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Can Believers Lose Rewards? | Christ Assembly

ORANGE DAWN

Can Believers Lose Rewards?

Are you concerned that you can lose rewards?

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

A Guide To Receiving Indestructible Rewards

As Jesus sent His disciples to various places, Jesus instructed them to spread the word that the Kingdom of God had come. He specifically told them that if anyone gives them a cup of water, then the givers will not lose their reward [2] (Mark 9:41). This statement prompts the question: “Can rewards be lost?” The answer rests in the context, as usual.

The Name of Jesus

Receiving Messengers. As the disciples went out preaching the Kingdom of God, some people received the disciples and gave them water in the Name of Jesus. Many people receive guests, but these people received the messengers in the Name of Jesus. Therefore, because they loved Jesus, they received the messengers who came in His Name (Matthew 10:40). The messengers were proclaiming Jesus as Savior and His kingdom. This type of reception means those people received eternal rewards. They received the messengers in the same way they received Jesus (Luke 9:48). Therefore, Jesus rewarded them for receiving the messengers like they received Him as Savior.

Indestructible Rewards 

Jesus described two categories of rewards: destructible and indestructible. God bestows indestructible rewards upon saints (believers) who do good works in the Name of the Lord Jesus Christ and for His glory. They act with good motives. The destructible rewards are temporary and earthly. They do not glorify God, but tend to exalt men in the eyes of the world. All other rewards are destructible and will pass away.

Indestructible Rewards. God gives indestructible rewards. They last forever. Saints are God’s workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Ephesians 2:10). God rewards saints for walking in the works which He prepared for us.

What Makes Some Rewards Indestructible? Jesus described indestructible rewards. By offering water in the Name of Jesus to the messengers proclaiming the kingdom of God, some people earned a reward which be cannot destroyed. This phrase for destruction of reward carries great meaning. Afterlife [3]. Notice that saints cannot now or later lose that reward for the work done in the Name of the Lord Jesus Christ. Once earned, a reward for work done in the Name of the Lord Jesus cannot be lost. Jesus encouraged saints to lay up for themselves treasures in heaven which neither moth nor rust destroys, and thieves do not break in or steal (Matthew 6:20).

Full Reward. Some people point to 2 John 1:8 to argue that some saints may lose rewards. Let us review the passage to evaluate the claim that saints may lose indestructible rewards. John praised the children of the chosen lady walking in the truth. John warned that many deceivers have gone out into the world to disrupt saints from walking in the truth. John wrote to command the saints to watch themselves, so that they do not lose what we have worked for together, namely, walking in truth in obedience to God. 2John used the phrase ” ἵνα μὴ ἀπολέσητε ” typical ” ἵνα ” clause describing a possible future result. The things we worked for may be destroyed. The issue turns upon destroy what? John used the phrase: might not destroy “ἃ (accusative neuter relative plural pronoun) εἰργασάμεθα” (aorist active middle first person plural). The force of the construction means that saints would destroy the things for which we have worked together. Consider a building. By the power of God, John and the saints have built their lives into a beautiful building. People will come to attack that building. If the saints do not watch against the attackers who use deception, then the building may be damaged or destroyed. The rewards earned will remain indestructible for past work in building the building. Do not confuse the past work with the reward for that work. If the building has been destroyed, then no more building of the building will continue and possible future rewards will be lost. John spoke about the saints walking in the truth. If they do not stay alert, then the attackers will cause them not to walk in the truth. The attackers will destroy the present building of walking in the truth. In that sense, the saints may lose future rewards. If the saints no longer walk in the truth, then they lose the potential rewards they may have earned by continuing to walk in the truth, but the rewards already earned are not at issue. Nothing in the passage suggests that the earned rewards for the work they have accomplished may be lost, but rather what they worked together to achieve may be destroyed. No more works means no more rewards, but the rewards already earned remain indestructible. John wanted the saints to continue walking in the truth and receive a full reward. 3As a side note, the parable of the talents concerns investments and staying busy for the Master until He returns. The only rewards in view, if at all, concern the one talent given to the slave investing ten talents well. Nothing in the parable of the talents concerns losing rewards. The one-talent slave only lost the talent delivered for investment. That talent was not a reward for service (Matthew 25:14-30).

Examples of Indestructible RewardsGod provided examples of indestructible rewards that help us understand what works God rewards and why He rewards the saints who do them. God gives only indestructible rewards. 4The verses below contain the root word “reward” (“μισθὸν”). Jesus used the word “reward” (“μισθὸν”) to describe both destructible and indestructible rewards.

  Prophet’s Reward. Everyone receiving a prophet in the name of a prophet receives a prophet’s reward (Matthew 10:41).

Righteous Man’s Reward. Everyone receiving a righteous man in the name of a righteous man shall receive a righteous man’s reward (Matthew 10:41)

Cup of Water Reward. Everyone giving a cup of water to one of the little ones in the name of a disciple shall not lose his reward (Matthew 10:42). Likewise, whoever gives a disciple a cup of water to drink because of the Name of Christ, he will not lose his reward (Mark 9:41). 5Jesus used the phrase: he will not lose his reward (“οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ”–notice the double negative (“οὐ μὴ”), indicating no actual or potential loss of reward) (Mark 9:41)

Reaping Eternal Life Reward. Looking upon the people from the city of Sychar in Samaria coming out to meet Him, Jesus explained to the disciples that the fields were white for harvest. The one reaping that harvest receives rewards and gathers fruit to eternal life (John 4:36). 6Jesus said the reapers received a “μισθὸν”–accusative singular. Translating the term “μισθὸν” as “wages” frequently misses the close connection between action and spiritual rewards. God rewards saints who share the Gospel and so reap souls for the kingdom of God.

Planting and Watering to Eternal Life Reward. The one planting and the one reaping will each receive a reward according to their own labor (1 Corinthians 3:8).

 Willing Fulfillment of Stewardship Reward. Paul said if he fulfilled his stewardship, then he has a reward (1 Corinthians 9:17).

 Fearing the Name of the Lord Jesus Reward. People fearing the Name of the Lord Jesus receive a reward (Revelation 11:18).

Insults and Suffering Reward. People experiencing suffering, insults, and persecutions because of Jesus receive great rewards in heaven (Matthew 5:12; Luke 6:23).

Love Enemies, Do Good, Expect Nothing in Return Reward. Both people who love their enemies and people who do good and expect nothing in return receive great reward and will be sons of the Most High (Luke 6:35).

Preaching the Gospel Reward. Paul had a reward for preaching the Gospel of Jesus Christ without cost (1 Corinthians 9:18).

  Elders Reward. Like oxen treading out the grain, so workmen (elders serving well) are worthy of their reward (1 Timothy 5:18)

Return of Jesus Reward. Jesus described the time for rewards when He said He is coming quickly and His reward is with Him. He will render His reward to every man according to what that man has done (Revelation 22:12). 

The Judgment Seat of Christ

and Rewards for Saints

Every believer will appear before the judgment seat (bematos) of Christ, so that each saint may be recompensed  (2 Corinthians 5:10). 7Paul used the term “κομίσηται” to describe the recompense for deeds done in the body, whether good or bad. The deeds saints performed in their bodies on earth will be the basis for rewards. Saints will be rewarded for good works, but not rewarded for bad works. Only rewards are at issue for all saints appearing before the judgment seat of Christ. Saints never come into judgment for salvation, because each saint passed out of judgment upon belief at the moment of spiritual birth in God (John 5:24). As each believer stands before Jesus sitting on His judgment seat, Jesus will reward believers for their works on earth. Their indestructible rewards will be given to them. Therefore, each saint must be careful how they build their lives to be sure they will receive many rewards at the judgment seat of Christ. Each saint will receive praise from God (1 Corinthians 4:5). As a wise master builder, Paul was very careful about how he built up the church and the materials he used in ministry. He distinguished different kinds of building materials.

Gold, Silver, Precious Stones Works. Paul commanded the Corinthians to be like a wise master builder. Paul laid the foundation, and others were building upon it. Each man must be careful to build upon that foundation with gold, silver, and precious stones (1 Corinthians 3:11-12).  At the judgment seat of Christ, the quality of each man’s work will be tested with fire. The gold, silver and precious stones will be unaffected by the fire. The saints who built upon the foundation with gold, silver and precious stones shall be rewarded, because his work remains (1 Corinthians 3:13-14).

Wood, Hay, Straw Works. In contrast, saints who build upon the foundation with wood, hay and straw will see their works go up in flames when the fire tests the quality of their work. They will not be rewarded for their labors using bad materials and their work will not remain. Notice the saint did not lose rewards, but they lost their work because they built with wood, hay and straw. The good works produced indestructible rewards which did not perish when tested with fire at the Judgment Seat of Christ.

Therefore, God distinguished good works from bad works. Good works consist of building upon the foundation with gold, silver and precious stones. Bad works consist of building with wood, hay and straw. Fire will test the quality of the works. God will reward the good works, but the bad works will not be rewarded. Those works have nothing to do with salvation. God said that even if all the works of a saint are consumed by fire, the saint will suffer loss. Even so the saint will be saved, as if through fire (1 Corinthians 3:15). So the bad works are destroyed by fire and the saint suffers loss of the bad works, but still spends eternity in heaven with Christ. Salvation never depends upon doing good works.

Testing Your Works

Saints should always be testing their works. Before you do something, test your proposed work to see if your actions will produce indestructible rewards.

Testing Your Works. Works in the Name of Jesus produce indestructible rewards. Therefore, we can test our works to see if they were done in the Name of Jesus. Remember, people may say one thing, but do another. People may say they are doing something in the Name of Jesus, but merely claiming that the work was done in the Name of Jesus does not produce indestructible rewards. Therefore, the global test for rewards becomes very simple: Was the action taken in the Name of the Lord Jesus Christ or not? Many people may offer a cup of water, but only those who give a cup of water and do so in the Name of the Lord Jesus Christ will have an indestructible reward. So a saint may offer others a cup of water in the Name of the Lord Jesus Christ. Notice that Judas Iscariot, an unbeliever, must have been offered a cup of water in the Name of the Lord Jesus Christ and the person offering the cup of water in the Name of the Lord Jesus Christ still received the indestructible reward. Giving a cup of water to an unbeliever in the Name of the Lord Jesus Christ will earn an indestructible reward. Once a you earn an indestructible reward, it cannot be destroyed at any time by anything. 

Glorify God Test. First, some people do evil works, but claim that Jesus told them to do it. Jesus never tempts anyone and never tells anyone to do something evil or promotes evil in any way. God is light, and in Him is no darkness at all (1 John 1:5). So the first test centers upon the work itself. Did the work glorify God? If so, then the work passes the first test for an indestructible reward.

Motives Test. Second, was the work performed with good motives? People can do good things with bad motives. Think of Jonah doing a good thing (preaching to Nineveh), but with bad motives because Jonah hated the people of Nineveh and wanted them to perish in hell for eternity. Likewise, some people pray (a good thing in itself), but they pray with evil motives to obtain something for their own pleasures (James 4:3). So, if you have good motives, then the work passes the second test for an indestructible reward.

Destructible Rewards

Some rewards are earthly and temporary. They are not eternal rewards. Only God gives eternal rewards that are indestructible. So what is the difference between eternal rewards and temporary rewards? 

No Rewards at All. Jesus also described somethings that may seem like good works, but they do not produce eternal rewards. In fact, some works receive no reward at all. Jesus taught that some people love people who love them. Jesus said that if you love people who love you, then you have no reward at all (Matthew 5:46).

Examples of Destructible Rewards. Destructible rewards come from men and not from God. Those rewards are temporal and earthly. They are often selfish and self-glorifying. Destructible rewards do not endure forever.  When people earn destructible rewards, they receive the full reward during their lifetimes on earth. 8Some translators use the word “wages” to describe money earned by a day laborer. For example, in Matthew 20:8, the “workmen” (“ἐργάτας”) were paid their wages (“μισθόν”) for their labor. Such translations do not preserve the connection to the concept of reward. I prefer to translate the term “μισθόν” in its various forms  consistently through the Bible so that it affords the English reader the opportunity to see how rewards related to daily labor for God and other concepts related to rewards. God provided examples of destructible rewards.

Practicing Righteousness before Men. Jesus also taught that His disciple must not practice their righteousness before men (Matthew 6:1). People on earth earn these rewards and receive temporal rewards, but they do not receive eternal rewards from God. Again, notice the emphasis upon the type of reward rests upon the type of work done at the moment and the motive underlying the work.

Trumpet Rewards. Jesus taught His disciples that blowing a trumpet when giving alms earned earthly, destructible rewards, paid in full almost immediately. (Matthew 6:2).

Public Attention Rewards. Jesus also taught that praying in public for the attention of men earned earthly, destructible rewards, often paid in full almost immediately (Matthew 6:5).

  Fasting Rewards. Likewise, Jesus also taught that fasting to be noticed by men earned earthly, destructible rewards, often paid in full almost immediately (Matthew 6:16).

  Workman’s Reward. Earning a reward for a day’s work means you are paid in full at that the end of the earthly day (Matthew 20:8; Romans 4:4 earned reward for labor, not grace; James 5:4–rich holding back earned rewards).Therefore, the rewards earned for day’s work in the normal course of human business produced earthly, destructible rewards and they are usually paid in full immediately.

  Doing Wrong Rewards. Doing wrong brings the reward of unrighteous pleasure (2 Peter 2:13). Doing wrong brings an earthly, destructible reward, often paid in full almost immediately.

  Balaam Rewards. Balaam loved the reward of unrighteousness (2 Peter 2:15; Jude 1:11). Balaam received an earthly, destructible reward, paid in full almost immediately.

  Reward of Unrighteousness. Judas Iscariot received the reward of unrighteousness and buying a field with those funds (Acts 1:18). Judas Iscariot received an earthly, destructible reward, paid in full almost immediately.

The Great White Throne Judgment

and Punishment for Unbelievers 

God does judgment upon people throughout the the Bible (Genesis 15:14; Judges 3:10; 1 Samuel 3:13; Ezekiel 7:3; Revelation 11:18). God does judgment in measured and precise ways upon the world throughout the Book of Revelation. Yet, a final judgment awaits all unbelievers when the Lord Jesus Christ sits upon the Great White Throne for judgment. Please be careful to distinguish the Judgment Seat of Christ (only believers appear) and the Great White Throne Judgment (only unbelievers appear). After the Millennial Reign of the Lord Jesus Christ upon earth, earth and heaven will flee away from the presence of Jesus sitting on the Great White Throne (Revelation 20:11). All the unbelievers will be gathered together before Him for judgment and resurrection (John 5:27-29). No saints will appear at the Great White Throne Judgment because all believers pass out of judgment into life at the moment of salvation on earth (John 5:24). At the Great White Throne Judgment, the books will be opened and the Lord Jesus Christ will render individual judgment upon each unbeliever according to their deeds (Revelation 20:12). The only issue to be determined at the Great White Throne Judgment concerns the severity of punishment. Those people who have sinned greatly will receive many lashes, while those who have sinned less will receive less punishment (Luke 12:47) . Each person will be punished according to their works. The sea, death and Hades will give up the dead in them and all people will be judged by the Lord Jesus Christ according to their deeds (Revelation 20:13). Every knee will bow and every tongue confess that Jesus is Lord to the glory of God the Father (Philippians 2:11). Then death and Hades will be thrown in the Lake of Fire. If anyone’s name was not found written in the Book of Life, he was thrown into the Lake of Fire (Revelation 20:15). Then each person will be sent to the Lake of Fire to spend eternity in punishment for their unbelief and sinful behavior (Matthew 25:46; 2 Thessalonians 1:9).

Conclusion

Saints do the works which God prepared beforehand for them to walk in. Doing so produces eternal, indestructible rewards laid up in heaven which cannot be destroyed. God safeguards earned rewards and they cannot be destroyed. Future conduct on earth may cause saints to lose further rewards as they no longer walk in the works God prepared for them. Can saints lose indestructible rewards? No, because God keeps every earned reward safe in heaven.

HALLELUJAH !

Reference [+]

2 Timothy 2:12 | Eternal Security and Denying Christ | Christ Assembly

Posted By sundouloi On In Studies,Videos,VM | Comments Disabled

Eternal Security

He Will Deny Us

2 Timothy 2:12

2 Timothy 2:12 provides strong proof of eternal security for believers. Saints (born-again believers) go to heaven because they were chosen by God for salvation and given the free gift of eternal life by faith. God saves people. People never save themselves. Therefore, just as people cannot save themselves, so they cannot unsave themselves by any of their actions, such as denying Jesus. Some people think that 2 Timothy 2:12 teaches a saint can lose salvation by denying Jesus. Yet, does 2 Timothy 2:12 actually support such teaching? This note focuses upon textual analysis and shows that 2 Timothy 2:12 does not support the claim that saints can lose salvation by denying Jesus.  2 Timothy 2:12 | eternal security

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

Paul taught and applied theology. Theology includes understanding God and His ways. Theology helps us love God more. Paul taught theology from the perspective of truth. God reveals timeless truths about Himself and His ways. When we apply theology to our experience, we understand God’s plans and purposes for our lives and our ministries. Theology guides ministries. Theology supports endurance. We must be careful not to learn theology from our experience, because our experience never constitutes revelation from God. We understand theology by studying the Bible because God revealed the truth in the Bible. The Bible presents one unified theology. Therefore, as we understand the theology of endurance and service, and the theology of denial, we also understand how God continues to love us, even when saints deny Him. When unbelievers deny God for their entire lifetime on earth, then they pay the eternal consequence of death. The theology of denial covers both believers and unbelievers, but the duration and results of denial differ greatly.

Section One

Enduring Chains for the Sake of the Chosen

The prior context helps us understand 2 Timothy 2:12. Paul revealed how theology helped him understand God’s plans and purposes. Theology also provided strength for Paul to endure while in chains. Therefore, we can see how theology helped Paul while he remained in chains. Welcome to Christ Assembly | John 10:14 [4]


The Theology of Chains and the
Gospel.  In 2 Timothy 2:9,  Paul disclosed that he suffered hardship, including chains, as an alleged evildoer. Of course, Paul was not actually an evildoer, but he was imprisoned on the charge of doing evil. Although Paul was in chains, the word of God had not been bound. The Natural Man | Exegetical Psychology | Christ Assembly [5]

Section Two

Trustworthy Truths

2 Timothy 2 provides a theological discussion of Paul’s endurance while in chains for the sake of the elect who would receive salvation. Paul encapsulated that theology in four trustworthy statements which pose positives and negatives related to a saint’s life of endurance. 5Paul may have been quoting a well known hymn or poem, but he preserved it in Scripture by encapsulating in his letter. Paul used a series of “if-then” statements to describe his theology. He considered those statements as true, axioms. 6Paul used a series of first class conditions, indicating that they are taken as true, axiomatic statements. Those statements were “we” statements, describing saints.  7My brief review showed that the “we” statements in 2 Timothy uniformly refer to saints. Paul used first person plurals to describe his theology.  Therefore, everything about 2 Timothy 2:10-14 applies to saints because Paul used “we” in those verses. Throughout 2 Timothy, Paul applied theology about suffering and salvation to his personal experience (which he used to illustrate theology), and then turned back to theology and applied theology to both the promises of God and the present and future experience of all saints.

Truth One: Die Together, Live Together.  In 2 Timothy 2:11, Paul described the first trustworthy theological statement. If we have died together, we will live together. The original text of the verse does not include the word “Him.” 8Some translators add the word Him, meaning that saints died with Christ and live with Christ. Yet, the text only says died together and live together. From other passages, we know that believers certainly died with Christ (being crucified with Him), and were then raised with Him. Paul started with the foundational theological truth that all believers died together and will also live together. Paul explained the theology of endurance and how that theology relates to: (1) the unity of all saints in death; and (2) the unity of all saints in the future. Paul meant that he was already dead while in chains, because he was crucified with Christ.  Even so, Paul will live on eternally in Christ (having been raised with Christ). Those same truths hold true for all saints and provide the theological foundation for endurance in chains.   2 Timothy 2:12 | eternal security

Truth Two: Endure Now, Reign Future. In 2 Timothy 2:12a, Paul then described the second trustworthy statement. If we endure, we will reign together. Present endurance yields reigning together in the future.  9If we endure (“ὑπομένομεν”–present active indicative, first person plural–notice the shift change from aorist (died together) to present, indicating that this endurance characterizes present ongoing experience). We will reign together (“συμβασιλεύσομεν*”–future active indicative, first person plural–action built upon present promise) provides hope. I considered the possible use of deponents in the passage, but did not find convincing support for such translations. Paul did not use the term “Christ” or “Him” in the text because he was focusing upon the relationship among the believers. He was discussing the theology of endurance among saints, and how we endure for the sake of one another. Notice the connection here to the endurance in 2 Timothy 2:10. Paul explained that he endured chains for the sake of the elect. Next he explained what happens if we endure. Paul first described how the theology of endurance and useful service applied to him in chains in 2 Timothy 2:10. In 2 Timothy 2:12,  Paul explained how that same theology of endurance applied to all saints. Saints reign together in the future because of their endurance today. 

Truth Three: We Will Deny, He Will Deny.  In 2 Timothy 2:12b, Paul then described the third trustworthy statement. If we will deny, He also will deny us. In this context of the theology of endurance, Paul looked to the future for saints (Paul used a first person plural, “we deny”). 10If we will deny (“ἀρνησόμεθα”–future middle indicative), He also will deny (“ἀρνήσεται”–future middle indicative) us. In this context of the theology of endurance, Paul looked to the future for saints (Paul used a first person plural, “we deny”). Paul then changed from first person plural (we will deny) to third person singular, “He will deny.” This change from first to third person action indicates that Christ will take future action based upon our future conduct as saints. Namely, our future denial as saints will result in Christ’s future denial of us. The question becomes what does denial mean in this context. We must not forget the context of Paul explaining the theology of endurance while suffering. 

Truth Four: We Faithless: He Faithful.  In 2 Timothy 2:13, Paul described the fourth trustworthy statement: If we are faithless, He remains faithful, for He cannot deny Himself. 11Paul wrote: if we are faithless (“ἀπιστοῦμεν”), using a present active indicative verb. Even when we as believers are acting faithless, God abides faithful (“πιστὸς”–adjective). God is not (“οὐ”) able (“δύναται”–present  middle/passive indicative) to deny (“ἀρνήσασθαι”–aorist middle infinitive) Himself. Just as the denial in Matthew 10:33 was total for unbelievers (aorist tense there), so also God is not able to deny (aorist tense) Himself. Therefore, even when saints deny Jesus and their faith is eclipsed for a time, God remains faithful. Saints never lose their salvation, because their salvation always depended upon God’s faithfulness, not man’s works. While saints may deny God, God cannot deny Himself. This passage actually affirms eternal security for all believers, because God cannot deny Himself, even when saints deny Him. God keeps His promises regarding eternal life and never breaks those promises.   2 Timothy 2:12 | eternal security

Section Three

The Meaning of Denial in 2 Timothy 2:12

What does “deny” mean in 2 Timothy 2:12b? Was Paul taking about believers losing salvation by denying Christ? In the alternative, was Paul proclaiming eternal security, even if believers deny Christ? In order to answer those questions, we can look at two other passages to gain insight into 2 Timothy 2:12.

