (Heb. 9:14; 10:2, 17, 22).

The Bible says, “He shall see of the fruit of the travail of His soul and shall be satisfied” (Isa. 53:11). The fruit of the atoning sufferings of Christ are too many to enumerate here. Every blessing that Israel, the Church, and the saints in the millennial kingdom day will enjoy are a result of that finished work. (See Atonement.)

Times of the Gentiles, The

This expression refers to the period of time (presently running its course) when the seat of God’s government in the earth—which was once with the house of David in Israel (1 Chron. 29:23)—has been transferred to the Gentiles on account of Israel’s failure. It began when Nebuchadnezzar defeated Pharaoh-necho in 606 B.C. whereupon the Babylonians became the undisputed rulers of the habitable world (2 Kings 24:1-4; Jer. 46:2; Dan. 2:37; 5:18-19). The supremacy of the Gentiles has continued through the reigns of the Medes and Persians, the Grecian Empire, and the Roman Empire (Dan. 2:31-45; 7:1-27). The Lord said that Jerusalem would be “trodden down of the Gentiles until the times of the Gentiles be fulfilled” (Luke 21:24). This does not mean that Jerusalem would be literally leveled to rubble until “the times of the Gentiles” closes, but that it would be subjugated beneath the foot of the Gentiles until that time.

What brings “the times of the Gentiles” to a close is Christ’s coming as the Son of Man to judge the world—His Appearing (Luke 21:25-28; Dan. 2:35, 44). At that time, the Lord will judge the Gentile nations and will deliver Israel from that yoke. When the nation of Israel is restored, “the throne of the LORD” will be transferred back to the house of David in Jerusalem (Jer. 3:17) and Israel will rule over the Gentile nations according to God’s original purpose for them (Deut. 28:13; Psa. 47:2-3; Jer. 51:19-20; Micah 5:7-9).

Times of Refreshing, The

This term refers to the happy conditions that will be found during the Millennium when life on earth will be ordered according to the mind of God under the reign of Christ (Acts 3:19).

Tribulation Great, The

The “great tribulation” (Matt. 24:21) refers to the terrible persecution that will be leveled at the faithful Jewish remnant during the latter half of the 70th week of Daniel (Dan. 9:27). It is also called “Jacob’s trouble” (Jer. 30:7), “the time of trouble” (Dan. 12:1), and “the hour of trial” (Rev. 3:10). It will last 1260 days (Rev. 11:3; 12:6).

The cause of this persecution will be a direct result of the faithful remnant of Jews refusing to take the mark of the Beast and to worship its image (Rev. 13:14-16). This will draw out the bitter hatred of the Beast and the Antichrist, and they will unleash the most terrible persecution against them that the world has ever known (Matt. 24:21). They will "make war with the saints" and will "overcome" many in martyrdom (Rev. 11:7; 12:13-17; 13:7, 15; Psa. 12:1; Isa. 57:1). The apostate Jews in the land, who will receive the Antichrist and worship the image of the Beast, will help in the persecution against their brethren. W. Scott mentions that this terrible period of persecution will be “shortened” by the Lord some 17½ or 18 days for the elect’s sake (Matt. 24:22). This is seen in the fact that the latter 3½ years of the prophetic week, which is 1278 days (42 months), will be reduced to 1260 days (Exposition of the Revelation of Jesus Christ, p. 172).

In the middle of the prophetic week, the personal Beast (“the little horn” – Dan. 7:8, 20-21) will rise up and take over the office of the Roman “prince” at the head of the western confederacy of ten nations—“the beast” (Rev. 13:1). (These western powers can also be referred to as the revived the Roman Empire.) Upon taking office, this new leader of the empire will breach the terms of the “covenant” (“the protection of abominations”) which will have been made with the unbelieving mass of the Jews (Dan. 9:27). The empire under this diabolical man will then seize control of the land of Israel and hold it as being part of the empire. He will abolish all Jewish worship to make way for a new kind of religion—“the abomination of desolation”—which is the worship of the beast and its image (Dan. 12:11; Matt. 24:15; Rev. 13:14-16). As a result, things will become very dark spiritually in the realm of the Beast—the West (Rev. 8:12). The true knowledge of God will be abolished in his realm and there will be a famine for the Word of God (Amos 8:11-12).

As mentioned, all in the realm of the Beast who refuse to receive the mark of the Beast and to worship the image will be persecuted. For many, it will be unto death (Rev. 13:7, 15). On account of the city of Jerusalem and the land of Israel being given up to the wickedness of idolatry that the Antichrist will bring in, and the persecution that will arise, the Jewish remnant will be forced to flee to the mountains, the caves, and the dens of the earth for safety. They will be hunted beyond measure (Psa. 42-72 – 2nd book of the Psalms; Matt. 24:16-21; Rev. 12:6, 14-15). The persecution will be so severe that people will hesitate to tell their thoughts to their spouses or members of their family for fear of being turned over to the authorities. A dearest friend will not be trusted (Jer. 9:4-5; Mic. 7:2, 5-6; Matt. 10:21-23).