Matthew 10 Denials

Some people point to the denials of Matthew 10 in support of their claim that 2 Timothy 2:12 means that believers can lose their salvation by denying Christ. Therefore, we can examine Matthew 10 and see what Jesus meant there about denials. After we understand what happened in Matthew 10, we can then see how Matthew 10 fits with 2 Timothy 2:12.

Some people think that Paul in 2 Timothy 2:12 was referring to the statement of Jesus that whoever denied Him, He would deny before the Father (Matthew 10:33). In that Matthew 10 passage, Jesus was addressing His disciples as He sent them out to various places to proclaim that the kingdom of heaven had come (Matthew 10:7). Throughout that Mathew 10 passage, Jesus contrasted (1) people who received the disciples and their message about the kingdom of God with (2) people who rejected the disciples and the kingdom of God.

The Theology of Confession Before Men. In Matthew 10:32, Jesus stated the first principle: Whoever will confess me before men, I also will confess him before My Father who is in the heavens. 12Jesus described future action, using future verbs: “will confess” (“ὁμολογήσει”–future active indicative, third person singular) and “I will confess” (“ὁμολογήσω”–future active indicative, first person singular). Therefore, Jesus first described the positive outcome of the preaching of the disciples with people confessing Jesus as Messiah for salvation.    2 Timothy 2:12 | eternal security

The Theology of Denial before Men. In Matthew 10:33, Jesus then discussed the opposite outcome of the disciples’ preaching: But whoever denies Me before men, I will deny also before My Father Who is in the heavens. 13Jesus used an aorist verb to describe the denial (“ἀρνήσηταί”–aorist middle subjunctive) by people before men, and a future indicative verb for the future denial (“ἀρνήσομαι”–future active indicative) by Jesus before His Father in the heavens. Jesus left some uncertainty concerning whether some people would deny Him, but left no uncertainty with the indicative that He will deny everyone who denied Him on earth. Furthermore, by using the aorist, Jesus was not talking about a short lapse of faithful conduct under pressure, resulting in denial, but total denial for a lifetime. Therefore, what distinguishes the denials of Matthew 10 from the denials of 2 Timothy 2? Two things distinguish the denials: (1) the entire context of Matthew 10 concerns the denials of unbelievers who never became believers; and (2)  the context of 2 Timothy 2 concerns only believers. Matthew 10 contrasts believers and unbelievers, while 2 Timothy deals exclusively with believers. So, in what sense do believers deny Jesus in 2 Timothy 2:12? Looking more closely at the denials of Peter provides great insight into 2 Timothy 2:12.

John 13 and Luke 22 Denials

In John 13 and Luke 22, Jesus prophesied to Peter that Peter would deny Christ that night.

The Theology of Faith Sifting. Jesus explained that satan had demanded to sift Peter and the other disciples like wheat. 14Jesus related that satan had demanded to sift “you” (“ὑμᾶς”–notice  plural) as wheat. Jesus let Peter know that He prayed that Peter’s faith would not be eclipsed. 15Jesus prayed specifically for the faith of Peter, and specifically that Peter’s faith would not be eclipsed (“ἐκλίπῃ”). Jesus used the negative (“μὴ”) with the subjunctive verb eclipsed (“ἐκλίπῃ”). The aorist subjunctive here describes a possible permanent condition. In other words, the aorist subjunctive means here that Jesus prayed that Peter’s faith would not be permanently eclipsed, but that it would be only a temporary eclipse, lasting only for the short time of his denials. Jesus also promised that Peter would turn back to faithful service and strengthen the brethren (Luke 22:31-34). 16Jesus prophesied that Peter, having turned again (“ἐπιστρέψας”–aorist active participle singular), should strengthen his brothers, particularly because they had all been sifted like wheat. Jesus never indicated that Peter’s or anyone else’s faith would be lost. Peter’s faith would ultimately withstand the testing of denials. Having been sifted, Peter fell into denial, but then returned to faithful service. Jesus then commanded (changing to plurals) that none of the group of disciples should be troubled over Peter’s denials or their own experience with sifting (John 14:1). 17Jesus used the plural term “your” (“ὑμῶν”) in His command: do not let your hearts be troubled.   Jesus also commanded the group of disciples: Believe in God, believe also in Me. 18Jesus then continued with plurals, “you believe” (“πιστεύετε”). Jesus then explained that He was preparing a home in heaven for all the saved disciples (Judas Iscariot had left the group earlier) and promised they would all be with Him (John 14:1-4). Therefore, the theology of faith sifting relates directly to the theology of denial and endurance. Peter certainly denied Jesus three times, but he returned and his faith did not fail the test ultimately. He returned as a useful slave and strengthened the faith of his brothers who had also been sifted. The future service of Peter as a slave was in view in the prayer of Jesus. Peter’s salvation was never at issue, but eternally secure, despite Peter’s denials of Jesus to escape the pressure of persecution. Future service depends upon turning from denial to faith. The theology of denial means that some people deny Jesus under pressure and so turn away from faith for a time. Their behavior for a time does not reflect their faith, because their fear eclipses their faith during that dark time. Jesus used a very precise term in praying that the faith of Peter would not be “eclipsed” and further study of that term helps us understand the theology of faith eclipsed.   2 Timothy 2:12 | eternal security

The Theology of Faith Eclipsed. Many people are familiar with solar eclipses. The new moon stands between the sun and the earth for a short time, throwing a shadow on the earth. When the eclipse recedes, then the sunlight returns in full force. Peter suffered an eclipse of his faith.  When fear rises, it eclipses the faith of saints and they may deny Christ under extreme pressure. During those dark times, the saint becomes less and less useful, depending upon the degree and severity of the eclipse of faith. When the saint turns back to faithful behavior, they resume usefulness to Christ. The saint’s faith never leaves, but fear eclipses faith. No saint loses their salvation by denying Christ. Their usefulness to Christ is temporarily eclipsed by fear, resulting in outward denial of Jesus, but their faith was not lost, but it was eclipsed. Remember the sun never stops shining, but its light is darkened by an eclipse. When the solar eclipse ends, the moon moves out of the way, and the sun’s light continues to reach earth in full measure. So also when fear and denial leave, the Son continues to shine in our lives and we continue our obedient service to Christ, strengthening our brethren who were also sifted. Peter denied Christ three times and never lost his salvation. He was not useful for strengthening the other disciples until he turned from denial to faith.  Jesus prayed that the faith of Peter may not be eclipsed. Jesus used the term “eclipsed.” 19The term “eclipsed” (“ἐκλίπῃ”–aorist active subjunctive) does not mean to fail. 

A brief word study of the term “eclipsed” shines some light on its use by Jesus in connection with Peter’s denials. The root term “eclipsed” occurs in Hebrews 1:12, indicating that the years of God never will be eclipsed, but the earth and heavens will be changed when God rolls them up. The old heavens and earth fled away, and no place was found for them. God will later provide new heavens and a new earth.  Therefore, we know God never suffers an eclipse in any sense. In Luke 16:9, Jesus described the wealth of unrighteousness being eclipsed. The wealth of unrighteousness was eclipsed in the sense that death removed access to that unrighteous wealth. Jesus meant that saints should use unrighteous wealth to spread the Gospel of Jesus Christ, and then those new saints will receive you into heaven to be there with them. The unrighteous wealth remained, but the steward no longer had access to it.  In Luke 23:45, the light of the sun was eclipsed during the crucifixion of Christ, meaning the sun was still there and shining, but its light was temporarily obscured by the shadow of the moon. With that background usage of the term term “eclipsed,” we can understand more fully what Jesus meant  by praying that Peter’s faith would not be eclipsed.

Jesus prayed that Peter’s faith would not be eclipsed, because Jesus knew that Peter’s faith would not end, but fear would cast a shadow upon Peter’s faith and his usefulness for a time. Therefore, denial for saints like Peter means that our faith is temporarily eclipsed, in the sense that something obscures it for a time, but the faith remains intact, like the sun during an eclipse. When saints deny Christ, that denial of Christ does not mean an absence of faith, but disobedience to God, by giving in to the fear arising from the pressures of persecution. When we give up under persecution, our fears control us so that we do not endure for a time, and deny Christ. During that time of denial, we suffer eclipse of our faith. But that eclipse will pass one way or another and our faith always remains intact. 20In contrast to Peter’s temporary denial under pressure, remember Jesus used the aorist tense to describe the unbeliever’s total and enduring denial of Jesus in Matthew 10:33. Jesus used the aorist tense to describe the total denial of Jesus for the entire period the unbeliever remained on earth. They never came to saving faith. Saul of Tarsus denied Jesus for years with great intensity, but then God saved him and he became Paul, the apostle of Jesus Christ. Only when the denial lasts a lifetime, from start to finish, does the aorist tense apply to the unbelievers and then they face denial by Jesus for eternity. Jesus applied the aorist tense to Peter and his denials, but they were temporary denials, not lifelong denials by an unbeliever. No one who was saved in Matthew 10 turned away and lost salvation. The people who denied Jesus in Matthew 10:33 never had salvation in the first place.  After the denials of Peter, Jesus commissioned Peter to tend His lambs, shepherd His sheep, and tend His sheep. Jesus knew that Peter had brotherly love and agape love for Jesus and tied that love to future service to Jesus and His sheep. Peter had been fully restored to useful service to Jesus after his denials with his threefold confession of love for Jesus.

Section Four

Honorable Use

After discussing the trustworthy statements, Paul returned to illustrating proper Christian living. He commanded Timothy to remind the saints of the trustworthy statements and not wrangle about words, which is useless and leads to the ruin of the hearers.  Paul charged Timothy to be diligent to present himself as a workman who does not need to be ashamed, accurately handling the word of truth. Paul then discussed Hymenaeus and Philetus. They were men who went astray from the truth, saying that the resurrection had already taken place, upsetting the faith of some. Because Hymenaeus and Philetus once had the truth, it seems they were saints who went astray into false teaching. Paul then applied basic theology to saints who do not handle the word of God accurately. No matter what misguided saints teach erroneously, the firm foundation of God stands, having this seal: (1) the Lord knows those who are His; and (2) everyone who names the Name of the Lord is to abstain from wickedness.  Hymenaeus and Philetus stand as examples of saints who deny Jesus by contradicting the teaching of the apostles, and so deny Jesus. Even so, the firm foundation of God stands in the lives of Hymenaeus and Philetus, because the Lord knows His own. Everyone, including Hymenaeus and Philetus, must abstain from wickedness and cleanse themselves. They were spreading serious doctrinal error, upsetting the faith of some saints. They did not lose their salvation, but they were denying Christ by their actions. They were not useful to Christ by teaching such serious errors.

Paul used the illustration of household vessels to describe what happens when saints deny Christ. Large houses have vessels of gold and silver, but also of wood and earthenware, some to honor and some to dishonor. Paul then emphasized that saints need to cleanse themselves so that they may be vessels for honor, sanctified, useful to the Master, prepared for every good work. Therefore, saints must flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Name of the Lord from a pure heart. Paul continued to describe the qualities of a useful vessel. In short, when saints fall into denying Christ, then they become vessels of wood and earthenware, unfit for honorable use. They remain vessels of God, but they are not sanctified and prepared for every good work. The entire passage does not contrast saints with unbelievers, but saints who are useful for sanctified service and those vessels that have denied Christ and become useless for every good work until they cleanse themselves and correct their doctrinal errors.   2 Timothy 2:12 | eternal security

Conclusion

Paul taught Timothy about useful service to Christ, particularly about enduring persecution and hardship for the sake of the chosen, so that they also may obtain salvation which is in Christ Jesus and with eternal glory. Paul presented four trustworthy statements and then applied them. Although the faith of saints may be eclipsed for a time, they should remember that God remains faithful and will never break His promises to the saints. God always knows who are His and we stand upon the firm foundation of God and His faithfulness. Paul did not contrast unbelievers with believers, but saints who remain faithful with those saints who deny Christ and become useless to Christ, unfit for good works. Unfit saints must turn again to God and cleanse themselves. Only then may they return to being useful vessels for God’s use in His program. The passage affirms eternal security because God remains faithful and He cannot deny Himself, even when saints deny Him by failing to endure, or by doctrinal error or by moral impurity.   2 Timothy 2:12 | eternal security

HALLELUJAH ! 

Appendix

The New Testament Use of the Term Deny

I have included a summary of the term deny in the New Testament for reference and further study.

Categories of Usage of The Term Deny

Believers Deny Notice the middle voice, which deserves very special attention in the future.

1.1 Deny Impiety.  ἀρνησάμενοι  τὴν ἀσέβειαν (aorist participle) Titus 2:12

1.2 Deny Himself.  μου ἔρχεσθαι ἀρνησάσθω (aorist middle imperative) ἑαυτὸν καὶ Luke 9:23

1.3 Deny Christ Three Times.  ἕως οὗ ἀρνήσῃ (aorist middle subjunctive)–deponent? με τρίς John 13:38

1.4 If We Deny   εἰ ἀρνησόμεθα (future middle indicative) 2 Timothy 2:12

1.5 But He Denied before All  ὁ δὲ ἠρνήσατο (aorist middle indicative) ἔμπροσθεν πάντων Matthew 26:70

1.6  And Again He Denied with an Oath. καὶ πάλιν ἠρνήσατο (aorist middle indicative) μετὰ ὅρκου Matthew 26:72

1.7 But He Denied It, Saying. ὁ δὲ ἠρνήσατο (aorist middle indicative) λέγων Mark 14:68

1.8 But He Denied It, Saying.  ὁ δὲ ἠρνήσατο (aorist middle indicative) λέγων Luke 22:57

1.9 And Not Did Not Deny and Confessed. καὶ οὐκ ἠρνήσατο (aorist middle indicative) καὶ ὡμολόγησεν John 1:20

1.10 Of Him Are, He Denied. αὐτοῦ εἶ ἠρνήσατο (aorist middle indicative) ἐκεῖνος John 18:25

1.11 Again Then Peter Denied. πάλιν οὖν ἠρνήσατο (aorist middle indicative) Πέτρος  John 18:27

1.12 Great Having Become, He Denied To Be Called Son. μέγας γενόμενος ἠρνήσατο (aorist middle indicative) λέγεσθαι υἱὸς Hebrews 11:24

1.13 And Not You Denied the Faith.  καὶ οὐκ ἠρνήσω (aorist middle indicative) τὴν πίστιν Revelation 2:13

1.14 And Not You Denied the Name. καὶ οὐκ ἠρνήσω (aorist middle indicative) τὸ ὄνομά Revelation 3:8

1.15 The Faith has Denied.  τὴν πίστιν ἤρνηται (perfect middle indicative) 1 Timothy 5:8

1.16 But Again He Denied.  δὲ πάλιν ἠρνεῖτο (imperfect middle/passive indicative) Mark 14:70

Christ Denies

2.1 Will Be Denied. ἀπαρνηθήσεται (future passive indicative) με ἐνώπιον Luke 12:9

2.2 Before Men, I will Also Deny.  τῶν ἀνθρώπων ἀρνήσομαι (future middle indicative) κἀγὼ αὐτὸν Matthew 10:33

2.3 Also He Will Deny. κἀκεῖνος ἀρνήσεται(future middle indicative) 2 Timothy 2:12

God Cannot Deny

3.1 God Cannot Deny Himself. πιστὸς μένει ἀρνήσασθαι (aorist middle infinitive) γὰρ ἑαυτὸν 2 Timothy 2:13

Unbelievers Deny

4.1 Whoever Denies Me Before.   δ’ ἂν ἀρνήσηταί (aorist middle subjunctive) με ἔμπροσθεν) Matthew 10:33

4.2 Not Were Able To Deny. οὐ δυνάμεθα ἀρνεῖσθαι (present middle/passive infinitive) Acts 4:16

4.3 Master Denying.  δεσπότην ἀρνούμενοι (present participle middle/passive) 2 Peter 2:1

4.4 Jesus Christ Denying. Ἰησοῦν Χριστὸν ἀρνούμενοι (present participles middle/passive) Jude 1:4

4.5 The One Who Denies that Jesus. ὁ ἀρνούμενος ὅτι Ἰησοῦς (present participle middle/passive) 1 John 2:22

4.6 Anti-Christ, the One Who Denies the Father.  ἀντίχριστος ὁ ἀρνούμενος τὸν πατέρα (present participle middle/passive) 1 John 2:22

4.7 All the Ones Denying the Son. πᾶς ὁ ἀρνούμενος τὸν υἱὸν(present participle middle/passive) 1 John 2:23 Notice the continuous action of the present participle

4.8 But in Works They Deny. δὲ ἔργοις ἀρνοῦνται (present middle/passive indicative) Titus 1:16

4.9 The Power of It Denying. δύναμιν αὐτῆς ἠρνημένοι (perfect participle middle/passive) 2 Timothy 3:5

4.10 But All Denying. ἀρνουμένων δὲ πάντων (present middle/passive participle) Luke 8:45 (crowd of people)

4.11 Moses Whom They Denied. Μωυσῆν ὃν ἠρνήσαντο (aorist middle indicative) Acts 7:35

4.12 Delivered and Denied before the Face.  παρεδώκατε καὶ ἠρνήσασθε  (aorist middle indicative) κατὰ πρόσωπον  Acts 3:13

4.13 And Righteous One Denied.  and Righteous One denied καὶ δίκαιον ἠρνήσασθε (aorist middle indicative) Acts 3:14

Reference [+]

Fulfill All Righteousness │ The Baptism of Jesus | Christ Assembly

Posted By sundouloi On In Baptism,Christ,ESM,Studies,StudiesM,Theophany,Videos,VM | Comments Disabled

 

The Baptism of Jesus

The Perfect Example for Every Disciple

Matthew 3:15

Christ Assembly

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

The Baptism of Jesus forms the perfect model for every saint; every saint should be baptized, and follow Jesus and His baptism. We can learn more about believer’s baptism by studying the baptism of Jesus.

John  the Baptist proclaimed that Jesus was coming and He had His winnowing fork in His hand, and He would thoroughly clear His threshing floor; and He would gather His wheat into His barn, but He would burn up the chaff with unquenchable fire. John was the prophet who would prepare the way for Jesus. John was the prophet of the Most High, who would go before the Lord to prepare His way (Luke 1:76; Matthew 3:1-3). Then Jesus arrived from Galilee and came to John the Baptist to be baptized by him. The Key to Prophecy. [6]

When Jesus came to John for baptism, John tried to prevent Jesus, saying, “I have need to be baptized by You, and do You come to me?” Violence and the Kingdom of Heaven [7]. John continued the Old Testament preaching about the law and the prophets, but John the Baptist and Jesus would inaugurate the preaching of the Gospel of the Kingdom. Jesus began the public preaching of the Gospel of the kingdom immediately after His baptism. Both the Holy Spirit and God the Father publicly commended Jesus to the ministry the Father had prepared for Jesus and the Holy Spirit came upon Jesus to preach the Gospel to the poor. 

4.3 Prophecy:  Coming of Jesus. John the Baptist prophesied: “As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals” (Matthew 3:11-12). John the Baptist did not prophecy about the birth of Jesus, but the arrival of Jesus for public ministry. John the Baptist identified Jesus as the One mightier than I. John said he was not fit to remove His sandals. Having said those words, Jesus arrived from Galilee and so fulfilled the prophecy.  The baptism of Jesus served as a public commendation of Jesus as the Son of God, Messiah of Israel, ready to fulfill His ministry with His way already prepared by John the Baptist who had completed his mission, and then recognized Jesus as the Son of God.

4.4 Prophecy: John Prepared the Way for Jesus. Mark began his Gospel with the words, “The beginning of the Gospel of Jesus Christ, the Son of God” (Mark 1:1) and then quoted Isaiah (Isaiah 40:3; see also Malachi 3:1) prophesying about John the Baptist. He will prepare the way for Jesus. With Jesus arriving for baptism, the work of preparing the way for Jesus had been fulfilled, for Jesus was now present and ready to  begin the proclamation of the Gospel of the Kingdom. Therefore, the prophecy of Isaiah had been fulfilled because the way had been prepared by John the Baptist.

4.5 Prophecy: Public Manifestation of Jesus as the Son of God.  John the Baptist said: “So that He may be manifested to Israel through this, I came baptizing in water.” Violence and the Kingdom of Heaven [7]. Jesus came to fulfill the law and prophets (Matthew 5:17). Jesus was the end of the law for righteousness for all who believe (Romans 10:4). Jesus began His public ministry proclaiming the Gospel of the Kingdom, and healing every kind of disease and every kind of sickness among the people (Matthew 4:23; Mark 1:38 preaching in towns). 

5.3 Prophecy: Galilee Sees a Great Light.  When John the Baptist was put in prison, Jesus withdrew into Galilee. He left Nazareth and settled in Capernaum (Matthew 4:12-13), fulfilling the prophecy of Isaiah that Galilee of the Gentiles would see a great Light, and those who were sitting in the land and shadow of death, upon them a great Light dawned (Matthew 4:17; Isaiah 9:1-2). From that time, Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand (Matthew 4:17). Therefore, the baptism of Jesus marked the time when Jesus began His public ministry, preaching repentance and that the kingdom of heaven was at hand.

5.4 Prophecy: Public Walk Prepared for Him. Matthew, Luke and John all referenced the prophecy of Isaiah that John the Baptist would clear the way for the Lord in the wilderness; he would make smooth in the desert a highway for our God (Isaiah 40:3; Matthew 3:3; Luke 3:4; John 1:23). The ministry of John the Baptist prepared the way for Jesus. With the arrival of Jesus for public ministry, John the Baptist’s ministry of preparation drew to a close, just as John the Baptist prophesied: He must increase, but I must decrease (John 3:30).

5.5 Prophecy: Public Manifestation of Jesus to Israel. After His baptism, Jesus went to the synagogue in Nazareth and quoted Isaiah 61. He proclaimed that the Spirit of the Lord God is upon Me, because the LORD has anointed Me to bring good news to the afflicted; He has sent Me to bind up the brokenhearted, to proclaim liberty to captives, and freedom to prisoners; to proclaim the favorable year of the LORD.” Jesus then said that today this Scripture has been fulfilled in your hearing” (Luke 4:21).  

5.6 Prophecy: Public Proof of Descend and Remain. John the Baptist received a direct prophecy from God about identifying Jesus. John the Baptist then related the prophecy concerning Jesus: the One Who sent him to baptize said that He upon Whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit (John 1:33). John the Baptist then testified he himself had seen and testified that this is the Son of God (John 1:34). 

5.7 Prophecy: Public Commendation of Jesus.  At His baptism, Jesus was declared to be the Son of God by the Holy Spirit descending as a dove and remaining upon Jesus (Matthew 3:16) and God the Father speaking from heaven proclaimed that Jesus was His Son (Matthew 3:17). John also testified that Jesus was the Son of God (John 5:33), the Long Expected One sent from God.

5.8 Prophecy: Higher Rank. John the Baptist prophesied that a Man would come after him Who has a higher rank than I, for He existed before me (John 1:30). John the Baptist himself held a very high rank, because Jesus said that among those born of women, no one has arisen greater than John the Baptist (Matthew 11:11; Luke 7:28). Therefore, when Jesus was baptized by John the Baptist, Jesus fulfilled John’s prophecy by coming to John for baptism.

Section Six

All Righteousness

6.1 All Righteousness. One goal of the baptism was to fulfill all righteousness. As the Levites said in the days of Nehemiah, Yahweh Elohim fulfills His promise, for righteous You are. Therefore, the phrase fulfill all righteousness includes fulfilling prophecies, as described above. It also describes the righteousness of John the Baptist and Jesus.

6.2 The Righteous One. Isaiah described Jesus as the Righteous One. As a result of the anguish of His soul, Yahweh will see it and be satisfied. By His knowledge, the Righteous One, My Servant, will justify the many, as He will bear their iniquities (Isaiah 53:11). The baptism of Jesus also identified Him publicly as the Righteous One, who takes away sin. For His disciples, baptism identifies them as the ones declared righteous by God. Their faith is credited to them as righteousness (Romans 4:5). Their sins have been taken away by the Righteous One, so that they have become the righteousness of God in Christ (2 Corinthians 5:21). In the future, the righteous will shine forth as the sun in the kingdom of their Father (Matthew 13:43).

6.3 The Way of Righteousness. John the Baptist came in the way of righteousness, but many of the religious leaders did not believe John the Baptist; but some tax collectors and prostitutes did believe Him (Matthew 21:32). At the baptism of Jesus, Jesus the Righteous One was baptized by John the Baptist who came in the way of righteousness. For the disciples of Jesus, baptism means they have become righteous by faith in Christ and follow the way of righteousness.

6.4 The Thinking of the Righteous.  John the Baptist also came to turn the hearts of the fathers back to the children, and disobedient ones to the thinking of the righteous, so as to make ready the people prepared for the Lord (Luke 1:17). At the baptism of Jesus, He had this same thinking, so that He humbled Himself by becoming obedient to the point of death, even death on a cross (Philippians 2:5-7). For the disciples of Jesus, baptism proclaims that they are the children who were once disobedient to God, but now have turned to the thinking of the righteous and have that same thinking of the Righteous One, to live in humility and sacrifice (Philippians 2:5).

6.5 The Law and Righteousness.  Jesus condemned sin in the flesh, so that the requirement of the Law might be fulfilled in us who walk according to the Holy Spirit (Romans 8:4).  For Christ is the end of the law for righteousness to everyone who believes. (Romans 10:4). For the disciples of Jesus, baptism means that we publicly identify with Christ, and so Christ is the end of the law for righteousness for all who believe in Christ and walk in the Holy Spirit. 

6.6 The Ministry  of Righteousness. Just as the law produced a ministry of death, in letters engraved on stones, the ministry of the Holy Spirit comes with even more glory. If the ministry of condemnation has glory, how much more the ministry of righteousness? (2 Corinthians 3:7-9). At the baptism of Jesus, He began the ministry of righteousness through the power of the Holy Spirit filling Him for the ministry of righteousness.  Therefore, the disciples of Jesus proclaim Him with great boldness of speech and continue His ministry of righteousness in the Holy Spirit (2 Corinthians 3:12).  

Section Seven

Summary of Baptism

The Baptism of Jesus not only teaches us many things about Jesus, the Holy Spirit, and God the Father, but the baptism of Jesus provides the model for the baptism of every believer.

Baptism Means Identification with Jesus. At the baptism of Jesus, He went down into the water in His old life of living in Nazareth, and then rising from the water to begin a new life of public ministry proclaiming the Gospel to the poor. For His disciples, baptism means identification with Christ in proclaiming the Gospel using their spiritual gifts in daily ministry. His disciples have been crucified with Christ, yet they live in newness of life, living by faith in the Son of God, who loves us.

Baptism Means Filling with the Holy Spirit. At the baptism of Jesus, the Holy Spirit descended from heaven and landed on Jesus and remained upon Him and filled Him for public ministry. For the disciples of Jesus, baptism symbolizes the presence of the Holy Spirit filling our lives for ministry.

Baptism Means a Public Statement of the Father’s Pleasure. At the baptism of Jesus, the Father declared that Jesus was His beloved Son, in Whom He was well-pleased. For the disciples of Jesus, baptism symbolizes the Father saying that He is well-pleased with the salvation of each believer, who becomes a child of God at the moment of salvation.

Baptism Means Fulfilling All Righteousness.  At the baptism of Jesus, Jesus left His home in Nazareth and began His public ministry. He fulfilled every promise pertaining to His baptism. For the disciples of Jesus, baptism symbolizes the call of every believer, declared righteous by God, for public ministry in the Name of Jesus.

Baptism Means Obedience to God’s Will. At the baptism of Jesus, He fulfilled all righteousness by being baptized by John at that particular time, because the time had come to begin His public ministry, manifesting Himself to Israel as, among other titles, the Son of God, the Prophet of God, the Apostle of God, the Suffering Servant of God, the Prince of Peace, the Lord of All, the Savior of All, and the King of Israel; Jesus manifested Himself as the Son of God, because He did not act on His own initiative, but always obeyed His Father Who sent Him, doing the things He saw His Father doing, saying the things given to Him by His Father, and accomplishing the work His Father gave Him to do. For the disciples of Jesus, baptism means we obey the command of God to be baptized in the name of the Father, Son, and Holy Spirit and commit our wills to glorifying God by making disciples of all the nations.

Baptism Means Public Proclamation of New Life. At the  baptism of Jesus, He came from His childhood home in Nazareth and never lived there again. After the baptism, Jesus settled in Capernaum, but Jesus also said He had nowhere to lay His head. Jesus began preaching the Gospel of the Kingdom of God all over Israel, travelling from place to place. Jesus went down into the waters of baptism an adult from Nazareth, and came up from the waters of baptism heading off to all of Israel, proclaiming the Gospel of the Kingdom. For the disciples of Jesus, they go down into the waters of baptism having been saved from their old life and born again as a new born babe, with all things new, and come up from the waters of baptism to proclaim the Gospel of Jesus Christ to all the world.

Baptism Means Public Identification. At the baptism of Jesus, He identified Himself publicly as the Son of God, the Messiah of Israel. For the disciples of Jesus, baptism serves as a public identification with Jesus and a statement that the disciple has been born from above, and the disciple has become the child of God Who follows Jesus, a daily minister for Christ.  

Baptism Means Public Ministry. At the baptism of Jesus, He was thirty years of age and began His public ministry. For the disciples of Jesus,  baptism serves as a public statement that each new believer also begins public ministry, using the spiritual gift(s) to the glory of God for the common good of the body of Christ.

Baptism Means Public Proclamation of The Gospel. At the baptism of Jesus, He began His public ministry, centered upon the proclamation of the Gospel.  For the disciples of Jesus, they begin a public ministry of proclaiming the Gospel of Jesus Christ to the world.

Baptism Means Public Identification with the Family of God. At the  baptism of Jesus, He publicly identified Himself with His brethren, and was not ashamed to call them brothers. For the disciples of Jesus, we publicly identify ourselves with the family of God, because we are the children of God.

Baptism Means the Fulfillment of All Righteousness. At the baptism of Jesus, He with John fulfilled all righteousness.  As the Levites said in the days of Nehemiah, Yahweh Elohim fulfills His promise, for righteous You are. Therefore, the phrase “fulfill all righteousness” includes fulfilling prophecies, as described above. It also describes the righteousness of John the Baptist and Jesus. For the disciples of Jesus, they also proclaim that through Jesus all righteousness has been fulfilled in them, and particularly obedience to His command to be baptized in the name of the Father, Son, and Holy Spirit (all of Whom participated in the baptism of Jesus and have a relationship with each disciple).

Baptism Means Identification with The Righteous One. At the baptism of Jesus, He was publicly identified as the Righteous One Who justified the many by taking away their sins. For the disciples of Jesus, baptism identifies them as the followers of the Righteous One who has taken away their sin.

Baptism Means Identification with the Righteousness of God. At the baptism of Jesus, He was publicly identified as the Righteous One, who became sin for us, so that we might become the righteousness of God in Him. The righteous will shine forth as the sun in the kingdom of their Father.

Baptism Means Identification with The Way of Righteousness. At the baptism of Jesus, John the Baptist came in the way of righteousness; but many of the religious leaders did not believe John the Baptist; but some tax collectors and prostitutes did believe Jesus. Jesus, the Righteous One, was baptized by John the Baptist who came in the way of righteousness. For the disciples of Jesus, baptism means we have become righteous by faith in Christ and follow the way of righteousness.

Baptism Means Identification with The Thinking of the Righteous.  At the baptism of Jesus, John the Baptist had come to turn the hearts of the fathers back to the children, and disobedient ones to the thinking of the righteous, so as to make ready the people prepared for the Lord Jesus. At the baptism of Jesus, He had this same thinking, so that He humbled Himself by becoming obedient to the point of death, even death on a cross. For the disciples of Jesus, baptism is proclaiming publicly that they are the children who were once disobedient to God, but now have turned to the thinking of the righteous and have that same thinking of the Righteous One, to live in humility and sacrifice.

Baptism Means Identification with The Law and Righteousness. At the baptism of Jesus, Jesus came as the One who would condemn sin in the flesh, so that the requirement of the Law might be fulfilled in us who walk according to the Holy Spirit, for Christ is the end of the law for righteousness to everyone who believes. For the disciples of Jesus, baptism means that we publicly identify with Christ, and so Christ is the end of the law for righteousness for all who believe in Christ and walk in the Holy Spirit.

Baptism Never Removes Sins. Although Jesus commanded baptism for all His disciples, baptism is never essential for salvation (see Baptism Never Saves Anyone [8]). Jesus never sinned, and His baptism never removed sin for anyone else.

Baptism Only Applies to Disciples. Only the disciples of Jesus have saving faith in Jesus. Therefore, infants and people who do not have saving faith are not candidates for baptism. In the Bible, baptism only applies to people who have been converted to salvation in Christ by grace through faith. It does not confer any special grace because all believers at the moment of salvation received every blessing in Christ in the heavenly places and on earth. Baptizing infants and unbelievers waters down the meaning and significance of baptism because only the disciples of Jesus with saving faith may be candidates for baptism.

Reference [+]

Free Ebook │ Angers of God │ Scripture Words Defined | Christ Assembly

Posted By sundouloi On In Anger,Angers of God,Ebook,Free Ebook,Studies,Theology,Wrath of God | Comments Disabled

Free E-Book [9]

The Angers of God [9]

Click Here to Download [9]

Learn more about the Angers of God in the Bible. The Scriptures provide insight into the different angers of God and what causes them. God loves us, but He also has great angers against people who reject Him. In the future, the world will experience the angers of God. This survey of the Angers of God provides an overview of the Angers of God and what causes His angers. 

Is the Wrath of God Eternal ? │ Christ Assembly

Posted By sundouloi On In Bible Studies,Eternal,Studies,Theology,Wrath,Wrath of God | Comments Disabled
Christ Assembly

Is the Wrath of God Eternal?

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

Introduction

He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.

John 3:36

As Jesus explained eternal life, He divided people into two categories in John 3:36. 

Category One. He who believes in the Son has eternal life.

Category Two. He who does not obey the Son will not see life, but the wrath of God abides upon him.

Some people noticed that the term “abides” (“μένει”–present active indicative) occurs in the present tense. Therefore, in their minds, the wrath of God (“ἡ ὀργὴ τοῦ θεοῦ”) is not eternal, but only temporary on earth. Before we accept that conclusion, we should first examine the rest of the verse and then examine other passages that reference the wrath of God to see if the wrath of God lasts into eternity.

The present tense in New Testament Greek can convey a variety of meanings. In John 3:36, the verb “has” (“ἔχει”–present active indicative) indicates that the person believing in the Son now has eternal life (“ζωὴν αἰώνιον”–see The Concept of Ages in the New Testament [10]). Yet, no one seriously contends that eternal life now does not continue into the eternal future. While Jesus chose the present tense to describe eternal life as the believer’s present possession, Jesus did not mean that eternal life does not continue in the future. In fact, because Jesus contrasted eternal life with the wrath of God, we cannot rule out the possibility that Jesus was also inferring that the wrath of God continues into the eternal future. Now we can dig more deeply into the Scriptures to learn more about the duration of the wrath of God. Does it continue into eternity?

Storing Up Wrath

But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, who WILL RENDER TO EACH PERSON ACCORDING TO HIS DEEDS: to those who by perseverance in doing good seek for glory and honor and immortality, eternal life;  but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.

Romans 2:5-8

God described unrepentant sinners as you who are storing up (“θησαυρίζεις”–present active indicative) wrath (“ὀργὴν”) for themselves in the day of wrath (“ἐν ἡμέρᾳ ὀργῆς”) and revelation of the righteous judgment of God (Romans 2:5). Some people argue that this future day of wrath describes the time when God will pour out His wrath upon the inhabitants of the earth during the Tribulation (seven years of God’s judgments poured out upon the inhabitants of earth at that future time). God, however, indicated that people alive during Paul’s day will face the “righteous judgment of God” (“δικαιοκρισίας τοῦ θεοῦ”) in the future; at that future time, God’s righteous judgment will be revealed to them. Those unbelievers, during their lives on earth, are storing up wrath to be revealed in the future day of wrath, at the time when God will judge the unrighteous. So God was not alluding to the future judgments during the Tribulation, but the judgment of God upon unbelievers at the Great White Throne judgment following the Millennial Reign of Christ and the Final Rebellion (see Afterlife [3]). God then explained that God will give the reward of eternal life to those who by perseverance in doing good seek for glory and honor and immortality. But to those people who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath (“ὀργὴ”) and indignation (“θυμός”) (Romans 2:8).  Therefore, because wrath and indignation await the unrighteous at the time of future judgment at the Great White Throne judgment, we know that God’s wrath will be revealed in His righteous judgment and condemnation of the wicked in the Lake of Fire. So, this passage shows that the wrath of God continues after earthly existence and continues into the Lake of Fire. The amount of suffering in the Lake of Fire coincides with the amount of evil done on earth by that person.

Saved from Wrath

Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him

Romans 5:9

God revealed that having been justified by the blood of Jesus, we will be saved (“σωθησόμεθα”–future passive indicative) from the wrath (“ὀργῆς”) of God through Jesus (Romans 5:9). Therefore, because the saints will be saved from the future wrath of God, we know that the wrath of God not only abides upon the disobedient today, but they also face a future time of wrath.

Vessels of Wrath

What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction?

Romans 9:22

God described a potter who made two kinds of vessels from one lump of clay. He made one vessel for honorable use and the other vessel for common use. Likewise, although God is willing to demonstrate His wrath (“ὀργὴν”) and to make known His power, He endured with great patience vessels of wrath (“σκεύη ὀργῆς”) crafted (“κατηρτισμένα”) for destruction (“ἀπώλειαν”) (Romans 9:22). Please take notice that the vessels of wrath were created by God for destruction, speaking of the eternal punishment in the Lake of Fire.

Children of Wrath 

Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.

Ephesians 2:3

God indicated that unbelievers are by nature (“φύσει”) children of wrath (“τέκνα ὀργῆς”) (Ephesians 2:3). Therefore, not only does the wrath of God abide upon unbelievers (John 3:36), but the unbelievers are by their very nature children of wrath. In contrast, believers are no longer children of wrath by nature, but have become the workmanship of God, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Ephesians 2:10). Because Paul described the nature of unbelievers as children of wrath, we see that he was not describing wrath abiding upon them because of their works, but because of their nature, similar to being vessels of wrath. Do not misunderstand, the wrath of God also abides upon unbelievers because of their works.

Coming Wrath of God

For it is because of these things that the wrath of God will come upon the sons of disobedience,

Colossians 3:6

In contrast to the wrath of God presently abiding upon unbelievers (John 3:36), Paul wrote that the wrath of God (“ἡ ὀργὴ τοῦ θεοῦ”) is to come (“ἔρχεται”–present active infinitive) upon the sons of disobedience in the future for their evil behavior today. Therefore, we know that unbelievers live today with the wrath of God abiding upon them (John 3:36), and also face the wrath of God in the future for their evil deeds today (Colossians 3:6).

Placed for Wrath

For God has not placed us for wrath, but for obtaining salvation through our Lord Jesus Christ,

1 Thessalonians 5:9

God contrasted the eternal future of the saints with the eternal future of people placed (“ἔθετο”) for wrath (“ὀργὴν”) (1 Thessalonians 5:9). The term placed (“ἔθετο”) has a fairly consistent usage in the New Testament to describe the act of placing, seizing, or setting something: God placed the times and the epochs by His own authority (Acts 1:7); Paul placed in his heart to go to Jerusalem (Acts 19:21); God placed people as overseers (Acts 20:28); God placed the members in the Body of Christ just as He willed (1 Corinthians 12:18); God placed the spiritual gifts in the church (1 Corinthians 12:28). Therefore, God has not placed believers for wrath, but implied that unbelievers will be placed for wrath in the future, in the same way believers will be placed for eternal life. That place for wrath will be the Lake of Fire.

Future Repayment of Wrath

Never take your own revenge, beloved, but give a place for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL REPAY,” says the Lord.

Romans 12:19

God commanded believers never to take their own revenge (“ἐκδικοῦντες”). Instead, they must give a place for the wrath (“ὀργῇ”) of God. God promised that He would take vengeance (“ἐκδίκησις”), and “I will repay (“ἀνταποδώσω”)” those who do evil to the saints (Romans 12:19). This verse follows the theme of the future wrath of God, which compels God to repay those who do evil. Notice the wrath here is future and connected to repayment to the evil.

Eternal Punishment

And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.

Revelation 20:10

In the future, after the Final Rebellion on earth, the devil will be thrown into the Lake of Fire and brimstone (Revelation 20:10). He will join the beast and the false prophet, who were thrown into the Lake of Fire more than a thousand years previously. Together they will be tormented (“βασανισθήσονται”–future passive participle) day and night forever and ever. The torment they suffer in the Lake of Fire coincides with the fury of fire described in Hebrews 10:27.

Terrifying Expectation of Judgment

For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and THE FURY OF A FIRE WHICH WILL CONSUME THE ADVERSARIES.

Hebrews 10:26-27

God also described a “terrifying expectation” (“φοβερὰ ἐκδοχὴ”) of judgment (“κρίσεως”) and the fury (“ζῆλος”) of a fire which will consume the adversaries (Hebrews 10:27). This judgment occurs in the future, because it is an expectation, realized with severe punishment for people who trampled under foot the Son of God, and have regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace (Hebrews 10:29). The future judgment brings fear in the present.

Punishment and Eternal Fire

just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.

Jude 1:7

Jude described Sodom and Gomorrah as cities that sinned in the past, but are now “set before” (“πρόκεινται”–present middle indicative) believers as present examples of undergoing (“ὑπέχουσαι”)  the punishment (“δίκην”) of eternal fire. Note the timing here. Sodom and Gomorrah already experience eternal fire as punishment for their deeds. God tied punishment to eternal fire, and indicated that Sodom and Gomorrah suffer that eternal punishment right now, long before the Great White Throne judgment in the future (see Afterlife [3]). Therefore, we may conclude that the inhabitants of Sodom and Gomorrah started to experience punishment in the eternal fire thousands of years ago, it continues in the present, and will continue into the future.

Rescued from Wrath

and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.

1 Thessalonians 1:10

Jesus rescues (“ῥυόμενον”–present middle participle) believers now from the wrath to come (“ἐρχομένης”–present middle participle), as believers wait for the Son of God to come back to earth (1 Thessalonians 1:10). Just as God rescued (“ἐρρύσατο”–aorist middle indicative) us from the domain of darkness at the time of personal rebirth, so also in the future believers will be rescued from the wrath to come. So, the wrath of God will come upon unbelievers in the future, but believers will be rescued from that time of wrath.

Conclusion

The wrath of God abides upon unbelievers today. The Scriptures also indicate the wrath of God will come in the future and continue for eternity. Beings in the Lake of Fire experience the wrath of God, because they never believed in Jesus for salvation. At the Great White Throne judgment, all unbelievers, and only unbelievers, will appear to be judged according to their works. Then Jesus will do judgment upon them and sentence them to suffer commensurate with their wickedness. Some will receive many stripes, and other just a few. Believers, however, have passed out death into life at the moment of salvation. Not only are believers no longer children of wrath by nature, but they have become partakers of God’s nature. God rescued believers out of the domain of darkness and will rescue them in the future from the wrath to come. The saints will live forever with no fear of the wrath of God, because Jesus took all the wrath of God the saints deserved upon Himself at the cross and satisfied the wrath of God once and for all for each believer.

HALLELUJAH !

Psalm 82 │ Seven Reasons Some Elohim Are Humans │ Christ Assembly

Posted By sundouloi On In Bible Studies,Divine Council,Elohim,Latest Additions,Studies,Theology | Comments Disabled
Concept of Time

Psalm 82: Seven Reasons Some Elohim Are Humans 

“I Said, ‘You Are gods'”

Expository Bible Studies Christ Assembly.org

Have you ever wondered about the elohim of Psalm 82? Some Elohim Are Humans [11]. Open your Bible and join the study about the elohim of Psalm 82. Despite much pop theology today, a careful study of the text provides greater insight.

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [12]

Introduction

This article presents a compact version of the longer article on Psalm 82 (click this link) [13]. In Psalm 82, Asaph wrote that God takes His stand in His own congregation, confronts the “elohim” and demands justice from the “elohim.” Who are those elohim? Are they Gods (like Yahweh)? Are they gods (like angels)? Are they humans, serving God as judges on earth? In this summary article, we will focus upon seven reasons that some elohim are human judges. I am not arguing that God does not have a heavenly council, but I am providing some reasons that only humans compose the congregation of El described in Psalm 82.  Please keep in mind that God said that the very words of the original autographs were breathed out by God, and so the very words matter (2 Timothy 3:16-17; Jeremiah 26:2; John 14:26; Galatians 3:15-16). At the outset, please understand the spiritual nature of exegesis. God used direct revelation from Himself to His prophets to convey spiritual truths. Evil spiritual forces oppose God’s revelation and attack the inspiration of Scripture.  They also adopt pagan theology under the guise of cognate studies of pagan religions and texts. We will learn more about Some Elohim Are Humans .