Some of the Jewish remnant will flee into the mountains of Judea for shelter (Matt. 24:16). Others will flee eastward into the land of Moab—Jordan today (Isa 16:3-4; 1 Sam. 22:34; Psa. 44:11; Psa. 61:2). Others will go north to the Hermon mountain range in southern Lebanon (Psa. 42:6). Although most of the remnant will flee, a small number will remain behind in Jerusalem. God will use them to maintain an adequate testimony there for Himself (signified by "the two witnesses") in the face of the idolatry. They will be miraculously protected by God for the full duration of their testimony of 1260 days, and then He will allow them to be martyred (Rev. 11:3-13).

The Great Tribulation will be brought to a close by the attack of the King of the North and his Arab confederacy (Dan. 11:40-42). The apostate Jews who persecute the remnant will be slaughtered by the attacking armies. Their king (the Antichrist) who promised safety for the Jews will flee from his post in the land (Zech. 11:17) and will leave the bewildered apostate Jews who have trusted him to be slaughtered (Isa. 8:21-22). As many as 10 million apostate Jews will be killed by the attacking armies! (Zech. 13:8) After this, the Lord will appear from heaven to judge Israel’s enemies. He will restore and bless the nation (the surviving remnant of Jews and the real among the ten tribes) according to the promises of the Old Testament prophets (Rom. 11:26-27; Hos. 6:1-3; Mal. 4:2).

Unction of the Spirit, The

This is an aspect of the Holy Spirit’s indwelling that emphasizes the Spirit’s work in the believer to give him the powers of discernment in connection with truth and error (1 John 2:20, 27). If the believer walks in the Spirit in communion with the Lord, he will have the power to discern what is the truth and what is error when he is confronted with either (1 John 4:6). The Apostle John said, “The anointing [unction] which ye have received of Him abideth with you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in Him” (1 John 2:27). Some have used this verse to refuse teaching from gifted teachers because they have the Holy Spirit and they think that that all they need. Consequently, they will not read any books of ministry, etc. But that is not what this verse is saying. The Apostle John is not saying that all believers instinctively know the truth because they have the Spirit. If that were true, why has God given “teachers” to the Church? (1 Cor. 12:28; Eph. 4:11) The verse simply means that when truth or when error are presented to us, we do not need someone to tell us that it is such. If we are in communion, and thus “abide in Him,” the “unction” of the Spirit in us will give us to know whether it is the truth or not.

Unity of the Spirit, The

This expression has to do with the practical unity that ought to exist among the members of the body of Christ (Eph. 4:3-4). It is a unity of fellowship which the Spirit of God is forming on earth to express the truth of the “one body” (Eph. 4:4). F. G. Patterson said that keeping the unity of the Spirit is “to endeavour to keep in practise that which exists in fact.” Thus, God would have the members of the body of Christ to move together ecclesiologically and practically, so that the world would see a demonstration of that oneness that exists in the body of Christ—regardless of where the members of the body may be located on earth.

“The unity of the Spirit” is not merely an exhortation to have unity in a local church fellowship; it is more than that. This unity has in view the one body—as the next verse (Eph. 4:4) states: “for there is one body.” Since the body of Christ is not in any one locality on earth, it is clear that this is referring to a worldwide unity of believers. Thus, God intends that Christians would universally move together in fellowship, giving expression to the fact that they are one body, even though the members are in many places on earth. The act of breaking bread is a practical confession of this truth (1 Cor. 10:16-17), but the Church should also manifest the oneness of the body in practical matters of fellowship and discipline. God intends that this should be carried out on a worldwide scale—wherever the members of the body are situated on earth. This rules out the idea of local assemblies being autonomous. The Corinthian epistles emphasize this side of the truth.

Many confuse the unity of the Spirit (Eph. 4:3) with the union of the body and the Head (1 Cor. 12:12-13; Eph. 2:15). The former we are to keep, but the latter God keeps by the indwelling Spirit. The unity of the Spirit can be interrupted and broken. But union can never be broken. In the early days of the Church this unity was kept. The saints were all of “one accord” (Acts 2:1; 4:32), but sad to say, it didn’t remain that way for very long. C. H. Brown said, “Evidently, the unity of the Spirit must have been broken at some time, with the result that two companies go apart from each other. The unity of the Spirit must have been broken, and indeed it was” (The Ground of Gathering, p. 28). C. H. Mackintosh said, “Breaking the unity of the Spirit would be the case if we held that there were many bodies” (The Church, p. 9). J. N. Darby said, “Ananias and Sapphira were the first to interrupt it (Acts 5); after that, you find the Hellenists murmuring against the Hebrews (Acts 6).” Union, on the other hand, is intact universally, regardless of whether the members of Christ’s body walk together in practical unity or not. Union, therefore, is not the same as unity. To emphasize the difference between these, it has been said that if we tied two cats together by their tails, we would have union, but we wouldn’t have unity.