Reason One: The Term “Congregation” Means Humans

In Psalm 82:1 Asaph described God as taking His stand in the congregation of El (“בַּעֲדַת־אֵ֑ל).” The term “congregation” (“עֲדַת“) only described humans in the Old Testament, and is never used of non-humans, except once for bees. See the Chart of the Usage of בַּעֲדַת־אֵ֑ל in the Old Testament. [13]

In Psalm 82:1, the phrase “his own congregation” literally means “in the congregation of El” (“בַּעֲדַת־אֵ֑ל“). This exact phrase only occurs in Psalm 82. The feminine noun “congregation” stands in relationship with the masculine noun absolute “El.” So, “Elohim” (God) takes His stand in the congregation of El. “Elohim” has a plural ending, and “El” appears singular. From the first verse of Genesis, the term “Elohim” can be translated as “God,” as God created the heavens and the earth. Although the word “Elohim” has a plural ending, it is translated in Psalm 82:1 (New American Standard Bible) as a singular “God” and then, later in the same verse, “elohim” is translated as “rulers.”  Based upon my review of the Hebrew text of the Old Testament using a computer program, and reviewing several Hebrew Lexicons, I did not see any use of the Hebrew term for “congregation” to refer to any humans except the humans of Israel, with a few exceptions. In Psalm 68:30, “beasts in the reeds,”  God used a figure of speech to refer to humans, perhaps not just the people of Israel.  In Judges 14:8, God referred to a swarm of bees in a lion’s carcass. In Psalm 1:5, God referred to the assembly of the righteous, which may include humans not from the congregation of Israel nor alive when Psalm 1:5 was written. In Psalm 22:16, the band of evil doers refers to humans who may not be uniformly from the congregation of Israel or alive at the time Psalm 22 was written. In Job 15:34, the congregation of the Godless refers to humans who may not be alive at the time of writing and not of the congregation of Israel. Several Hebrew lexicons displayed their theological bias by suggesting that Psalm 82:1 concerned a congregation of angels; even then, Psalm 82 was their only reference to the term “congregation”  meaning angels. Therefore, with the exceptions described above, about 130 uses of the term “congregation” refer to the human congregation of Israel; the term “congregation” is never used of non-humans, except once for bees. See Appendix One below, Chart of the Usage of בַּעֲדַת־אֵ֑ל in the Old Testament. Some people appeal to Psalm 89:5-7 to support their claim that the congregation of El includes non-humans. Yet, a review of the text of Psalm 89 reveals that Psalm 89 used different words and different ideas from those found in Psalm 82. The term congregation indicates Some Elohim Are Humans .

Some people argue that God has a council located in the clouds (Psalm 89:5-7), and, in their minds, that means that the “congregation” at issue in Psalm 82 must also be in the clouds, for they claim that God only has one such council. Before we accept such a claim, we must examine the text in Psalm 89. In Psalm 89:5, Ethan the Ezrahite used the phrase “in the assembly of the holy ones” (“בִּקְהַ֥ל קְדֹשִֽׁים“), found only there in the Old Testament. The words of Psalm 89:5 are not the same as the “council of El” in Psalm 82:1. Additionally, in Psalm 89:6, the Psalmist questions who in the sky (“בַ֭שַּׁחַק“) is comparable to Yahweh? The text does not state plainly that the “assembly of the holy ones” is in the clouds. Further, in Psalm 89:6-7, the Psalmist also questions who among the sons of elim (“בִּבְנֵ֥י אֵלִים“) is like Yahweh, a God (“אֵ֣ל”) greatly feared in the council of holy ones (“בְּסֹוד־קְדֹשִׁ֣ים“). Assuming for the sake of argument that the assembly of the holy ones is in the clouds, and that the sons of God are in the assembly of the holy ones (“בִּקְהַ֥ל קְדֹשִֽׁים“) and in the council of holy ones (“בְּסֹוד־קְדֹשִׁ֣ים“), such declarations seem inconsistent with the fall of some of the sons of God in previous Old Testament passages. Equating “holy ones” (“קְדֹשִֽׁים“) with the “sons of God” (“בִּנֵ֥י אֵלִים“) would also require clear textual support. Psalm 89:7 indicates that Yahweh is greatly feared in the council of holy ones (“בְּסֹוד־קְדֹשִׁ֣ים“), and feared above all those who surround Him (“וְ֝נֹורָ֗א עַל־כָּל־סְבִיבָֽיו“). Questions arise about whether the council of the holy ones and the assembly of the holy ones are part of the group who surround Yahweh. Arguments about poetic structures and parallelism may be helpful at times, but they must be elaborated with convincing textual support.

Finally, Psalm 82 does not use the phrase “sons of God” or the phrase “assembly of holy ones.” The term “holy ones” (“קְדֹשִֽׁים“) occurs many times  in the Old Testament, but only in Leviticus 11:44, 45; 19:2, 20:7, 26; 21:6; and Numbers 15:40, 16:3 does the term clearly apply to humans, and then it refers to the people of Israel.  In many instances, the term “holy ones” occurs as most holy (“קֹ֥דֶשׁ קָֽדָשִׁ֖ים“) related to sacrifices and consecration.  In Proverbs 9:10, the knowledge of the “Holy One” (“קְדֹשִׁ֣ים“) is understanding; see also the similar use in Proverbs 30:3.  In Ezekiel 36:38 the term holy ones (“קְדֹשִׁ֣ים“) was applied to flocks for sacrifice, and then applied to flocks of men in the cities under the judgment of God.  In Joshua 24:19 God is described as a holy God (“כִּֽי־אֱלֹהִ֥ים קְדֹשִׁ֖ים ה֑וּא“).  In Zechariah 14:5, all holy ones (“כָּל־קְדֹשִׁ֖ים“) will return with Yahweh to the Mount of Olives, but Zechariah did not link those holy ones with a divine council. The Old Testament does not use the term “holy ones” to refer to non-human members of any council, unless it is only in Psalm 89.  Instead, we know that believers will return to the clouds of earth with Jesus (1 Thessalonians 4:13-18) and the armies of heaven (including angels) will accompany Jesus when He returns to earth (Revelation 19:14). It seems hard to imagine that a group of sinful non-humans, condemned in Psalm 82, would return to earth with Christ. If the Nephilim in Genesis 6 were angels, then consider Jude 1:6 and the “angels” (“ἀγγέλους”)  described there who did not keep their proper abode are now being kept in eternal bonds under darkness for the judgment of the great day. Likewise, 2 Peter 2:4 indicates that God cast angels who sinned into Tartarus and committed them to pits of darkness, reserved for judgment (“ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους”) (see 12.6, The Afterlife [14]).  Tartarus and the eternal bonds pose serious issues for any view of Psalm 82 describing evil beings who had previously sinned in Genesis 6 as ruling the world and judging the world .

Therefore, we also know that the term “holy ones” cannot exclude humans. In fact, apart from Psalm 89 (and perhaps Zechariah 14), the term “holy ones” frequently applied to humans, and never to angels or other non-humans. Therefore, any interpretation of “holy ones” in Psalm 89 should be prepared to account for the lack of supporting passages using the phrase “holy ones” to describe a council of non-humans. Psalm 89 is not parallel in the text to Psalm 82, and really to no other passage in the Old Testament if it describes a council of non-humans.  Any claim that Psalm 89 helps us understand Psalm 82 must present compelling evidence in the text to dispute the textual evidence described above. We can look further into the fact that Some Elohim Are Humans .

Reason Two: “I Said, You are gods” 

God called the human judges of Israel “elohim” in Exodus 22:9 and so the identification of human judges as “elohim” there fits perfectly with Psalm 82:6.  In Exodus 22:9 the plural verb used with term “elohim” identifies those “elohim” as the human judges from the congregation of the sons of Israel who rendered the decision. The background of Exodus 18-22 helps us to understand Psalm 82:6.

In Psalm 82:6, God spoke (through Asaph) in the first Person: “I said, ‘You are gods.'” The exact phrase “I said” (“אֲֽנִי־אָ֭מַרְתִּי“) only occurs five times in the Old Testament.  In 1 Chronicles 21:17, David looked back and said that all the blame for the census should fall upon him alone. In Psalm 41:4-5, David, in the midst of false friends and wicked attacks, looked back and said he trusted in the grace and healing of the eternal God. In Psalm 116:11, the Psalmist looked back and said in his alarm that all men are liars. In Isaiah 38:10, Hezekiah looked back and said that in the middle of life he would enter Sheol and be deprived of the rest of his years. All the uses of the term (“אֲֽנִי־אָ֭מַרְתִּי“) described actual events that happened on earth and were spoken about humans in the congregation of Israel. Therefore, in Psalm 82:6, the question becomes: when was a previous time that God called the beings in the congregation of El (“בַּעֲדַת־אֵ֑ל“) “gods”?  The events described in the five uses of “I said” were all significant events. Notice that the “I said” statement always emphasized an important historical event in the life of the congregation of Israel. Therefore, we may look for a previous time when God called some beings in the congregation of El (“בַּעֲדַת־אֵ֑ל“) “elohim.” We should be careful to evaluate the claim that Some Elohim Are Humans.

The use of the plural verb with the term “elohim” in Exodus 22:9 shows that God called human judges “elohim” when He appointed them as judges over the congregation of the sons of Israel. Therefore, God called the human judges of Exodus 22:9 “elohim” from the days of Moses. The background to Exodus 22:9 fully supports the conclusion that God called human judges “elohim.” In Exodus 18:16-17, Moses indicated that people of the congregation came to him to inquire of God (“אֱלֹהִֽים) regarding a dispute.  Moses then made known to them the statutes of God (“אֶת־חֻקֵּ֥י הָאֱלֹהִ֖ים“) and His laws (“וְאֶת־תֹּורֹתָֽיו“).  Please take notice of the ministerial function of Moses there in applying the statutes and laws of God. Moses decided disputes based upon the revelation from God in the form of statutes and laws [15]. In Exodus 18:19 Jethro told Moses that God (“אֱלֹהִֽים) would be with Moses and “you be the peoples’ representative before God (“הֱיֵ֧ה אַתָּ֣ה לָעָ֗ם מ֚וּל הָֽאֱלֹהִ֔ים“) and you bring the disputes to God” (“וְהֵבֵאתָ֥ אַתָּ֛ה אֶת־הַדְּבָרִ֖ים אֶל־הָאֱלֹהִֽים“). Because God was with Moses, he functioned as the designated member of the congregation of Israel in presenting disputes for God to resolve. Exodus 18:20 provides crucial information: then Moses would teach the congregation of Israel the statutes and the laws (“אֶת־הַחֻקִּ֖ים וְאֶת־הַתֹּורֹ֑ת“) and “make known to them the way in which they are to walk and the work they are to do.” Notice that Moses played a crucial, dual role in  the congregation of Israel regarding the statutes and the laws. As judge and representative of the congregation of Israel, Moses interacted with God and then taught the people of God the statutes and laws revealed by God. The revealed statutes and laws formed the basis for judgment. Moses implemented Jethro’s advice to select out of all the people (“מִכָּל־הָ֠עָם“) individuals meeting the following requirements: able men who: (a) fear God (“אַנְשֵׁי־חַ֜יִל יִרְאֵ֧י אֱלֹהִ֛ים“); and (b) are men of truth (“אַנְשֵׁ֥י אֱמֶ֖ת“); and (c) hate unjust gain (“שֹׂ֣נְאֵי בָ֑צַע“). Notice that these judges were selected from the congregation of the sons of Israel.  In Exodus 20-21 Moses received revelation from God directly related to the work of the judges.  In Exodus 20:22 Yahweh gave Moses specific directions to deliver the message from Yahweh to the sons of Israel (“אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל“). In Exodus 21:1 Yahweh provided specific judgments (“הַמִּשְׁפָּטִ֔ים“) for Moses to set before the sons of Israel. In Exodus 22:8 we read that if a thief is not caught, then the owner of the house shall appear before the judges (“אֶל־הָֽאֱלֹהִ֑ים“) to determine guilt or innocence. In Exodus 22:9, both parties must come before the judges (“אֶל־הָֽאֱלֹהִ֑ים“); he whom the judges condemn (“יַרְשִׁיעֻן֙ אֱלֹהִ֔ים“) shall pay double to his neighbor. In this case the “elohim” render judgment (Hiphil third person plural). The plural verb associated with the “elohim” stands in contrast to the singular verbs used to describe the actions of God in Exodus 18:1, 23; 20:1, 19; 22:31.  Therefore, the plural verb in connection with “elohim” means they were human judges, because every reference to God as judge occurred with a singular verb. Therefore, any claim that “elohim” never refers to humans must explain satisfactorily why the plain meaning of the Hebrew text In Exodus 22:9 should be ignored.

Reason Three: Sons of Most High

In Psalm 82:6, God called the “elohim” sons of Most High (“בְנֵ֖י עֶלְיֹ֣ון), not sons of elim (“בְנֵ֥י אֵלִים“). In Luke 6:35 the phrase “sons of Most High” refers to human believers. Therefore, the only other use of the phrase “sons of Most High” refers to humans, indicating that same term in Psalm 82:6 refers to humans also. God never equated the sons of Most High (“בְנֵ֖י עֶלְיֹ֣ון) with the sons of the God (“בְנֵי־הָֽאֱלֹהִים֙“).

The phrase “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“) does not appear in the Psalms (I made decisions about translating בְנֵי־הָֽאֱלֹהִים֙ as “sons of God”, “sons of the God” and “sons of the gods” based in part upon popular usage today.) Yet, similar phrases appear in some Psalms: Psalm 29:1 sons of elim (“בְּנֵ֣י אֵלִ֑ים“); Psalm 89:6  sons of elim (“בְּנֵ֣י אֵלִ֑ים“). In Daniel 3:25 the Aramaic text described a being in the fire “like a son of gods” (“לְבַר־אֱלָהִֽין“), apparently referring to a non-human. A textual variant in Deuteronomy 32:8 has “sons of God” in place of “sons of Israel.” In Hosea 1:10 the people of Israel will be called sons of the living God (“בְּנֵ֥י אֵֽל־חָֽי“), indicating that some humans are called sons of the living God. In Deuteronomy 14:1 the children of Israel are called “the sons to Yahweh your God (“בָּנִ֣ים לַֽיהוָ֖ה אֱלֹהֵיכֶ֑ם“). Some proponents of the non-human view of the council of El equate the “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙”) with the “sons of Most High” (“בְנֵ֖י עֶלְיֹ֣ון“) in Psalm 82:6. We can learn more about Some Elohim Are Humans .

In the Old Testament the phrase “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“) only occurs four times. Each occurrence focused upon the actions of some group of “sons of the God,” but we do not know the full size of that group, all the actions of that group, or that group’s relationship to other groups. The phrase “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“) only occurs in Genesis 6:2,4 and Job 1:6, 2:1. In Genesis 6:2 the “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“) saw that the daughters of men (“אֶת־בְּנֹ֣ות הָֽאָדָ֔ם“) were beautiful. In Genesis 6:4 the Nephilim were on the earth in those days and the sons of the God (“בְנֵי־הָֽאֱלֹהִים֙“) bore children with the daughters of the men (“אֶת־בְּנֹ֣ות הָֽאָדָ֔ם“). In Job 1:6 the sons of the God (“בְנֵי־הָֽאֱלֹהִים֙“) presented themselves before Yahweh, and satan came with them (“וַיָּבֹ֥וא גַֽם־הַשָּׂטָ֖ן בְּתֹוכָֽם“). In Job 2:1 the sons of the God (“בְנֵי־הָֽאֱלֹהִים֙“) came to present themselves before Yahweh and, again, satan came also among them to present himself before Yahweh (“וַיָּבֹ֤וא גַֽם־הַשָּׂטָן֙ בְּתֹכָ֔ם לְהִתְיַצֵּ֖ב עַל־יְהוָֽה“). In all those instances in Job, the identity of the “sons of the God” remains indeterminate, because the text does not describe if all the “sons of the God” came to earth, or only some of them. Further, when the “sons of God” came to appear before Yahweh, the purpose for their appearance remains unclear and, again, we do not know if the term “sons of the God” was all inclusive here.   

Much speculation abounds where the actual evidence seems very limited. Further, just because satan appeared with the group of the “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“), some people have inferred “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“) are guilty of sin by association, but that actually amounts to speculation, because satan also appears in heaven with hosts of beings, not all evil. Regarding spirits going to the earth, the seven Spirits of God are sent out into all the earth (Revelation 5:6).  The Hebrew text itself never links “sons of Most High” (“בְנֵ֖י עֶלְיֹ֣ון“) with the “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“). Any attempt  to equate the “sons of Most High” (“בְנֵ֖י עֶלְיֹ֣ון“) with the “sons of the God” (“בְנֵי־הָֽאֱלֹהִים֙“) would require compelling textual support, because of the very few instances those terms are used in the Old Testament. People tend to speculate when the text evidence does not support their views. In the case of the identity of the “sons of Most High” (“בְנֵ֖י עֶלְיֹ֣ון“) described in Psalm 82:6, we have more evidence to understand their identity in the New Testament.

In Luke 6:35, we read that humans following the commands of Christ will be sons of Most High (“υἱοὶ ὑψίστου”).  We may consider whether Some Elohim Are Humans. So, because of the unity of Scriptures with one God writing the entire Bible, humans can be included in the class of sons of Most High. Some people might want to argue dispensational, hermeneutical, or economic reasons for distinguishing Luke 6:35, but it clearly opens the door to Psalm 82:6 referring to humans. Any argument about “sons of God” must account for both: (1) the difference between “sons of God” and the “sons of Most High”; and (2) the use of the term “sons of Most High” (“υἱοὶ ὑψίστου”) in Luke 6:35 referring to humans.

In Psalm 82:6, the term “Sons of Most High” (“בְנֵ֖י עֶלְיֹ֣ון”) seems significant because God never applied the terms “sons of Most High” to any non-humans, unless it is only in Psalm 82:6. In some other contexts the “Most High” stands as the Redeemer of Israel (Psalm 78:35). Asaph described the “Most High” as the LORD over all the earth (Psalm 83:18). In Psalm 83, Asaph ascribed to the “Most High” absolute sovereignty over the human nations, human princes and human nobles who oppose God. Therefore, Asaph clearly used the same term “Most High” to emphasize God’s power and sovereignty over high-ranking humans in Psalm 83. Some Elohim Are Humans. So, any argument that the phrase “sons of Most High” cannot refer to humans must deal with the use of the term in other Psalms.

Some people argue that the phrase “sons of Most High” (“בְנֵ֖י עֶלְיֹ֣ון”) refers to non-human “elohim.” They argue that Psalm 82:7 serves as a strong adversative because the non-human “elohim” die. Normally, non-humans like angels and demons do not appear to undergo physical death, because they are by nature non-corporeal beings. So, if God imposes death upon members of the “divine council” composed of non-humans, that would be a very great judgment. That argument runs counter to the Most High acting against humans who die a physical death in Psalm 83. Asaph used the term “Most High” (“עֶ֝לְיֹ֗ון”) to refer to God standing over the highest humans on earth. Asaph in Psalm 83 did not use the term “Most High” to refer to God as the highest among non-humans or a council of non-humans. Therefore, the term “Most High” cannot be limited in meaning to the superlative rank of God above other elohim in Psalm 82:6. Asaph dispelled such a notion in his use of the same term “Most High” in Psalm 83 to refer to God’s sovereignty over humans. 

Reason Four: Human Judges Appointed

In Deuteronomy 16:18-20, Yahweh outlined to Moses the procedure for establishing judges and officers in the towns which the “LORD your God” was giving to the people of Israel. Yahweh directed the people of Israel (humans) to appoint for themselves both judges and officers in their own towns, according to their tribes. Therefore, the presumption arises that the judges at issue in Psalm 82 are the human judges of Israel.

If someone wants to argue that some of the elohim in Psalm 82 cannot be human judges, then they must explain why Deuteronomy 16:19, describing human judges of Israel, does not apply in Psalm 82. The burden of proof rests upon proponents of the non-human view.  The judges must judge with righteous judgment. The text emphasized that humans would appoint humans to judge them. The judges and officers came from the human tribes of Israel. Furthermore, Yahweh ordered them to avoid distorting justice, showing partiality, and taking bribes. God noted that a “bribe blinds the eyes of the wise and perverts the words of the righteous.”  Some “elohim” in Psalm 82 render judgments with partiality to the wicked. The evil judges oppress the weak and fatherless.  Some people also claim that (a) some “elohim” in Psalm 82 rule the nations, therefore (b) because the human judges of Israel never ruled or judged the nations, then (c) those “elohim” cannot be human judges of Israel. 

Before anyone accepts the claim that the human judges of Israel cannot be some of the “elohim” at issue in Psalm 82 because the human judges of Israel never ruled the nations, please notice that the appeal in Psalm 82:8 is for God (“Elohim”) to judge, not a “divine council” to judge, and not even human judges to judge. Some people may interpret Psalm 82 to mean that some “elohim” rule the nations, but Asaph did not explicitly say that some “elohim” rule the world. In Psalm 82:5 Asaph did write that the foundations of the world “are shaken.” The exact phrase “all the foundations of the earth” (“כָּל־מֹ֥וסְדֵי אָֽרֶץ“) occurs only in Psalm 82:5. Several other passages described the foundations of the earth (“מֹ֥וסְדֵי אָֽרֶץ“): Proverbs 8:29, Isaiah 24:18, and Jeremiah 31:37. Other passages describe God’s anger over the sin of Israel. In Deuteronomy 32:22, Yahweh described His anger over the idolatry of Israel as setting on fire the foundations of the mountains (“וַתְּלַהֵ֖ט מֹוסְדֵ֥י הָרִֽים“). In 2 Samuel 22:8 David described the anger of Yahweh: “the earth shook and quaked, the foundations of heaven were trembling, and were shaken, because He was angry” (“וַתְגָּעַשׁ וַתִּרְעַשׁ֙ הָאָ֔רֶץ מֹוסְדֹ֥ות הַשָּׁמַ֖יִם יִרְגָּ֑זוּ וַיִּֽתְגָּעֲשׁ֖וּ כִּֽי־חָ֥רָה לֹֽו“) (see also Psalm 18:7). Those passages provide proof that the sin of the humans of Israel produced anger in Yahweh that shook the earth (see also Haggai 2:21 and Hebrews 12:27). Therefore, the shaking of the foundations of the earth has a direct link to the anger of Yahweh over the sin of the people of Israel, invalidating any claim that the shaking of the earth necessarily excludes humans from being some of the “elohim” at issue in Psalm 82.

Some people claim that some “elohim” in Psalm 82 rule the nations and so argue against Some Elohim Are Humans. Asaph never made that explicit statement in Psalm 82.  In fact, in Psalm 82:8, Asaph reiterated a very common eschatological theme in the Old Testament: Messiah will come and bring judgment upon the world (1 Samuel 2:10; Isaiah 2:4; 3:13; 16:5; Ezekiel 7:3, 8; Joel 3:12; Micah 3:10-12, 4:3). Even before the coming of Messiah, God will bring judgment upon His people (including the judges) for their wicked deeds and scatter them among the nations (Deuteronomy 30:1; Jeremiah 25:12; Daniel 9:1-6; Habakkuk 1:1-13). If the people of Israel called on God to bring justice to the oppressed of their country, would they be prohibited from calling upon God to judge the entire world, as He has promised when Jesus returns to earth to reign (Zechariah 14:1-21; Acts 17:31; Matthew 25:31-46)? The call for God to judge the world picks up a familiar eschatological theme of God’s future judgment of all the earth (e.g., Amos 9:9).  Likewise, David called upon Yahweh to arise and rage against his adversaries, for Yahweh has appointed judgment (Psalm 7:6; see also other Psalmists making a similar appeal for Yahweh to arise and take action, including judgment (Psalm 9:20; 10:12; Psalm 44:6)). Therefore, nothing in Psalm 82:8 requires the interpretation that the “elohim” (human “rulers”) at issue in Psalm 82:1 judge the nations. Instead, God judges the earth and possesses all the nations. The verse itself presents an appeal for God to take such action, and follows the form and substance of other such appeals in the Old Testament. In 2 Samuel 22, David praised God for delivering him from his enemies. From his distress, David called upon “my God” (“אֱלֹהַ֖י“) for deliverance. The earth shook and quaked, and the foundations of heaven were trembling and were shaken, because God was angry (2 Samuel 22:8; Psalm 18:7–earth and mountains shake; Isaiah 24:10; Ezekiel 26:15; 27:28; 38:20).  God shakes the heavens and earth in anger (Haggai 2:21; Hebrews 12:26).  So, nothing in Psalm 82 requires that the judges ruled the nations. In this context, supported by many other references in the Old Testament, God shakes the foundations of the world in anger. God’s righteous indignation burns through Psalm 82 against the unjust judges. One predominant theme of Old Testament eschatology displays the wrath of God against human unrighteousness, including the evil judges of His congregation. When Jesus comes, Jesus will rule the nations with a rod of iron (Psalm 2) and impose perfect judgment upon the nations of the earth. The eschatological theme of Messianic deliverance booms through Psalm 82. Nothing in Psalm 82 would require human judges to judge the nations; in fact, the plain words of the Psalm present Asaph’s appeal for God to judge the nations. Straw men never make good fuel for a lasting fire. Therefore, anyone claiming that the judges of Israel do not judge the “nations” must not overlook the theme of God judging the entire earth, beginning with Israel, and how that eschatology plays into Psalm 82:5-8. 