It is a sad fact that the Church has not kept the unity of the Spirit, and as a result, it has become divided in testimony. Today there are a thousand factions, sects, and fellowships—each with their own principles of government, all of which are independent of each other. Even though this is true, Christians can still keep the unity of the Spirit today, but it can only be in a remnant testimony. The unity of the Spirit finds its center in Christ, and keeping it involves being in concert with the mind of the Spirit who is leading Christians to that practical end. The members of the body must not only recognize Christ’s authority in all things, but they also must walk in holiness and truth, because the Spirit of God who gathers Christians according to the truth of God is “the Spirit of holiness” and “the Spirit of truth” (Rom. 1:4; John 14:17). Thus, it necessarily involves separation from everything in doctrine and practice that is inconsistent with His Person.

World, The

This term is used in the New Testament in three main ways:

• As a PLACE—the planet Earth (John 1:10a; 9:5; 17:28; 18:37; Acts 17:24; Rom. 1:20; 1 Tim. 1:15; 1 John 4:17; Rev. 13:8).

• As a SOCIETY where Christ is excluded (John 8:23; 15:19; 17:14b-16, 18; Rom. 12:2; Gal. 1:4; 6:14; 2 Tim. 4:10; James 4:4; 1 John 2:15-17; 4:5a; 5:19). The world in this sense refers to the sphere of affairs and activities on earth which man in his alienation from God has arranged in an attempt to keep himself happy and satisfied without Christ. It operates on false principles and values, and is based on appealing to the desires of the flesh. The root principle that characterizes life in this sphere is self-seeking. Viewed in this sense, the world is a definite enemy of the Christian, which if it is allowed to have even a little space in a believer’s heart, will dethrone Christ from His rightful place there. The Christian overcomes this enemy by faith—by seeing Christ as the center of a whole other scene (1 John 5:4-5).

• As the PEOPLE who are part and parcel of the society that man has built for himself in his alienation from God (Psa. 17:14; John 1:10b; 3:16; 4:42; 6:51; 15:18; 17:14a; 1 John 4:5b, 14).

World to Come, The

This expression refers to the millennial kingdom of Christ (Matt. 12:32; Mark 10:30; Luke 18:30; Eph. 1:21; Heb. 6:5).

There are at least ten different expressions that refer to the time when Christ will have His day of glory and power in this world:

• The World to Come (Matt. 12:32; Mark 10:30; Eph. 1:21; Heb. 6:5).

• The Kingdom of the Heavens (Matt. 4:17; 6:10; 7:21; 8:11; 10:7).

• The Millennium (Rev. 20:6 – in the Latin Vulgate version).

• The Times of Refreshing (Acts 3:19).

• The Restitution of All Things (Acts 3:21).

• The Regeneration (Matt. 19:28).

• The Reformation (Heb. 9:10).

• The Dispensation of the Fulness of Times (Eph. 1:10).

• The Day of the Lord (1 Thess. 5:2; 2 Thess. 2:2).

• The Day of Christ (1 Cor. 1:8; 3:13; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16).

Doctrinal Definitions: A Handbook of Doctrinal Terms & Expressions in the New Testament

Doctrinal Definitions: A Handbook of Doctrinal Terms and Expressions Found in the New Testament [Paperback]

Table of Contents

A Prefatory Note

Introduction

Abomination of Desolation, The

Acceptance

Adoption

Advocacy

Age

Anointing of the Spirit

Apostasy

Assembly (Church)

Assurance

Atonement

Backsliding

Baptism

Baptism of the Holy Spirit

Blasphemy Against the Holy Spirit

Blessing

Blood of Christ, The

Body of Christ, The

Born Again

Bought (Purchase)

Camp, The

Circumcision

Cleansing (Washing)

Concision, The

Condemnation

Confession

Conscience

Consecration

Conversion

Day of Christ, The

Day of God, The

Day of the Lord, The

Death

Deity

Deliverance

Discipleship

Discipline

Dispensations

Earnest of the Spirit, The

Elect, The (Chosen)

Eternal Damnation

Eternal Life

Eternal Security of the Believer, The

Eternal Son

Eternal State, The

Faith

Fellowship

Filled With the Spirit

First Man, The

Firstborn

Flesh, The

Foreknowledge

Forgiveness (Remission)

Freewill

Fulness of the Gentiles, The

Gathered to the Lord's Name

Gift

Glory

Gospel, The

Government of God, The

Grace

Hades

Headships of Christ, The

Heaven

Hell

Heresy

Hope

House of God, The

Image & Likeness

Immortality & Incorruptibility

Immutability

In Christ & Christ in You

Incarnation of Christ, The

Indignation, The

Inheritance, The

Intermediate State, The