Reason Five: Like Adam

In Psalm 82:6 God condemned some “elohim” to die like Adam (“כְּאָדָ֣ם“), indicating those “elohim” were, in fact, human judges of the “congregation of El.”  Asaph described the fall of those “elohim” from their exalted positions in the “congregation of El” to death, just as the first man, Adam, died for his sin. The Hebrew text of Psalm 82:6 may be translated: “Nevertheless you will die like Adam and fall like one of the princes.” Psalm 892:6 supports the conclusion that Some Elohim Are Humans.

God sentenced some “elohim” in Psalm 82 to die like Adam because they sinned against God. Because of the term “like Adam” (“כְּאָדָ֣ם“) in Psalm 82, we could well translate the verse “Nevertheless you will die like Adam and fall like any one of the princes.” Some people find support in Psalm 82:8 for a “divine council” ruling over the world. According to some “divine council” interpretations of Psalm 82, the human judges of Israel were never appointed over all the “nations” and so the “elohim” at issue in Psalm 82 could not be the human judges of Israel. Psalm 82:6 supports the conclusion that Some Elohim Are Humans.

The term “the princes” (“הַשָּׂרִ֣ים“) used in Psalm 82:7 always described human princes in the Old Testament, except Daniel’s description of  “the prince of the kingdom of Persia stood opposite me,” referring to Michael, a chief prince (Daniel 10:13).  The death of the prince of the kingdom of Persia is not at issue. In fact, we only know of the death of “princes” from all the other occurrences of the term “princes” in the Old Testament. Therefore, the comparison in Psalm 82:8 is death like one of the human princes of Israel. The main point is that the “elohim” die like human princes die, and the only princes who die in the Old Testament are humans, not non-humans like those in Daniel 10:13.  Asaph appealed to humans like Adam, the first man, and the princes in their exalted positions, to describe the fall and death of the “elohim” in the congregation of El. The deaths of non-human princes are not found in the Old Testament, which describes in detail the fall and death of many human princes for their sins. God holds humans in the highest positions fully accountable for their acts.  

Some people also argue that based upon the “presupposed” immortality of the “elohim,” God imposes “mortality” upon the “immortal elohim” for their failures as judges. This argument rests upon presupposing the truth, which amounts to circular arguments, and not exegesis. While the “elohim” are indeed “sons of Most High,” the contrast involves the differences between God and the “elohim.” The identify of the “elohim” would not necessarily affect that contrast, because the “elohim” are not God. On a different level, the contrast also involves exalted “elohim” falling to their death, just like Adam. Therefore, they can be contrasted in multiple ways. If one argues that the immortal become mortal, and that is the contrast, then they would have to prove the “immortality” of the “elohim” at issue, and not merely presuppose it. God condemns many people to death for their actions, even exalted judges of His congregation. 

In Hosea 6:6-11 God speaks of His judgment going forth like light upon Ephraim and Judah. In that passage, Hosea used the same Hebrew term “like man” (“כְּאָדָ֣ם”) which Asaph used in Psalm 82:7. The New American Standard Bible translated that same Hebrew term in those passages differently. In Hosea 6:6, we see another “I” statement followed by the same Hebrew term “like man,” but the term is translated in New American Standard and English Standard Versions as “like Adam.”  In fact, the only other place where the exact same Hebrew term “like man” is used is in Job 31:33, and it also appears in translation there as “like Adam.” Similarities abound between Hosea 6 and Psalm 82. In Hosea 6, God spoke of coming judgment upon the evil workers of Gilead, Israel and Judah. God promised those evil humans that they will die like Adam (the same “contrast” of men dying like men). Therefore, such a translation perfectly fits the context of Psalm 82 and would be consistent with the same usage in Hosea 6. So, the objection that the contrast of men with men resolves because the adversative is between the exalted status of the judges, called “elohim” and “sons of Most High,” but even with that exalted position and high titles, they sinned and nevertheless suffer the same judgment of death that God imposed upon Adam and they fell like the princes.

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Reason Six: The Demon Prophets Trap

Anyone claiming that the Divine Council has strong ties to pagan religion must avoid the the demon prophets trap. In other words, if you claim that: (a) the Divine Council of pagan religions accurately describes theology; and (b) the Old Testament authors adopted that Divine Council theology into the Bible, then you have fallen into the the demon prophets trap.

The Divine Council and Pagan Theology.  Anyone claiming that the Divine Council has strong ties to pagan religion must avoid the the demon prophets trap. The term “demon prophets” means humans speaking under the influence of demons. In other words, if you claim that: (a) the Divine Council of pagan religions accurately describes theology; and (b) the Old Testament authors adopted that Divine Council theology into the Bible, then you have fallen into the the demon prophets trap. In essence,  if your study of pagan theology concerning ancient councils and epics leads you to conclude the Old Testament authors incorporated pagan theology revealed by demon prophets, then you are trapped between two choices: (a) the Old Testament does not accurately describe the theology it addressed; or (b) demon prophets provided the theological foundation for the Old Testament. Be careful that you do not deny verbal, plenary inspiration or embrace the theology of demon prophets. As a side note, Jesus provided divine commentary on Psalm 82 in John 10. In John 10, Jesus responded to a charge that a man (like Himself) cannot be God. Anyone who opines that Psalm 82 concerns Canaanite deities must satisfactorily explain why Jesus allegedly used sinful non-humans (Canaanite deities) to refute a charge that God cannot be a man. Jesus did not appeal to God reproaching non-humans to prove His deity and humanity. See John 10:22-39 [16].  The Psalmist did not write on earth to warn absent Canaanite gods, but human judges in the congregation of Israel facing immediate judgment by God Himself.   

As God’s chosen people prepared to enter the promised land inhabited by pagans, God warned them to destroy both the places of pagan worship and to avoid all pagan worship practices. God specifically warned His people not to be ensnared by learning pagan practices and participating in them. God described the pagans as people who commit every abominable act which Yahweh hates; they even burn their sons and daughters in the fire to their gods (Deuteronomy 12). Notwithstanding that warning, the people of Israel embraced those foreign gods and suffered the consequences. Some Elohim Are Humans. People today fall into the ancient abominations of the people of Israel. People today who study ancient near eastern religions and claim that the Old Testament authors incorporated theology from the ancient civilizations around them often fall into the demon prophets trap, perhaps unwittingly or perhaps intentionally.  Some people see similar words and similar theology in the Old Testament that correspond to the theology of pagan religions surrounding Israel. They then conclude that the Old Testament authors brought both those terms and that pagan theology into the Old Testament. Just as God commanded the people of Israel during the time of Moses to avoid embracing the religion and practices of the Canaanites, so also today we must avoid embracing the evils of Canaanite religion today. Do not let anyone mislead you into believing the ancient deceptions of the evil one. Search the Bible to examine the truth. Hold on to what is good.

Reason Seven: The Incarnation in John 10 

People frequently misunderstand John 10. Jesus responded to a precise charge the Jews made against Him: “you, being a man, make yourself out to be God.” In responding to that precise indictment, Jesus did far more than prove He was God and One with the Father. Jesus also proved He was God like the Father and God took flesh and became a real man with real flesh, blood and bones, while remaining fully God. In short, Jesus proved and explained the incarnation of God. Jesus also revealed Trinitarian theology because He did not claim that the Father took flesh and dwelt among men, but Jesus the Son of God, One with God, took flesh and dwelt among men. At the same time, Jesus was really God like His Father, and really man with real flesh, bones and blood (without sin) like the people in the crowd around Him. Therefore, Jesus appealed to Psalm 82, “I said ‘You are gods,'” to prove His incarnation, not just to assert His deity. On the one hand, Jesus showed from Psalm 82 that God called some men “elohim,” but Jesus used that phrase to prove He was God who called those men “elohim.” On the other hand, Jesus also explained that the Father sanctified Jesus and sent Him into the world to take flesh and dwell among men. As Jesus dwelt among men, He lived in the glory of God, and His disciples saw His glory, the unique Son of God, full of grace and truth. Therefore, we may have closer a look at John 10 and the angry crowd. John ten supports the conclusion that Some Elohim Are Humans [11].

In John 10:22-39 [17], we see Jesus walking in the temple in the portico of Solomon. There Jesus interacted with the Jews and they requested that Jesus openly declare whether He was the Messiah. Jesus said He had already told them, and they did not believe. Jesus then explained that those Jews did not believe Him because they were not His sheep and could not hear His voice. Jesus revealed  that He gave His sheep eternal life, and protected them with His hand. Then God the Father protected the sheep with His hand. 

In John 10:30, Jesus declared to the crowd: “I and My Father are One.” Hearing that response, the Jewish crowd took up rocks to stone Him.  Jesus had a marvelous way of dealing with life-threatening situations. Here, He asked a question to the crowd about to stone Him to death. The answer to that question framed a very clear exposition from Jesus Himself about the incarnation. Jesus also provided His own, divinely authoritative, interpretation of Psalm 82. Jesus told the crowd why they should drop their rocks to the ground and stop their attack upon His life. Yet, His words did not allay the fervor of the crowd to stone Him. Actually, He revealed truths to the angry crowd that only inflamed them further.  Now we can look closely at that conversation Jesus had while the rock-holding crowd, already angered over His words, listened intently. The answers the Jews gave to the question of Jesus provided the vehicle for Him to reveal how God can be man. That incarnational truth explained Jesus Christ as Messiah. 

In order to understand  what Jesus said in John 10, you must first understand the Jewish indictment against Jesus. The Jews had no problems with the works of Jesus. The Jews charged Jesus with blasphemy because Jesus, “being a man, make yourself out to be God.” Jesus faced a mob bristling with anger, clutching stones, and ready to hurl them at Him with deadly intent. What would you say to that blood-thirsty crowd? Jesus had already revealed to them that He and His Father were One. Many people today misunderstand John 10, thinking that Jesus was only trying to prove His deity, that He is  God and equal with the Father. Some Elohim Are Humans. Of course, Jesus is God, but Jesus had another great truth for the angry mob. Jesus used Psalm 82 to prove that God become flesh and brought the love of God, in full glory, to live among men.

This charge of blasphemy controls the passage here. We need to examine it more carefully. In the minds of those Jews, Jesus, being a man, ipso facto (because of that very fact), could not be God. So, those Jews thought Jesus blasphemed when He proclaimed that He was divine. Therefore, they focused their objection on His claim that He was God, and not on His works. Before we proceed, we must understand the binary problem at work in the hearts and minds of the Jews. These Jews were working from a binary (mutually exclusive) view: you are either God or man, but you cannot be both. Notice the phrase in John 10:33 [18]: “. . . You, being a man, make Yourself out to be God.” Please notice further that the Jews had just asked Jesus to tell them plainly if He claimed to be the Christ. Jesus replied that He had already told them (John 10:25 [19]). Jesus had begun to explain to this audience the truth that Messiah was both fully man and fully God, and that He was Messiah, the Son of God. In order to understand the true Messiah, these Jews must overcome their binary thinking about God and man.

In order to answer and refute their charge of blasphemy, Jesus quoted their own Scripture to them to prove He had not blasphemed by calling Himself One with the Father. In John 10:34 [20], Jesus cited their own Law, “I SAID, ‘YOU ARE GODS’” (Psalm 82). In that Psalm, Elohim takes His stand in the midst of His congregation, and confronts the judges (“elohim”) of that congregation. The human judges of His congregation have been acting wickedly and God calls them to account. Then, God says in the first person, “I said, you are gods.” So, Jesus quoted the Psalm to prove the point that God called some men “elohim” (gods).

In John 10:35 [21], Jesus explained that this statement “I said, you are gods” is Scripture, and Scripture cannot be broken. Therefore, Jesus declared that the “you” of that phrase “You are gods” were, in fact, “elohim.” At this point, Jesus had provided proof beyond a shadow of a doubt that men could be called “elohim,” and so He should not be stoned on the basis of their own Law (Psalm 82). Some Elohim Are Humans.

Jesus demonstrated to them that not only does the Scripture, which cannot be broken, prove that some men become gods (little “g” means men can be called “gods” (“elohim” in Psalm 82) not like Yahweh and in no sense divine), but God can become Man (big “M” means divine as Yahweh clothed with the real human flesh, while maintaining both a human nature and a divine nature, with neither nature commingled or confused).

In John 10:35 [21], Jesus also indicated that the word of God came to the “gods” of Psalm 82 and John 10:34 [20]. Jesus also identified the Scripture as the word of God in John 10:35 [21], referring back to “your Law” in John 10:34 [20]. Therefore, we know that the “gods” at issue in John 10:34 [20] received the Law from God, which amounted to Scripture which cannot be broken. The Law was given to humans, the people of Israel, and it was intended for humans, to expose their sin, and their need for a Savior. God did not give help to angels, but to Christ, the descendant of Abraham (Hebrews 2:16 [22]). Therefore, John 10:36 [23] identifies human Israel as the recipients of the “word of God,” “the Scripture which cannot be broken” (John 10:34 [20]) and such exegesis fits perfectly with Jesus describing “your Law” in John 10:34 [20], also referring to human Israel as the recipients of “your Law.” In the alternative, some people may claim that Jesus limited the term “word of God” to the single phrase in Psalm 82 (“I SAID, YOU ARE GODS), as quoted by Jesus. Such a limit seems artificial in light of the phrase “your Law” in John 10:34 [20] and the use of the term Scripture in John 10:35 [21].

Jesus demonstrated to the Jews that Most High God used the term “elohim” to describe some men whom God called “gods” and those men could call God their Father. Then, Jesus metaphorically turned the coin over and showed that not only can men be called “elohim,” but God had become Man, meaning the eternal God took true, mortal flesh and dwelt among men. (I understand that coin analogy has many imperfections). Jesus never intended to show that both sides of the coin are equal. Actually, Jesus showed that some men became “elohim” when Yahweh invested them to serve as His judges. God also called them sons of Most High God. With this background of Psalm 82 now explained to the Jews standing before Him, Jesus then began to reveal the foreground of incarnational theology.

In the alternative to the “divine council” view of Psalm 82, the “elohim” in Psalm 82 are humans who served God as human judges, judging others in God’s human congregation (His people, the Jews), working the divine will, and so God declared them to be “elohim.” This interpretation drives straight to the heart of the objection of the Jews: you cannot be God and man. According to those Jews, you must be one or the other. Jesus just proved to them that God called some humans “elohim,” and those Jews must accept God’s own pronouncement concerning those humans, because the Word of God, the Scripture, the Law, cannot be broken. Moreover, in John 10:29 [24]30 [25]32 [26], Jesus had referred to God as His Father. By doing so Jesus significantly alluded to the relationship of the “elohim” of Psalm 82 whom Asaph described as sons of Most High. Therefore, Jesus has demonstrated that in Psalm 82 God calls some men “elohim” and then refers to those “elohim” as sons of Most High. So, the “elohim” of Psalm 82 have a basis for referring to God as Father. Therefore, Jesus has just proven from the divine authority (the Law) of those Jews that they are incorrect to believe that you must be God or man–a man cannot be God. Jesus resolved their objection: “See Psalm 82. God called men ‘elohim.’” But, Jesus did not stop there. Jesus had a greater point to make. Some Elohim Are Humans.

Jesus proclaimed that God sent His Son (Jesus) into the world to take on flesh and live among men. God became a man, in contrast to how some men became “elohim.” Jesus had already proved from the word of God that some men became “elohim.” Jesus then showed how God become a Man. Jesus disclosed that the Father sanctified Jesus and sent Jesus into the world, as God in the flesh. Jesus described Himself as “Him, whom the Father sanctified and sent into the world, . . . ” (John 10:36 [23]).

Jesus explained incarnational theology here. I use the term “incarnational” to mean that God took flesh and eternal God became fully man, with both a divine nature and a human nature. Jesus was very God and very man at the same time. Jesus explained how God became a man. God first sanctified His Son, and then sent His Son into the world to take flesh, be a man, and live among men, just as the Jews standing before Him knew Jesus was truly a man. According to their binary, mutually exclusive view, Jesus was no doubt a real man, and, in their minds, that single fact that he was a man absolutely precluded Him from being God. 

The crowd grew more angry over the revelations from Jesus and they still wanted to stone Him on the spot. Because His hour had not yet come, Jesus escaped the crowd. He left them with the Gospel of Jesus Christ. He had warned them to stop opposing Him as Messiah and encouraged them to understand He was truly God in the flesh. He proved those everlasting truths from Palm 82.

Conclusion

Psalm 82 ends with a call for God to judge the earth! God possesses all the nations, and so He must act as Judge. In 2 Chronicles 19:6, God commanded the judges to consider that they do not judge for men, but for the LORD who is with them when they render judgment. Therefore, we know that God appointed human judges, but they must always be aware that they render their judgment for God, and that He must be with them when they judge. In Psalm 82, the judges have departed from justice, embraced wickedness, and left the weak and needy lacking the full protection of law the judges must provide to them. Yet, Asaph prayed that God Himself would arise and take all judicial matters into His own hands, because the Most High possesses all the nations. We can rejoice in knowing that God cares about justice for the weakest and most oppressed. Some Elohim Are Humans.

HALLELUJAH !

Appendix One

A Chart of The Usage of בַּעֲדַת־אֵ֑ל in the Old Testament

The exact phrase “congregation of El” (“בַּעֲדַת־אֵ֑ל“) only occurs in Psalm 82. Therefore, we may look at the other uses of the term “congregation” in the Old Testament to understand its use in Psalm 82:1.

VerseTextTranslationUsagePoint
Exodus 12:3דַּבְּר֗וּ אֶֽל־כָּל־עֲדַ֤ת יִשְׂרָאֵל֙ Speak to all the congregation of IsraelHuman Congregation of Israel Alive on EarthHumans
Exodus 12:6וְשָׁחֲט֣וּ אֹתֹ֗ו כֹּ֛ל קְהַ֥ל עֲדַֽת־יִשְׂרָאֵ֖ל בֵּ֥ין הָעַרְבָּֽיִםThen the whole assembly of the congregation of Israel is to kill it at twilightHuman Congregation of Israel Alive on EarthHumans
Exodus 12:19הַנֶּ֤פֶשׁ הַהִוא֙ מֵעֲדַ֣ת יִשְׂרָאֵ֔לthat soul shall be cut off from the congregation of IsraelHuman Congregation of Israel Alive on EarthHumans
Exodus 12:47כָּל־עֲדַ֥ת יִשְׂרָאֵ֖ל יַעֲשׂ֥וּ אֹתֹֽוAll the congregation of Israel are to do thisHuman Congregation of Israel Alive on EarthHumans
Exodus 16:1וַיָּבֹ֜אוּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ אֶל־מִדְבַּר־סִ֔יןand all the congregation of the sons of Israel came to the wilderness of sinHuman Congregation of Israel Alive on EarthHumans
Exodus 16:2
וַיִּלִּינוּ כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל עַל־מֹשֶׁ֥הThe whole congregation of the sons of Israel grumbled against MosesHuman Congregation of Israel Alive on EarthHumans
Exodus 16:9וַיֹּ֤אמֶר מֹשֶׁה֙ אֶֽל־אַהֲרֹ֔ן אֱמֹ֗ר אֶֽל־כָּל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔לThen Moses said to Aaron, “Say to all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Exodus 16:10וַיְהִ֗י כְּדַבֵּ֤ר אַהֲרֹן֙ אֶל־כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔לIt came about as Aaron spoke to the whole congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Exodus 16:22וַיָּבֹ֨אוּ֙ כָּל־נְשִׂיאֵ֣י הָֽעֵדָ֔הAnd all the leaders of the congregation cameHuman Congregation of Israel Alive on EarthHumans
Exodus 17:1וַ֠יִּסְעוּ כָּל־עֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧לThen all the congregation of the sons of Israel journeyedHuman Congregation of Israel Alive on EarthHumans
Exodus 34:31 וְכָל־הַנְּשִׂאִ֖ים בָּעֵדָ֑הand all the rulers in the congregation Human Congregation of Israel Alive on EarthHumans
Exodus 35:1
וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖לThen Moses assembled all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Exodus 35:4וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖And Moses spoke to all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Exodus 35:20וַיֵּ֥צְא֛וּ כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖לThen all the congregation of the sons of Israel departedHuman Congregation of Israel Alive on EarthHumans
Exodus 38:25וְכֶ֛סֶף פְּקוּדֵ֥י הָעֵדָ֖הThe silver of those of the congregation who were numberedHuman Congregation of Israel Alive on EarthHumans
Leviticus 4:13וְאִ֨ם כָּל־עֲדַ֤ת יִשְׂרָאֵל֙ יִשְׁגּ֔וּNow if the whole congregation of IsraelHuman Congregation of Israel Alive on EarthHumans
Leviticus 4:15זִקְנֵ֨י הָעֵדָ֧הelders of the congregationHuman Congregation of Israel Alive on EarthHumans
Leviticus 8:4

וַתִּקָּהֵל֙ הָֽעֵדָ֔ה אֶל־פֶּ֖תַח אֹ֥הֶל מֹועֵֽדWhen the congregation was assembled at the doorway of the tent of meetingHuman Congregation of Israel Alive on EarthHumans
Leviticus 8:3וְאֵ֥ת כָּל־הָעֵדָ֖ה הַקְהֵ֑ל אֶל־פֶּ֖תַח אֹ֥הֶל מֹועֵֽד and assemble all the congregation at the doorway of the tent of meetingHuman Congregation of Israel Alive on EarthHumans
Leviticus 8:5וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־הָעֵדָ֑הMoses said to the congregationHuman Congregation of Israel Alive on EarthHumans
Leviticus 9:5וַֽיִּקְרְבוּ֙ כָּל־הָ֣עֵדָ֔הand the whole congregation came nearHuman Congregation of Israel Alive on EarthHumans
Leviticus 10:6וְעַ֥ל כָּל־הָעֵדָ֖ה יִקְצֹ֑ףthat He will not become wrathful against all the congregationHuman Congregation of Israel Alive on EarthHumans
Leviticus 10:17אֶת־עֲוֹ֣ן הָעֵדָ֔הthe guilt of the congregationHuman Congregation of Israel Alive on EarthHumans
Leviticus 16:5וּמֵאֵ֗ת עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל יִקַּ֛חHe shall take from the congregation of the sons of Israel Human Congregation of Israel Alive on EarthHumans
Leviticus 19:2דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛לSpeak to all the congregation of the sons of Israel Human Congregation of Israel Alive on EarthHumans
Leviticus 24:14כָּל־הָעֵדָֽהall the congregationHuman Congregation of Israel Alive on EarthHumans
Leviticus 24:16כָּל־הָעֵדָ֑ה all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 1:2שְׂא֗וּ אֶת־רֹאשׁ֙ כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖םTake a census of all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 1:16הָעֵדָ֔הthe congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 1:18כָּל־הָעֵדָ֜הall the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 1:53 וְלֹֽא־יִהְיֶ֣ה קֶ֔צֶף עַל־עֲדַ֖ת בְּנֵ֣י יִשְׂרָאֵ֑לso that there will be no wrath on the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 3:7כָּל־הָ֣עֵדָ֔הthe whole congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 4:34וּנְשִׂיאֵ֥י הָעֵדָ֖ה and the leaders of the congregation
Numbers 8:9וְהִ֨קְהַלְתָּ֔ אֶֽת־כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽלYou shall also assemble the whole congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 8:20וְכָל־עֲדַ֥ת בְּנֵי־יִשְׂרָאֵ֖ל לַלְוִיִּ֑םand all the congregation of the sons of Israel Human Congregation of Israel Alive on EarthHumans
Numbers 10:2הָֽעֵדָ֔ההָֽעֵדָ֔הHuman Congregation of Israel Alive on EarthHumans
Numbers 10:3כָּל־הָ֣עֵדָ֔ה all the congregationHuman Congregation of Israel Alive on EarthHumans
Judges 21:13וַֽיִּשְׁלְחוּ֙ כָּל־הָ֣עֵדָ֔הThen the whole congregation sentHuman Congregation of Israel Alive on EarthHumans
Numbers 13:26וְאֶל־כָּל־עֲדַ֧ת בְּנֵֽי־יִשְׂרָאֵ֛ל and to all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 14:1כָּל־הָ֣עֵדָ֔הThen all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 14:2כָּל־הָעֵדָ֗הand the whole congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 14:5כָּל־קְהַ֥ל עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽלall the assembly of the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 14:7וַיֹּ֣אמְר֔וּ אֶל־כָּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל and they spoke to all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 14:10וַיֹּֽאמְרוּ֙ כָּל־הָ֣עֵדָ֔ה But all the congregation saidHuman Congregation of Israel Alive on EarthHumans
Numbers 14:27
לָעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔אתwith this evil congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 14:35לְכָל־הָעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔אתall this evil congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 14:36 אֶת־כָּל־הָ֣עֵדָ֔הall the congregation Human Congregation of Israel Alive on EarthHumans
Numbers 15:24וְהָיָ֗ה אִ֣ם מֵעֵינֵ֣י הָעֵדָה֮ נֶעֶשְׂתָ֣ה לִשְׁגָגָה֒ וְעָשׂ֣וּ כָל־הָעֵדָ֡ה פַּ֣ר בֶּן־בָּקָר֩ אֶחָ֨ד לְעֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהוָ֔ה וּמִנְחָתֹ֥ו וְנִסְכֹּ֖ו כַּמִּשְׁפָּ֑ט וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽתthen it shall be, if it is done unintentionally, without the knowledge of the congregation, that all the congregation shall offer one bull for a burnt offering, as a soothing aroma to the LORD, with its grain offering and its drink offering, according to the ordinance, and one male goat for a sin offering.Human Congregation of Israel Alive on EarthHumans
Numbers 15:25וְכִפֶּ֣ר הַכֹּהֵ֗ן עַֽל־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖לThen the priest shall make atonement for all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 15:26וְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔לSo all the congregation of the sons of Israel will be forgivenHuman Congregation of Israel Alive on EarthHumans
Numbers 15:33וְאֶ֖ל כָּל־הָעֵדָֽהand to all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 15:35רָגֹ֨ום אֹתֹ֤ו בָֽאֲבָנִים֙ כָּל־הָ֣עֵדָ֔הall the congregation shall stone him with stones Human Congregation of Israel Alive on EarthHumans
Numbers 15:36וַיֹּצִ֨יאוּ אֹתֹ֜ו כָּל־הָעֵדָ֗הSo all the congregation brought him Human Congregation of Israel Alive on EarthHumans
Numbers 16:2נְשִׂיאֵ֥י עֵדָ֛הleaders of the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 16:3כִּ֤י כָל־הָֽעֵדָה֙for all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 16:9מֵעֲדַ֣ת יִשְׂרָאֵ֔לfrom the congregation of Israel,Human Congregation of Israel Alive on EarthHumans
Numbers 16:19 אֶת־כָּל־הָ֣עֵדָ֔הall the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 16:21הִבָּ֣דְל֔וּ מִתֹּ֖וךְ הָעֵדָ֣ה הַזֹּ֑אתSeparate yourselves from among this congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 16:22וְעַ֥ל כָּל־הָעֵדָ֖ה תִּקְצֹֽףwill You be angry with the entire congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 16:24דַּבֵּ֥ר אֶל־הָעֵדָ֖הSpeak to the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 16:26וַיְדַבֵּ֨ר אֶל־הָעֵדָ֜הand he spoke to the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 16:26וַיְדַבֵּ֨ר אֶל־הָעֵדָ֜ה and he spoke to the congregationHuman Congregation of IsraelHumans
Numbers 16:41וַיִּלֹּ֜נוּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙But on the next day all the congregation of the sons of IsraelHuman Congregation of IsraelHumans
Numbers 16:42וַיְהִ֗י בְּהִקָּהֵ֤ל הָֽעֵדָה֙It came about, however, when the congregation had assembledHuman Congregation of IsraelHumans
Numbers 16:45הֵרֹ֗מּוּ מִתּוֹךְ֙ הָעֵדָ֣ה הַזֹּ֔אתGet away from among this congregationHuman Congregation of IsraelHumans
Numbers 16:46וְהוֹלֵ֧ךְ מְהֵרָ֛ה אֶל־הָעֵדָ֖ה then bring it quickly to the congregation Human Congregation of IsraelHumans
Numbers 17:11וְהֹולֵ֧ךְ מְהֵרָ֛ה אֶל־הָעֵדָ֖הHuman Congregation of Israel Alive on EarthHumans
Numbers 20:1וַיָּבֹ֣אוּ בְנֵֽי־יִ֠שְׂרָאֵל כָּל־הָ֨עֵדָ֤הThen the sons of Israel, the whole congregation, came Human Congregation of Israel Alive on EarthHumans
Numbers 20:2וְלֹא־הָ֥יָה מַ֖יִם לָעֵדָ֑הThere was no water for the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 20:8
וְהַקְהֵ֤ל אֶת־הָעֵדָה֙ אַתָּה֙assemble the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 20:11וַתֵּ֥שְׁתְּ הָעֵדָ֖ה וּבְעִירָֽםand the congregation and their beasts drankHuman Congregation of Israel Alive on EarthHumans
Numbers 20:22כָּל־הָעֵדָ֖הthe whole congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 20:27לְעֵינֵ֖י כָּל־הָעֵדָֽהin the sight of all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 20:29וַיִּרְאוּ֙ כָּל־הָ֣עֵדָ֔הWhen all the congregation sawHuman Congregation of Israel Alive on EarthHumans
Numbers 25:6וּלְעֵינֵ֖י כָּל־עֲדַ֣ת בְּנֵי־יִשְׂרָאֵ֑לand in the sight of all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 25:7וַיָּ֨קָם֙ מִתֹּ֣וךְ הָֽעֵדָ֔הhe arose from the midst of the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 26:2שְׂא֞וּ אֶת־רֹ֣אשׁ׀ כָּל־עֲדַ֣ת בְּנֵי־יִשְׂרָאֵ֗לcount the head of all the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 26:9
בַּעֲדַת־קֹ֔רַחwho were called by the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 26:10בְּמֹ֣ות הָעֵדָ֑הwhen that company diedHuman Congregation of Israel Alive on EarthHumans
Numbers 27:2כָל־הָעֵדָ֑הand all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 27:3אָבִינוּ֮ מֵ֣ת בַּמִּדְבָּר֒ וְה֨וּא לֹא־הָיָ֜ה בְּתֹ֣וךְ הָעֵדָ֗ה הַנֹּועָדִ֛ים עַל־יְהוָ֖ה בַּעֲדַת־קֹ֑רַח כִּֽי־בְחֶטְאֹ֣ו מֵ֔ת וּבָנִ֖ים לֹא־הָ֥יוּ לֹֽו׃

Our father died in the wilderness, yet he was not among the company of those who gathered themselves together against the LORD in the company of Korah; but he died in his own sin, and he had no sons.Human Congregation of Israel Alive on EarthHumans
Numbers 27:14בִּמְרִיבַת֙ הָֽעֵדָ֔הduring the strife of the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 27:16אִ֖ישׁ עַל־הָעֵדָֽהa man over the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 27:17וְלֹ֤א תִהְיֶה֙ עֲדַ֣ת יְהוָ֔ה כַּצֹּ֕אןso that the congregation of the LORD will not be like sheepHuman Congregation of Israel Alive on EarthHumans
Numbers 27:19 וְלִפְנֵ֖י כָּל־הָעֵדָ֑הand before all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 27:20לְמַ֣עַן יִשְׁמְע֔וּ כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽלin order that all the congregation of the sons of Israel may obey him.Human Congregation of Israel Alive on EarthHumans
Numbers 27:21 וְכָל־הָעֵדָֽהeven all the congregation.Human Congregation of Israel Alive on EarthHumans
Numbers 27:22וְלִפְנֵ֖י כָּל־הָעֵדָֽהand before all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 31:12וְאֶל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל to the congregation of the sons of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 31:13וְכָל־נְשִׂיאֵ֥י הָעֵדָ֖הand all the leaders of the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 31:16וַתְּהִ֥י הַמַּגֵּפָ֖ה בַּעֲדַ֥ת יְהוָֽהso the plague was among the congregation of the LORDHuman Congregation of Israel Alive on EarthHumans
Numbers 31:26וְרָאשֵׁ֖י אֲבֹ֥ות הָעֵדָֽהthe heads of the fathers’ households of the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 31:27כָּל־הָעֵדָֽהand all the congregationHuman Congregation of Israel Alive on EarthHumans
Numbers 31:43וַתְּהִ֛י מֶחֱצַ֥ת הָעֵדָ֖ה now the congregation’s half Human Congregation of Israel Alive on EarthHumans
Numbers 32:2וְאֶל־נְשִׂיאֵ֥י הָעֵדָ֖ה לֵאמֹֽרand to the leaders of the congregation, sayingHuman Congregation of Israel Alive on EarthHumans
Numbers 32:4הָאָ֗רֶץ אֲשֶׁ֨ר הִכָּ֤ה יְהוָה֙ לִפְנֵי֙ עֲדַ֣ת יִשְׂרָאֵ֔לthe LORD conquered before the congregation of IsraelHuman Congregation of Israel Alive on EarthHumans
Numbers 35:12עַד־עָמְדֹ֛ו לִפְנֵ֥י הָעֵדָ֖ה לַמִּשְׁפָּֽטuntil he stands before the congregation for trialHuman Congregation of Israel Alive on EarthHumans
Numbers 35:24וְשָֽׁפְטוּ֙ הָֽעֵדָ֔הthen the congregation shall judgeHuman Congregation of Israel Alive on EarthHumans
Numbers 35:25וְהִצִּ֨ילוּ הָעֵדָ֜ה The congregation shall deliverHuman Congregation of Israel Alive on EarthHumans
Joshua 9:15הָעֵדָֽהthe congregationHuman Congregation of Israel Alive on EarthHumans
Joshua 9:18וְלֹ֤א הִכּוּם֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּֽי־נִשְׁבְּע֤וּ לָהֶם֙ נְשִׂיאֵ֣י הָֽעֵדָ֔ה בַּֽיהוָ֖ה אֱלֹהֵ֣י יִשְׂרָאֵ֑ל וַיִּלֹּ֥נוּ כָל־הָעֵדָ֖ה עַל־הַנְּשִׂיאִֽים
The sons of Israel did not strike them because the leaders of the congregation had sworn to them by the LORD the God of Israel. And the whole congregation grumbled against the leaders.Human Congregation of Israel Alive on EarthHumans
Joshua 9:19וְעַתָּ֕ה to the whole congregationHuman Congregation of Israel Alive on EarthHumans
Joshua 9:21לְכָל־הָ֣עֵדָ֔הfor the whole congregationHuman Congregation of Israel Alive on EarthHumans
Joshua 9:27לָֽעֵדָ֑הfor the congregation Human Congregation of Israel Alive on EarthHumans
Joshua 18:1וַיִּקָּ֨הֲל֜וּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙Then the whole congregation of the sons of Israel assembled themselvesHuman Congregation of Israel Alive on EarthHumans
Joshua 20:6לִפְנֵ֤י הָֽעֵדָה֙before the congregationHuman Congregation of Israel Alive on EarthHumans
Joshua 20:9לִפְנֵ֥י הָעֵדָֽהbefore the congregationHuman Congregation of Israel Alive on EarthHumans
Joshua 22:12וַיִּקָּ֨הֲל֜וּ כָּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ שִׁלֹ֔הthe whole congregation of the sons of Israel gathered themselves at Shiloh Human Congregation of Israel Alive on EarthHumans
Joshua 22:16כֹּ֣ה אָמְר֞וּ כֹּ֣ל׀ עֲדַ֣ת יְהוָ֗הThus says the whole congregation of the LORDHuman Congregation of Israel Alive on EarthHumans
Joshua 22:17בַּעֲדַ֥ת יְהוָֽהon the congregation of the LORDHuman Congregation of Israel Alive on EarthHumans
Joshua 22:18וּמָחָ֕ר אֶֽל־כָּל־עֲדַ֥ת יִשְׂרָאֵ֖ל יִקְצֹֽףHe will be angry with the whole congregation of Israel tomorrowHuman Congregation of Israel Alive on EarthHumans
Joshua 22:20וְעַֽל־כָּל־עֲדַ֥ת יִשְׂרָאֵ֖לon all the congregation of IsraelHuman Congregation of Israel Alive on EarthHumans
Joshua 22:30וּנְשִׂיאֵ֨י הָעֵדָ֜הand the leaders of the congregationHuman Congregation of Israel Alive on EarthHumans
Judge 14:8 עֲדַ֧ת דְּבֹורִ֛יםCongregation of beesSwarm of BeesBees in carcass
Judges 20:1וַתִּקָּהֵ֨ל הָעֵדָ֜הand the congregation assembledHuman Congregation of Israel Alive on EarthHumans
Judges 21:10וַיִּשְׁלְחוּ־שָׁ֣ם הָעֵדָ֗הAnd the congregation sentHuman Congregation of Israel Alive on EarthHumans
Judges 21:13וַֽיִּשְׁלְחוּ֙ כָּל־הָ֣עֵדָ֔הThen the whole congregation sentHuman Congregation of IsraelHumans
Judges 21:16זִקְנֵ֣י הָעֵדָ֔ה elders of the congregationHuman Congregation of Israel Alive on EarthHumans
1 Kings 8:5וְהַמֶּ֣לֶךְ שְׁלֹמֹ֗ה וְכָל־עֲדַ֤ת יִשְׂרָאֵל֙ And King Solomon and all the congregation of IsraelHuman Congregation of Israel Alive on EarthHumans
1 Kings 12:20וַיִּקְרְא֤וּ אֹתֹו֙ אֶל־הָ֣עֵדָ֔ה called him to the assembly Human Congregation of Israel Alive on EarthHumans
2 Chronicles 5:6וְכָל־עֲדַ֧ת יִשְׂרָאֵ֛ל and all the congregation of Israel Human Congregation of Israel Alive on EarthHumans
Job 15:34כִּֽי־עֲדַ֣ת חָנֵ֣ףFor the company of the godless HumansHumans
Psalm 1:5וְ֝חַטָּאִ֗ים בַּעֲדַ֥ת צַדִּיקִֽיםnor sinners in the assembly of the righteousHuman Congregation of Israel Humans
Psalm 22:17עֲדַ֣ת מְ֭רֵעִים הִקִּיפ֑וּנִי A band of evildoers has encompassed meEvil Humans Humans
Psalm 68:31גְּעַ֨ר חַיַּ֪ת קָנֶ֡ה עֲדַ֤ת אַבִּירִ֨יםRebuke the beasts in the reedsAnimals
Figuratively Humans
Humans
Psalm 74:2זְכֹ֤ר עֲדָתְךָ֨׀Remember Your congregationHuman Congregation of Israel Alive on EarthHumans
Psalm 82:1אֱֽלֹהִ֗ים נִצָּ֥ב בַּעֲדַת־אֵ֑לAnd Elohim took His stand in the midst of the congregation of ElHuman Congregation of Israel Alive on EarthHumans
Psalm 106:17
וַ֝תְּכַ֗ס עַל־עֲדַ֥ת אֲבִירָֽםAnd engulfed the company of AbiramHuman Congregation of Abiram Alive on EarthHumans
Psalm 106:18וַתִּבְעַר־אֵ֥שׁ בַּעֲדָתָ֑ם And a fire blazed up in their companyHuman Congregation of Abiram Alive on EarthHumans
Psalm 111:1 וְעֵדָֽהCongregationHuman Congregation of Israel Alive on EarthHumans
Proverbs 5:14כִּ֭מְעַט הָיִ֣יתִי בְכָל־רָ֑ע בְּתֹ֖וךְ קָהָ֣ל וְעֵדָֽה“I was almost in utter ruin
In the midst of the assembly and congregation
Human Congregation of Israel Alive on EarthHumans
Jeremiah 6:18
וּדְעִ֥י עֵדָ֖ה אֶת־אֲשֶׁר־בָּֽםAnd know, O congregation, what is among themHuman Congregation of Israel Alive on EarthHumans
Jeremiah 30:20וַעֲדָתֹ֖ו לְפָנַ֣י תִּכֹּ֑וןAnd their congregation shall be established before MeHuman Congregation of IsraelHumans
Hosea 7:12אַיְסִרֵ֕ם כְּשֵׁ֖מַע לַעֲדָתָֽםI will chastise them in accordance with the proclamation to their assemblyHuman Congregation of IsraelHumans

Psalm 82 │ Divine Council? │ Who Are the Elohim?

Please continue reading the New Testament application of Psalm 82 to the Jews holding rocks and ready to stone Jesus. See John 10:22-39. [16]

Click Here: John 10:22-39 [16]

Psalm 82 │ Divine Council? │ Who Are the Elohim? 

I Said, ‘You Are Gods‘”

John 10:22-39 [17]

 

 

Friendships in Christ │ Making Mention of You │ 1 Thessalonians 1:2

Posted By sundouloi On In 1 Thessalonians,Bible Books,Bible Studies,Daily Encouragement Archive,Friendships in Christ,June 2010,Series,Studies | Comments Disabled
Forsaken

June 11, 2010

Building Strong Friendships in Christ

Making Mention of  You Today

“We give thanks to God always for all of you,

making mention of you in our prayers”

1 Thessalonians 1:2

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

       God intends for us to give thanks for our friends in Christ. Giving thanks obviously means you have something to be thankful about. Do you think about your friends in Christ as people you thank God for placing in your life? Paul taught us that we should be very careful to give thanks to God for our friends in Christ, always making mention of them in our prayers.

     How we view our friends in Christ makes a lot of difference in our lives. Do we focus upon the good in them and never see the bad? Do we stare at the bad, and never see the good? What are we looking at with our mind’s eye? In order for us to be thankful to God for our friends, we must notice things about them that God has produced in their lives. God works constantly in the lives of our friends in Christ, and we should be very careful to observe those things and thank God for His activity in the lives of people in Christ we love.

      Not only must we notice the things God is doing in the lives of our friends in Christ, be we must also take time to thank God constantly for those things. As you begin to thank God in your prayers for your friends in Christ, you will see that you may run out of things quickly. God is working in your friends, but are you looking with spiritual eyes to observe spiritual activity? If so, are you looking every day? Paul looked all the time and thanked God for God’s work in the lives of his friends in Christ.

       Finally, be sure to tell your friends that you are praying for them constantly, but do not lie. If you are not praying for them, skip telling them until you start praying for them. But, start today to pray and thank God for the friends you have in Christ. Do you have friends today who are telling you that they pray for you all the time and thank God constantly for them? If you want to obey the command of Christ to make disciples of all the nations, starting where you live, then be sure to constantly make mention of your friends in your prayers, thanking God for them, and then letting your friends know that you thank God for them and their friendship with you and God.  

 Application for Today

        Today I will take time to thank God for my friends in Christ and let my friends know that I mention them constantly in my prayers. I thank God that He has blessed me with friends in Christ who love Jesus and spread that love to other people, including me. 

 

Good News of Faith and Love │ 1 Thessalonians 3:6

Posted By sundouloi On In 1 Thessalonians,2010 Encouragement,Bible Books,Bible Studies,Daily Encouragement Archive,Friendships in Christ,July 2010,Series,Studies | Comments Disabled
Welcome To Christ Asssembly

July 15, 2010

Building Strong Friendships in Christ

Good News of Faith and Love Today

“But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we long to see you,”

 1 Thessalonians 3:6

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

      Good news can come in many forms.  I love to hear stories from my friends about how God has been working in their lives.  I love to hear about marriages growing together, instead of apart.  My heart rejoices when alcoholics turn to sobriety, or drug addicts leave their addiction.  I especially love to hear that someone has accepted the gift of salvation from Jesus.  The better I know the people involved, the better I like hearing the stories.

      I like to tell new Christians that Sunday morning services should be a gathering of missionaries.  Each of us works in a mission field all week–at work, at home, away from home, you name it.  We all should be encouraging believers and making disciples in our communities.  We are all missionaries, all the time.

       In this case, the Thessalonian ministry team had just received Timothy back from his visit to Thessalonica.  Timothy had left the team and went from Athens to Thessalonica to learn how they were doing in Christ.  Now, he has returned, and tells a great story.  Timothy reported three great things about the Thessalonians.

      First, Timothy said that the Thessalonians still had faith and love.  Paul had already commended the Thessalonians for their faith and love, and now Timothy confirmed it again.  Do you have anyone that you know who stands in faith and love? 

      Second, Timothy reported that the Thessalonians were always thinking kindly toward the ministry team.  When you are away from people, what do they say about you?  Do you care what they say?  The ministry team certainly cared what the Thessalonians were thinking.  When your friends stop thinking kindly about you when you are not there, you should ask them what is up with them?  What changed?

      Third, Timothy related that the Thessalonians were longing to see the ministry team, and the feelings were mutual.  Do you see the pattern here?  These people loved each other, and time and geography could not break their spiritual concern and unity.  With e-mail, telephones, Facebook, Twitter, and so many other modes of communication, we should have every opportunity to stay in touch.  If you think kindly about one another, why not tell someone today how much you long to see them.

       Jesus spends every day in our hearts for all eternity.  From the moment we believed that He forgave all our sins, because He loved us and gave Himself for us, He has taken up permanent residence in our lives.  Plus, the Father abides with us and the Holy Spirit indwells us.  Each of them loves for us to talk to them, worship them, and spend time thinking about them and seeing them face to face in heaven.  We should all long for that day, together, as one church.

      So, we learn some more about building strong friendships in Christ.

     ●  Strong bonds of friendship form when we think kindly about our spiritual friends, and long to see them.

    ●  Strong bonds of friendship grow when we hear good news about our spiritual friends standing in love and faith, and they still like us, just as we like them.

    ●  We harm our bonds of friendship when we no longer care what anyone thinks about us, and we have no interest in having spiritual friends.  If we become uninterested in hearing about our friends, then we all start to dissolve our spiritual friendships. 

Application for Today

        Today, I hope to hear from Timothy about how you are doing, because I still care what you think about me.  I hope to hear good news about you, and I want you to know we still long to see you.  What good news do you expect to hear from your spiritual friends today?

 

The Spiritual Gift of Exhortation │ Acts 12:23

Posted By sundouloi On In 2011 Encouragement,Acts,Church Life,Daily Encouragement Archive,March 2011,Spiritual Gifts,Studies,The Spiritual Gifts Series | Comments Disabled
Blue Beach

Spiritual Gifts

The Spiritual Gift of

Exhortation

Acts 11:23

“Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord;”

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

    Every born-again believer in Jesus Christ has received a spiritual gift from the Lord Jesus Christ.  The term used to describe the Spiritual Gift of Exhortation in Romans 12:8 literally means to call along  side of  you (“παρακαλῶν“).  In Romans 12:8, Paul did not define this term.  Therefore, I take the position that he recognized that his readers would be familiar with the normal usage of this term, preserved for us in Scripture, and it would serve as our guide to understanding this spiritual gift. 

The Greek term translated here as exhortation has diverse applications in the New Testament.  As you read through these varying uses of the term to call along side, I interpret these passages below as examples on the one hand of spiritual activities all believers will do at times, but, on the other hand, the person with The Spiritual Gift of Exhortation in the forms described below will have a special gift from God to edify believers and build up unity.  Let us explore some of those uses to gain insight into the different ways God gifts people to exhort in His name and in His ministry to the Body of Christ.

Exhortation/Imploring.  The centurion came to Jesus, imploring Him to help a tormented servant (Matthew 8:6).  Although the centurion was not demonstrating The Spiritual Gift of Exhortation, he does illustrate the passion of the gift of exhortation when it comes to imploring.  Paul implored the Ephesians to walk worthy of their calling (Ephesians 4:1).  One aspect of The Spiritual Gift of Exhortation includes the gift of imploring people to take action, and specifically, to do the will of God.  In your life, I am sure that you can recall a time when someone implored you to walk with God, to do His will.

Exhortation/Comforting. The comforting aspect of The Spiritual Gift of Exhortation has several important facets.

         Comforting the Afflicted. God Himself really cares about each believer and comforts them.  He also provides The Spiritual Gift of Exhortation, which goes beyond the duty and privilege of every believer to comfort others.  Some believers who have The Spiritual Gift of Exhortation have been trained by God using affliction in their lives.  Even while they are still suffering with their own afflictions, by God’s strength and gift, they reach out and call alongside others suffering their own afflictions and comfort them with God’s comfort that they have experienced first hand (2 Corinthians 1:4).  When believers face serious affliction and need comforting, God sends a person with The Spiritual Gift of Exhortation.  

      Comforting the Grieving.  When believers see a loved one die, we do not grieve as other people who have no hope.  We comfort one another with the knowledge that each believer who has left the body is present with the Lord.  Furthermore, each body will be resurrected in glory when Christ Jesus comes in the clouds to rapture His saints in Christ.  The saint with The Spiritual Gift of Exhortation will apply God’s gracious truth to the grieving in a special outpouring of spiritual activity (1 Thessalonians 4:18).

       Comforting the Repentant.  Every believer must comfort believers who confess their sins, so that they will not be overwhelmed by sorrow (2 Corinthians 2:7).  Yet, the Spiritual Gift of Exhortation provides special comfort for restoring the repentant soul as it hurts from sin.  Indeed, when the church imposes discipline upon a believer, the goal will always be restoration (Galatians 6:1).  After repentance, restoration comes with comforting.  In contrast to the exhortation gift that implores, or exhorts in the narrow sense, this gift follows up with people who have strayed, repented and now need comforting.

       Comforting the Depressed.  God comforts the depressed, and sometimes does so through sending people to comfort you (2 Corinthians 7:6).  The word used for depression here (“ταπεινοὺς“) means low, humble, or brought low with grief.  God used the arrival of Titus to encourage Paul and his companions.  The spiritual gift here brings comfort to the grieving, the lowly, the emotionally turmoiled and downtrodden.

Exhortation/Appealing.  Another area of exhortation includes appealing.  Jude appealed to believers to contend earnestly for the faith which was once for all handed down to the saints (Jude 3).  Compare the effect of love motivating Paul to appeal to Philemon for Onesimus his runaway slave (Philemon 1:9; compare Philemon 1:10 for same word used to appeal).  Some believers possess the special gift of interceding for another person, and appealing for them and appealing to another believer to do the gracious thing.

Exhortation/Urging. The ministry of urging believers falls into four related areas.

       Urging Sensible Living.  Paul urged the young men to be sensible (“σωφρονεῖν“) (Titus 2:6).  At times, we all need urging to live a more sensible, and less unrestrained, life.  In particular, this word sensible includes the idea of restraining passions.  God gifts some people to urge you to live under control, and not in runaway passions.  While this gift may be full of emotion like imploring, it also brings all emotions under the control of God.

    Urging Completion.  Likewise, Paul and his team urged Titus to complete the spiritual work among the Corinthians (2 Corinthians 8:6). 

     Urging Believers to Get Along.  This urging may be directed to fellow believers to get along (Philippians 4:2).  Some believers possess the gift of urging  people to reconcile their differences and live together in peace.

     Urging Believers to Abstain from Fleshly Lusts.  Peter urges the believers to abstain from fleshly lusts (1 Peter 2:11).  Fleshly lusts plague all believers, but some believers God empowers with a special gift to urge us to abstain from indulging the desires of the flesh and the mind.

Exhort.  Exhortation has the traditional meaning of advising, instructing, and calling upon urgently.  As we have seen above, each aspect of this gift has different examples given in the New Testament.

     Exhort/Teaching and Refuting.  As we hold fast the faithful word of God’s teaching, we will be able both to exhort in sound doctrine and refute those who contradict (Titus 1:9).  In this case, the exhorting focuses upon taking action based upon the teaching of the Word of God.  Paul also exhorted the Thessalonians to Godly living (1 Thessalonians 4:1).  The same idea is used of exhortation and urging in Hebrews 13:22).  The Spiritual Gift of Prophecy also relates to the exhortation flowing from the prophecy, and means the application of teaching (1 Corinthians 14:31).  This spiritual gift links the Word of God with action based upon it.  That action can be refutation, instruction, and application of teaching.

    Exhortation/Preaching.  Biblical preaching includes exhorting believers with the Word of God.  Exhortation includes holding forth in preaching the Word of God (Acts 20:1-2).  

    Exhortation/Encouraging. In contrast to what many believers think and practice, God wants to encourage your life.  Believers must encourage one another and build up one another in Christ (1 Thessalonians 5:11).  The Spiritual Gift of Encouragement often includes a note of urgency.

    Encouraging Today.  Because of the deceitfulness of sin, and the way it hardens our hearts, we need encouragement right now, today.  We must encourage one another as long as it is “Today,” so that no one will be hardened by the deceitfulness of sin (Hebrews 3:13). 

    Encouraging Strength and Faith.  Paul sent Timothy ahead to Thessalonica to strengthen and encourage their faith (1 Thessalonians 3:2). 

     Encouraging To Endure Tribulations. This encouragement also applies to strengthening souls to continue in the faith, and to endure tribulations (Acts 14:22).  As believers, tribulations will come into our lives, and we should consider ourselves blessed.  God has already made us more than conquerors, and believers gifted by God with The Spiritual Gift of Encouragement remind us of that fact all the time.

Exhortation/Conciliating.  Finally, consider the ministry of conciliating.  Paul said when slandered (“δυσφημούμενοι“), he tried to conciliate (1 Corinthians 4:13).  While we all should follow the Beatitudes (Matthew 5:3-12), God provides a special gift of reaching out to people who are speaking evil untruths about you.  This type of conciliation touches the lives of the believers who have created significant distance in their relationships with other Christians.  Conciliation brings them together, even in the face of one person being sinful.

Summarizing The Spiritual Gift of Exhortation does not seem easy, except to make the following points.

     1.  Exhortation comes in many Biblical forms.

     2.   Exhortation is up close and personal.

    3.   Exhortation literally involves getting close to people in love, and calling to them in love, with a purpose.

       Beverly, my wife, went through this study with me recently.  She said: “Wow, I may have this spiritual gift now that I understand it.”  I suspect that many Christians have never taken the time to study the spiritual gifts, and know more about how God has gifted you for service.  Remember that our spiritual unity and maturity depend upon all of the saints, and not the “clergy,” doing the work of service to God.

     

 

 

 

The Strange Fire of Nadab and Abihu │ Leviticus 10:1 │ Christ Assembly

Posted By sundouloi On In 2011 Encouragement,April 2011,Daily Encouragement Archive,Leviticus,Strange Fire,Studies | Comments Disabled
Christ Assembly

April 10, 2011

Leviticus 10:1

The Strange Fire of

Nadab and Abihu

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Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the LORD, which He had not commanded them.

Leviticus 10:1

In Leviticus 10, we see the sad story of Nadab and Abihu.  Aaron, the brother of Moses, had four sons: Nadab, Abihu, Ithamar and Eleazar (Exodus 6:23).  God appointed Aaron and his four sons to the special priestly work of the sanctuary and the altar (Numbers 18:1-7). Because of the amount of work they were to perform as priests, God gave them the tribe of Levi, the father of Aaron, as a gift to Aaron and his sons, dedicated to the LORD, to perform the service for the tent of meeting (Numbers 18:6). The LORD had already laid a special blessing upon Aaron by summoning him and Nadab and Abihu, along with seventy elders, to see the God of Israel with a pavement of sapphire under His feet, as clear as the sky itself (Exodus 24:10).

       The Strange Fire of Disobedience.  In Leviticus 10:1, we see that Nadab and Abihu offered strange (“זָרָה”) fire to Yahweh.  Notice particularly that Yahweh had not commanded that kind of fire introduced by Nadab and Abihu.  Yahweh was always very precise about the service in the tabernacle and gave clear ordinances.  In this case, the disobedience of Nadab and Abihu had immediate consequence.

       The Fire from Yahweh.  Immediately upon Nadab and Abihu offering strange fire, fire came out from the presence of the LORD and consumed them.  Compare the fire that came out from the LORD in Leviticus 9:24, to consume the burnt offering and the portions on the altar offered at the end of the previous chapter (Leviticus 9:23-24).

       The Silence.  Aaron witnessed the fire from Yahweh consume two of his sons.  Moses explained they died because they had failed to treat Yahweh as holy, and to honor Yahweh before all the people (Leviticus 10:3). You then read these words: “So Aaron, therefore, kept silent.” I cannot fully understand the heartache of watching your sons die before your eyes.  And then God commanded silence from the father–no mourning, wailing, or weeping from him.

       The Holiness of God Aaron’s two remaining sons, Ithamar and Eleazar, had apparently witnessed the death of their two brothers, Nadab and Abihu.  Now, the dead bodies had been carried away, and Moses said to Aaron and his sons, “‘Do not uncover your heads nor tear your clothes, so that you will not die and that He will not become wrathful against all the congregation.  But your kinsmen, the whole house of Israel, shall bewail the burning which the LORD has brought about.  You shall not even go out from the doorway of the tent of meeting, or you will die; for the LORD’S anointing oil is upon you.’  So they did according to the word of Moses.” (Leviticus 10:6-7). The father and sons had been anointed with oil and set apart for holy service to Yahweh.  Even though Nadab and Abihu died for their disobedience, Moses warned the family not to wail, because Yahweh had acted perfectly and properly in making an example of these disobedient priests.  I recall the words of the Lord Jesus: “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple” (Luke 14:26).

   

So we learn that more about the holiness of God today.

       ●  The holiness of God means that we honor God, and keep His commands, above everything else, and above everyone else, including ourselves.

      ●  The love of God means that Jesus has died to remove our sinful unholiness from our lives.  We have died to sin, and now live to righteousness, by faith in the Lord Jesus Christ, Yahweh.

       ●  We disrespect God when we love anyone more than we love Him.  We violate His holiness when we get angry over the things that God does in our lives, and when we know He has acted. 

Application for Today

        When I think about Jesus today, I want to remember His holiness.  He lived and was tempted in all the ways I am, yet He was sinless in every respect, and for all times.  Because God loves me, Jesus became sin for me, and died that I might gain by grace the holiness of God.  Today, I want to live a holy life, redeemed once and for all by the blood of Jesus Christ.  Will you see the holiness of God in you and around you today?

 

 

Fathers │ Abraham: The Father of Many Nations │ Genesis 18:19

Posted By sundouloi On In 2011 Encouragement,Daily Encouragement Archive,Expository Bible Studies,Family,Family Devotions,Fathers,Genesis,May 2011,Series,Studies | Comments Disabled
Angel of Yahweh

May 31, 2011

FAMILY DEVOTIONS

FATHERS

Part One

ABRAHAM:

THE FATHER OF MANY NATIONS

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      God intends for every family to gather together in the Lord Jesus Christ for teaching, prayer and worship. Each father, as spiritual head of the family, has a duty to command his children to follow God. As we consider the verses below, keep in mind that the Hebrew term “father” may include grandfather and great-grandfather as well.  As we think about fathers, we will see the role that God intends every human father to fulfill.

    God’s Covenant with Abraham.  Abraham, originally named Abram, lived one hundred and seventy five years (Genesis 25:7).  He was born in Ur of the Chaldees, apparently around 2165 B.C.  God made a special covenant with Abraham in Genesis 12:1-3, known as the Abrahamic Covenant.  God promised Abraham that: (1) God would make Abraham a great nation in the land God would show Abraham; (2) God would bless Abraham; (3) God would make Abraham’s name great; (4) God would make Abraham a blessing; (5) God would bless those who bless Abraham; (6) God would curse those who curse Abraham; and (7) God would bless all the families of the earth in Abraham.  Abraham was looking for the city which has foundations, whose architect and builder is God (Hebrews 11:9-10).  The Jews of the New Testament considered Abraham to be their father (John 8:39).  Jesus, however, taught them that if they were truly the children of Abraham, they would do the deeds of Abraham, which they did not do (John 8:39).  Furthermore, Jesus also taught that the true children of Abraham include everyone born of the faith of Abraham (Romans 4:16-17). God preached the gospel of salvation by faith to Abraham and selected Abraham and his offspring to bless the nations (Galatians 3:8).

For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him.

Genesis 18:19

    Commanding Your Children.  Today, we have many parents, and particularly fathers, who do not intend to exercise any control over their children.  Some claim that they want their children to grow up and find themselves, without breaking their spirits, or being punished by their parents in any way.  In contrast to some modern thinking, God told Abraham precisely how to raise his children.  In fact, God chose Abraham for the purpose of Abraham to command his children to obey God.  God commanded Abraham to command (“יְצַוֶּה“) his children.  This term does not mean plead with or suggest to.  It means to give orders as a farmer speaks to his laborers (Ruth 2:9), as Jesse directed his son David to take supplies to his brothers facing Goliath and the enemy (1 Samuel 17:20), and as a king commands his subjects (2 Samuel 21:14).  This same term also described Moses conveying to the people the commandments of God (Exodus 34:34).  In its broader scope, God created the world from nothing through His command (Psalm 33:9; Isaiah 45:12).  God commanded Abraham to command his children.

       Keep the Way of the LORD.  God commanded Abraham to command his children to keep the way of the LORD.  Let us focus for a moment upon this phrase the “way of the LORD” (Genesis 18:19).  The way of the LORD is a stronghold for the upright, but ruin to the workers of iniquity (Proverbs 10:29).  While every man views his own way as right, the LORD provides the good way, and weighs the hearts (Proverbs 21:2; Jeremiah 6:16).  In the New Testament, we know that Jesus alone is the way, the truth and life, and no man comes to the Father except by Him (John 14:6).  Righteousness guards the way of the blameless (Proverbs 13:6).  In essence, the way of the Lord means the path provided by Him as He leads the way down the path of His righteousness.  A man may choose to follow the way of life with the Lord Jesus, or turn to the way of death (Jeremiah 21:8).

       Doing Righteousness and Justice.  God always focuses more upon actions than words.  Jesus said that faith without works is  dead  (James  2:17).  We know that we walk in the way of the LORD by doing righteousness and justice (Genesis 18:19). In this verse, God highlights righteousness.  This term for righteousness signals that even Abraham found righteousness with God by faith alone (Romans 4:9-15).  The application here means that fathers must teach their children about salvation by faith in Jesus Christ, and the spiritual life based upon faith righteousness.  Righteousness refers to a quality of Yahweh that means upright, morally and ethically perfect.  Notice the verse speaks of “doing.”  We walk in the way of Yahweh by doing righteousness.  Fathers teach their children by doing, that is, by example, and also by teaching with words.  In addition to salvation, and the entire spiritual life of righteousness based upon faith, God also commands fathers to teach their children about justice.  The righteous rejoice in justice and it refers to doing the correct thing before God (Psalm 32:11).  You can wear justice as a robe (Job 29:14; Isaiah 61:10). God repeatedly placed a duty upon fathers, as spiritual leaders of the family, to be sure their children followed Christ.  In the New Testament, God included even Gentiles in the promise of salvation made to Abraham: “if you belong to Christ, then you are Abraham’s descendants, and heirs according to promise” (Galatians  3:29).  Just as God promised Abraham that he would be the father of many nations, so we Gentiles have been brought into the family of God (Romans 4:16-18).  As children of Abraham, we should do the works of Abraham, including the obligation to learn righteousness and justice at home, from our fathers (John 8:39). 

       The Duty To Command Adult Children.  In Genesis 18:19, God commanded Abraham to command his household.  When we think of household, we may be thinking of just a few people, such as minor sons and daughters.  The household of Abraham, however, included his son Ishmael, all the servants born in his house, all who were bought with his money, and all of their children (Genesis 17:23-27).  In fact, when Abraham had to rescue Lot, the number of his trained men, born in his house, numbered three hundred and eighteen (Genesis 14:14; compare the household of Esau, which included more than his wives, his sons and his daughters, Genesis 36:6).  In fact, the households of Jacob and Esau had been so great, they were unable to live together (Genesis 36:7; see also Genesis 46:26–the sixty-six people who “belonged” to Jacob when he went to Egypt).  Although sons may have their own households, to the extent they still live with their fathers, they remain in a sense part of the household of the father.  In any event, we see that the fathers had a duty to command everyone who lived in their household to walk in the way of the LORD, to do righteousness and justice.

       So we learn more about fathers and their role in daily devotions.

     ●  Being a father in Christ means that we have a duty to command our children. 

     ●  Being a father in Christ means that we deliberately influence everyone in our household to do righteousness and justice, and so walk in the way of the LORD.

    ●  Being a father in Christ means we exercise spiritual responsibility for every person who lives in our household, even adult children with their children.  Fathers must be strong spiritual leaders for Christ in the household.

Application for Today

        God chose Abraham to command his children to walk in the way of the Lord Jesus Christ.  Family devotions present a great daily time for fathers to read the Word of God and teach their household the commands of God, and then back it up with the father’s command to follow God’s command, by walking in the way of the LORD.  We see that God has long-range plans for His people, and He uses fathers to influence their entire households.  Fathers set the spiritual tone in the household.  Although I have no physical children, I appreciate the role God has set for all fathers.  All of us have a duty to fathers, to encourage them to command everyone in their household to walk in the way of the LORD, doing righteousness and justice.  Will you live as a spiritual father today and command everyone in your household to walk in the way of the LORD today?  Will you encourage a father to command everyone in his household to walk in the way of the LORD today?

Deceitful Spirits and Doctrines of Demons │ 1 Timothy 4:1

Posted By sundouloi On In 1 Timothy,2011 Encouragement,Bible Studies,Daily Encouragement Archive,Demons,Inspiration,June 2011,Scripture,Series,Studies,The Miracle of Inspiration,Theology | Comments Disabled
STORM.WAVES

June 28, 2011

 The Miracle of Inspiration

Part  Twelve 

 Deceitful Spirits and Doctrines of Demons

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       Satan spreads false doctrine through lying spirits.  Through demons, he invades assemblies with his false teachings.  Through the soft lies of deceit, he convinces the weak to believe a lie and reject the truth of the Word of God.  God warned us against Satan and his methods.

But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons,

1 Timothy 4:1

     Falling away from Faith.  As believers in Christ, we know that once we are saved by faith in Christ, we will always be saved by that same faith (Romans 8:38-39).  Paul charged the young pastor Timothy to preach the Word of God.  In 2 Timothy 4:1, Paul frames that charge in the context of the presence of God and of Christ Jesus.  Of course we know that Jesus Christ was always God, and has always been equal with God (Philippians 2:6).  We now read a familiar theme with Paul in his preaching.  Everyone should keep in mind that God has appointed Jesus Christ to judge both the living and dead, and has furnished proof to all men by raising Him from the dead (Acts 17:30-31).  As believers, we should be constantly aware of the future judgment of Christ.  We should let that sense of coming judgment influence our lives.  As believers, we expect to avoid the judgment upon sin after death (John 5:25-29), but we look forward to reward for our labors (1 Corinthians 3:10-15; 2 Corinthians 5:10).

      Paying Attention.  The Lord Jesus loves His church and seeks the best for it.  He laid down His life for each believer, and nourishes and cherishes the church (Ephesians 5:29).  When an assembly shifts its focus of attention away from the Word of God, seriously bad error storms into the assembly.  Instead of remaining focused upon the Word of God, and its revelation of God, it shifts its attention elsewhere.  We see this shift in focus with the tremendous call for money to support ministries today.  Big ministries that use the vast majority of funds raised to support preaching the Gospel of Jesus Christ to the poor, to bind up the broken-hearted, to declare release to captives, and proclaim the favorable year of the Lord deserve support (Luke 4:14-30).  In our present age, we see too the influence of Satan in shaping legalism that seeks to remove Christian liberty.

       Deceitful Spirits and Doctrines of Demons.  The spiritual nature of the attack upon local assemblies, and the church of the later times, becomes apparent in 1 Timothy 4:1.  We know that we do not wrestle against flesh and blood, but against rulers (“ἀρχάς”), against powers (“ἐξουσίας“), against world forces of this darkness (“τοὺς κοσμοκράτορας τοῦ σκότους τούτου“), against the spiritual forces of wickedness in the heavenly places (τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις) (Ephesians 6:12).  In this passage, we see how demons work through people in local assemblies to change the focus of their attention to their own demonic doctrines.  The description “deceitful spirits (“πνεύμασιν πλάνοις“)” tells us about the essential activity of these evil people.  People in local congregations will begin to be used by deceitful spirits to change the attention of the church.  These “deceitful spirits” will do so cunningly and subtly, telling you lies about the Word of God and God’s plan for your life.  Craftily they will challenge the authority of the Word of God, and seek to lead believers away from the teachings of Christ (Matthew 24:5; Jude 1:12-13).  These men have wandered away from the truth, and deceive people into following them.  In our world today, we discount the spiritual world, to our error.  Satan and his demons war against God and believers today, as they did in the days of Jesus walking through Israel.  The Lord Jesus cast them out, after He had first bound the strong man, Satan (Matthew 12:25-29).  Satan and his demons will seek to mislead the earth with great signs and wonders, and even the elect, if possible (Matthew 24:4). 

by means of the hypocrisy of liars seared in their own conscience as with a branding iron,

1 Timothy 4:2

       Liars with Seared Conscience.  As God reveals the spiritual anatomy of these men given to deceitful spirits and doctrines of demons, he also calls them liars.  Jesus explained that false teachers teach spiritual lies, coming from their father the devil, the father of lies (John 8:44).  In 1 Timothy 4:2, we see that these people spread lies.  They do so, in part, because their own conscience has been seared (“κεκαυστηριασμένων“).  This word apparently was used of the branding of the skin of slaves, to mark them for their master.  The red-hot iron was smashed onto their skin, leaving a terrible scar for life.  In the same way, the false teachers have smashed the red-hot iron of lies into their own conscience, and it continues to bear the mark so that it has become seared, and no longer soft and tender.  They live as hypocrites, because they claim to be Christians, but actually remain the instruments of the father of lies, Satan, who seeks to deceive all men, even the elect.  Let me illustrate another point.  In so many instances, women now spread false doctrine in the church.  In 1 Timothy 2:12, Paul taught that women must not teach or exercise authority over a man, but to remain quiet.  In the United States, we see women on television all the time teaching large congregations of men and women.  They do so in direct violation of 1 Timothy 2:12.  You can see how they deceive their own minds, and the people they instruct.  If you read 1 Timothy 2:12-15, you will see that Paul does not cite cultural reasons for teaching that women should not teach men.  Paul cites the doctrines of Genesis to support that position.  He proves his point from Scripture: (1) Order of Creation. Adam was created first (Genesis 2:18-23); (2) Eve Deceived. Eve, not Adam, was deceived by Satan (Genesis 3:1-23); (3) Women Bear Children. Women should bear children, and focus upon their roles as mothers, with faith, love and sanctity with self-restraint (Genesis 1:28).  Women may have wonderful teaching ministries, but not to adult men.  They can teach children and women of all ages.  To teach adult men and exercise authority over them violates the explicit commands of Scripture (1 Timothy 2:12-15; 1 Corinthians 14:34-36), and you can see from the large television audiences that many believers have been deceived by them.  While some of these female television preachers may be believers, they all pay attention to deceitful spirits and doctrines of demons in deceiving people when they teach adult men.

men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth.

1 Timothy 4:3

        Marriage and Food.  The false teachers have two primary areas of false teaching that Timothy confronted.  First, these false teachers sought to forbid marriage.  We know that God instituted marriage, and said that it was not good for man to be alone (Genesis 2:18).  Another reason for marriage concerns immorality.  Paul taught that if a person does not have the gift of self-control, marriage provides a better alternative than burning with sexual desire (1 Corinthians 7:9).  False teachers were forbidding people to marry, in direct conflict with God’s teaching on the matter.  Likewise, false teachers sought to impose dietary restrictions on food, probably following the Old Testament law.  In contrast, God has created both marriage and provided food to be gratefully shared by those who believe and know the truth.  You see, the truth of God allows you to marry and eat foods others may consider unclean.  When you abandon the Word of God, know for sure that you will be falling under the influence of deceitful spirits and doctrines of demons.

So we learn more about the power of God today.

    ●  False teachers have fallen prey to the doctrine of demons and the deceitful spirits.   

    ●  False teachers live in hypocrisy, and their consciences have been seared as with a branding iron. 

    ●  False teachers forbid marriage and the eating of certain foods, which God created to be gratefully shared in by those who believe and know the truth. 

Application for Today

        As I live today, I will know the truth and avoid false teachers.  When I hear people preaching to abstain from marriage and eat only certain foods because others are unclean, then I will know they are proclaiming the doctrine of demons.  Will you avoid being deceived by deceitful spirits and avoid embracing the doctrine of demons today?

Judgments and Decrees │ Judgment Seat of Christ │ 2 Corinthians 10:5

Posted By sundouloi On In 2 Corinthians,2011 Encouragement,Bible Studies,Daily Encouragement Archive,Judgments and Decrees,July 2011,Scripture,Series,Studies | Comments Disabled
Concept of Time

July 4, 2011

 Judgments and Decrees

Part  Four 

 The Judgment Seat of Christ

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

We have reviewed the contrast between the resurrection of judgment for unbelievers, and the resurrection of life for believers.  We saw that unbelievers appear before the great white throne of judgment, where God sends unbelievers to the lake of fire, after heaven and earth have been destroyed by fire.  Now, we will look at the resurrection of life for believers, who never appear before the great white throne for judgment.

Therefore, being always of good courage, and knowing that while we are at home in the body, we are absent from the Lord–

2 Corinthians 5:6

       At Home in the Body.  Recently I met a man who called himself an evangelist and a preacher.  He had some questions about people who died in the Old Testament.  He thought they were asleep in the ground, waiting for their spirits to be raised at the sound of the last trumpet, in the twinkling of an eye, and then they would go spiritually to heaven to be with the Lord Jesus.  I realized right away that this man did not understand 2 Corinthians 5:6-8.  You see, 2 Corinthians 5:6 makes it plain that when we are alive on earth, and present in our fleshly bodies, we are spiritually absent from the Lord Jesus, who is in heaven (Ephesians 1:20).  Paul does not mean that Christ Jesus does not dwell within the believer, but rather spiritually we reside in our earthly bodies.  In that sense, we are absent from the Lord.  Every Old Testament believer remains absent from the body, but spiritually present with the Lord Jesus.  As long as we call our bodies home, we are spiritually indwelling them.  Remember that Jesus calls the Lord the God of Abraham, the God of Isaac, and the God of Jacob, because He is the God of the living, not the God of the dead (Luke 20:37-38).  That means that Abraham, Isaac and Jacob are spiritually alive and present with the Lord Jesus when He said those words in Israel while He walked the earth.  Now let’s look at the other side of the coin: absent from the body, present with the Lord.

–for we walk by faith, not by sight–we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord.

2 Corinthians 5:7-8

        Present with the Lord.  When a believer dies, they are absent from the body and present with the Lord.  Notice that immediately upon death, the believer shall be absent from the body and present with the Lord.  The Bible never teaches anything about “soul sleep” or purgatory, or any other idea conceived by men, but never taught by God.  In fact, the Biblical evidence here indicates that immediately we are spiritually present with Christ.  Consider for a moment the thief on the cross.  Jesus Himself made a promise to that thief who believed in Christ: “Truly I say to you, today you shall be with Me in Paradise” (Luke 23:43).  Notice the word “today” in the promise of Jesus.  That thief went to be with Jesus the same day, although the body of the thief was still nailed to the cross and later decayed.  To be absent from the body means that your physical body goes into the ground in a casket, but, as a believer, your spirit goes immediately to be with Jesus in heaven.  Resurrection often refers to bodily resurrection in the Bible, because the believer’s spirit is already united with Christ forever, since the moment of death.  The believer’s spirit goes home to Jesus at death.

Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.

2 Corinthians 5:9

       Pleasing to Him.  Paul always links the future to the present.  For Paul to talk about eschatology (the study of end things–prophecy and apocalyptic literature) means that Paul will always draw out implications for living here and now in light of the future.  In 2 Corinthians 5:9, Paul writes that because we will always be united to the Lord Jesus one way or another, and not even death shall separate us from Him for a moment, we should live with the ambition to please Him every moment of our lives.  We shall be rewarded by Christ for all of the deeds we do for Him, which He has prepared beforehand that we should walk in those good deeds (Ephesians 2:10).

For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.

2 Corinthians 5:10

      The Judgment Seat of Christ.  In contrast to the great white throne judgment pictured in Revelation 20:11, the Bible also describes the judgment seat of Christ where only believers appear.  As you may recall, Jesus taught us that without faith it is impossible to please God, for you must believe that God is, and that God is a Rewarder of everyone who seeks Him (Hebrews 11:6).  At the judgment seat (“βήματος“) of Christ, He rewards believers for their service to Him.  Sometimes people refer to the judgment seat of Christ by the Greek word “bema.”  It refers to a seat, often raised up, where judgments and verdicts were rendered.  In this passage, Jesus sits upon the judgment seat and renders decisions about your deeds upon earth, and then gives you the appropriate reward.  Please keep in mind that every believer shall never be condemned here, or anywhere else, because all of our condemnation has fallen once and for all upon Christ (Romans 8:1).

       So we learn more about Judgments and Decrees today.

   ●   To be absent from the body means we have died.  To be present with the Lord means that we have died, and now are at home with Jesus for eternity. 

    ●  Every believer will stand for judgment before the Lord Jesus Christ, who will render rewards to every believer. 

   ●  Every believer will receive their rewards at the judgment seat of Christ, and their deeds will be evaluated there and then by Christ Himself.

Application for Today

        My ambition for today will be to please Jesus in everything that I do.  I will keep in mind that He will reward me when I appear before Christ at the judgment seat of Christ.  I will be at home with Christ the moment I die.  He will love me forever.  Will your ambition be to live for Christ today, so that you may please Him today?

Christ Ascended and Descended │ Ephesians 4:7-11 | Christ Assembly

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Christ Assembly

Christ Ascended and Descended

Expository Bible Studies 

Ephesians 4:7-12

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Section One

Introduction

1.1 The Body of Christ. In the Book of Ephesians, Paul described many aspects of the church, the Body of Christ, composed entirely of born-again believers (saints). Because the entire epistle to the Ephesians revealed the creation, function, purpose and practice of the church, we would expect every chapter to focus in some way upon the church. Therefore, any interpretation of Ephesians 4: 7-11 that does not focus upon the church misses the point of the passage. As we study Ephesians 4:7-11, please recall that God said He breathed out every word of the Bible (2 Timothy 3:16; Jeremiah 26:2). Therefore, every word in the original autographs matters and every word conveys meaning. At times below, I offer my own translation of verses.

1.2 The Unity of the Body of Christ. In Ephesians 4:1-6, Paul explained the unity of the Body of Christ.  The bond of peace holds the body of Jesus Christ together. In Ephesians 4:7-12, Paul described the creation of the church and the receipt of spiritual gifts. In Ephesians 4:13-16, we read about the function and results of saints using their spiritual gifts. All members of the body of Christ must use their spiritual gifts to maintain the unity and health of the Body of Christ  (Ephesians 4:11-22). 

1.3 Grace Given. God loves to equip saints (born-again believers) for the work of individual ministry. Writing under the inspiration of God, Paul explained that God gave grace according to the measure of Christ’s gift Ephesians 4:8 [27] builds upon the imagery of Psalm 68:18 [28]. Both passages involve different victories of God, two temples and One God coming into both of them. The Old Covenant Temple on Mount Zion was God’s eternal abode (Psalm 68:16 [29]). The Old Testament Temple, and the covenant it represented, was infinitely inferior to the New Covenant and the New Covenant Temple, the Body of Christ. 2Nothing in the New Testament suggests that God used the church to replace ethnic Israel in God’s plans prophesied in the Old Testament and to be fulfilled in the future.

You have ascended on high, You have led captive Your captives; you have received gifts among men, even among the rebellious also, that the LORD GOD may dwell there.

Psalm 68:18

Therefore it says, ‘WHEN HE ASCENDED ON HIGH, HE LED CAPTIVITY CAPTIVE, AND GAVE GIFTS TO MEN.’

Ephesians 4:8

2.1 Two Victories, Two Temples, One God. In Ephesians 4:8, Paul quoted Psalm 68:18 to link: (a) God going into the Old Testament Temple 3The Old Testament Temple was made with hands under Solomon on Mount Zion in Jerusalem. I do not include the Second Temple built after the exile because it is not in view in Psalm 68. Regarding the temple in Psalm 68, see Psalm 68:29).  after David achieved victories over his enemies on earth; and (b) God going into the New Testament Temple after the great victory of Jesus. 4The New Testament Temple (the church) was not made with hands, but God laid the foundation of Christ the Cornerstone and the apostles and prophets (Ephesians 2:20). Paul, the Hebrew of the Hebrews, used Psalm 68, without reliance upon the Septuagint or other textual variants, as a blueprint for explaining the New Testament Temple and God’s victorious activity leading to His filling of the New Temple.

Two Victories

2.2 Two Victories. Paul contrasted the victory in Psalm 68 with the victory in Ephesians 4.

2.2.1 Victory in Psalm 68In Psalm 68, God is a father to the fatherless and a judge for the widows; He makes a home for the lonely, and He leads out the prisoners into prosperity; 5 The Hebrew phrase reads “מֹוצִ֣יא אֲ֭סִירִים בַּכֹּושָׁרֹ֑ות. only the rebellious dwell in a parched land (Psalm 68:5-6). God went forth before His people and they occupied the promised land and built the temple in Jerusalem upon Mount Zion.  

2.2.2 Victory in Ephesians 4In Ephesians 4, Paul quoted Psalm 68 with victory and temple-building in mind. Christ Jesus accomplished the victory over sin and death at the cross, and freed prisoners held in slavery through the fear of death (Hebrews 2:14-15). Notice that the power the devil wielded over unbelievers was fear of physical death. By His death and resurrection, Jesus rendered powerless 6Paul used the Greek word “καταργήσῃ” in the subjunctive mood. In this case, Jesus had certainty that His death would render the devil powerless. the devil, the one who wielded the power of death (Hebrews 2:14). 7Paul described the devil as “the one having the power of death” (“τὸν τὸ κράτος ἔχοντα τοῦ θανάτου”).  Please keep in mind that the devil has no power over people once they die (Matthew 10:28). The devil only exercises power over humans alive on earth. After death, unsaved humans go straight to Hades and believers go straight to Paradise, to be present with Jesus (2 Corinthians 5:6).  God the Father rescued believers from the domain of darkness and transferred them into the kingdom of His beloved Son, Jesus (Colossians 1:13-14). Notice that transfer happened to the believer alive on earth.

Two Temples

2.3 Two Temples.  Paul contrasted the Old Testament Temple of Psalm 68 with the New Testament Temple in Ephesians 4.

2.3.1 The Old Testament TempleIn Psalm 68:29, David specifically mentioned the temple in Jerusalem. 8David wrote: “מֵֽ֭הֵיכָלֶךָ עַל־יְרוּשָׁלִָ֑ם“. I will refer to that first temple as the Old Testament Temple for simplicity.  9I chose the term Old Testament Temple to described the First Temple, built by Solomon. I ignored the second temple built after the return from Babylon because Ephesians focused upon the Old Testament Temple David foresaw. We know that David gave to his son Solomon the plans for the temple, its storehouses, its upper rooms, its inner room and the room for the mercy seat (1 Chronicles 28:11). David also supplied material for building (1 Chronicle 29:2-5). Because David was a man of war and had shed blood, God chose Solomon to build the temple (1 Chronicles 28:3-4). It appears that Solomon did not begin the actual construction until the fourth year of his reign, sometime after David’s death (2 Chronicles 3:2). Therefore, some people have viewed Psalm 68 as the time when the ark of the covenant was brought into Jerusalem. Because David looked forward to the Temple being built upon Mt. Moriah in Jerusalem, after all his enemies had been defeated, he spoke with certainty about the future in Psalm 68:24. 10Compare 1 Kings 5:1-5 The Old Testament Temple was made by human hands (1 Kings 9:15). God filled the Old Testament Temple with His presence and glory (2 Chronicles 5:13-14). Finally, notice that David linked the presence of the temple with the future act of kings bringing a gift to God (Psalm 68:29). 11The Hebrew statement was “מֵֽ֭הֵיכָלֶךָ עַל־יְרוּשָׁלִָ֑ם לְךָ֤ יֹובִ֖ילוּ מְלָכִ֣ים שָֽׁי“. Notice that “Kings will bring a gift” presents as a Hiphil imperfect, denoting here the future acts David foresaw, just as David foresaw the completion of the Old Testament Temple he planned and supplied.

2.3.2 The New Testament TempleIn Ephesians 2:19-22, Paul explained the creation of the New Testament Temple. The Ephesian saints were no longer strangers and aliens, but they were fellow citizens with the saints, and of God’s household, having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner, in Whom the whole building, being fitted together, is growing into a holy temple in the Lord, in Whom you also are being built together into a dwelling of God in the Spirit. The New Testament Temple is living, dynamic, and not made with human hands. Individually, each saint is a temple of the Holy Spirit (1 Corinthians 6:19), and corporately the Body of Christ is a living temple, served by a holy, royal priesthood of all believers (1 Peter 2:5, 9). At Pentecost, Jesus baptized the saints with the Holy Spirit, Who came down and filled them (Acts 2:1-13–compare Yahweh filling the Old Testament temple with His presence–1 Kings 8:10) and remained permanently within them (John 14:17), having sealed them for the Day of Redemption (Ephesians 4:30). 

One God 

2.4 One GodGod exists eternally as One God, in three divine Persons: Father, Son, Holy Spirit. The God of the Old Testament is the God of the New Testament. Old Testament Theology infuses New Testament Theology. In the Old Testament, humans built God a temple. Solomon knelt and dedicated both the temple and the people in prayer, invoking the covenant promises of Yahweh with Israel and its tribes. In chronological order, God descended to earth, ascended to Mount Zion, filled the temple, and received gifts from men, even rebellious nations. In the history of God’s interaction with humans on earth, the victory over enemies was followed by triumphant ascension into the temple on Mount Zion in Jerusalem, with gifts given to King David’s house and God Himself. In the New Testament, we reach another major event of temple building: the Church. In Ephesians, we know that Christ is the chief cornerstone of that foundation, with the apostles forming the remainder of the foundation.  The Old Testament Temple was earthly and static, but called God’s eternal abode (Psalm 68:18). The New Testament Temple began at Pentecost when: (1) Jesus baptized the believers with the Holy Spirit into the Body of Christ, His church; and (2) the Holy Spirit filled the whole house and the believers themselves; and (3) the believers received spiritual gifts (Matthew 3:11; John 14:17; 20:22; Acts 1:5, 8; Acts2:1-13; 1 Corinthians 12:13). Believers comprise the New Testament Temple, a dynamic dwelling of God (Ephesians 2:21-22; 1 Peter 2:5).  The New Testament Temple consists of living stones, joined together by God, built into a holy temple.  God created the New Testament Temple in an instant at Pentecost. The entrance of God into each temple marks a major milestone in the plan of God. Both were joyful, wonderful victories over enemies on earth, below the earth, in heaven, and far beyond the highest heaven. When Jesus ascended from earth, He ascended far above all the heavens, so that He might fill all things (Ephesians 4:10). 

Section Three

The Chronology of Psalm 68 and Ephesians 4

3.1 The Chronology of Psalm 68 and Ephesians 4. The chronology in both Psalm 68:18 and Ephesians 4:8 follows the same points on the timeline of God’s program: (a) ascended on high; and (b) captivity/captives; and (c) gifts. 12I understand some of the issues associated with fixing time based upon the tense of verbs in Greek or Hebrew. The context decides, and the tenses can make a chronological difference in the context.  

3.1.1 The Chronology of Psalm 68.  On a broader level, Psalm 68 recounts the past, present and future activity of God in achieving victory for His people and His name’s sake. God delivered His people from captivity in Egypt, led His people through the wilderness, brought them into the promised land with great victories, rested from His labors, entered the newly built Old Testament Temple, and then received gifts from nations, even rebellious men. David was unable to build a house for the name of the LORD his God because of the wars which surrounded him until the LORD put them under the soles of his feet (1 Kings 5:3).  David laid the plans and provided the resources, and Solomon built that first temple to God.

3.1.2 The Chronology of Ephesians 4Ephesians 4 recounts the building of the New Temple, the present activity of God in His people, and the future activity of the Body of Christ to preserve the unity of the New Temple and the children of God who comprise it. The static nature of the Old Temple contrasts with the dynamic growth and development of the New Temple.  

3.1.3 The Timing of Victories. Just as David outlined the events leading to Yahweh’s victorious descent to earth and then His ascent into the temple on Mount Zion, so also Paul described Jesus as descending to earth and taking flesh, followed by His ascent into heaven, then the Holy Spirit descending at Pentecost to occupy His new temple (the Body of Christ) on earth, and the giving of gifts. The timing of those events involve major theological events in the history of God’s program. 

Time Markers

3.2  Time Markers. Paul described a series of three events related to spiritual gifts. The timing of those events helps us understand the nature of the three events.

Time Marker One

3.2.1 Time Marker One: Christ Ascended on HighThe first time marker concerns when Jesus ascended far above all heavens, that He may fill all things (Ephesians 4:8-10). In Ephesians 4:8, the phrase “When He ascended on high” provides several key time markers.

3.2.1.1 When He Ascended. The phrase “When He ascended” 13Paul used the term “Ἀναβὰς“–aorist active participle to emphasize the point of beginning (ingressive aorist). marks a point on the timeline of giving gifts. Jesus took captive captivity and gave gifts to men no earlier than the beginning of the Ascension. We can narrow down the exact time of captivity and gifts below. Therefore, we know that the Ascension is the first point on the timeline and has the force of an accomplished act. For example, in Matthew 15:29, the same word described Jesus having ascended 14Matthew used the same term “Ἀναβὰς” to show completed activity followed by further activity.  the mountain (accomplished act), and the new act of sitting down there. 15Matthew used  the word “ἐκάθητο”–imperfect tense–indicating a continuing action of sitting. So, to learn more about the phrase “When He ascended,” we would like to see it in the context of the following time marker. At this point, the first time marker indicates that Jesus ascended before He took captive captivity and gave gifts to men. In fact, Jesus ascended from the Mount of Olives after He appeared to many people after His resurrection (1 Corinthians 15:1-8). Please keep in mind that the term “ascend” describing Jesus after His crucifixion in the New Testament never refers to the resurrection of Jesus, but always refers to His lift off from earth. 16After His resurrection on the third day, He told Mary to stop clinging to Him, for He had not yet ascended (“Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα“) (John 20:17). See also Acts 2:34, David never ascended to heaven “οὐ γὰρ Δαυὶδ ἀνέβη εἰς τοὺς οὐρανούς.” 

Time Marker Two 

3.2 Time Marker Two: Christ Took Captive CaptivityThe next phrase “He took captive captivity” 17(Paul used the phrase “ᾐχμαλώτευσεν αἰχμαλωσίαν” to describe the starting point of taking captive. requires careful examination of each word. 

3.2.1 He Took CaptiveThe phrase “He took captive” 18Paul used the term “ᾐχμαλώτευσεν”only occurrence in the New Testament–to mark the beginning time of “He took captive;” Paul used an ingressive aorist in active voice. means that Jesus took someone or something captive or He meant captivity itself was taken captive. Other uses of the root term for “take captive” occur in several passages and clarify the use of the terms in Ephesians 4:8.

3.2.1.1 Romans 7:23. Paul unveiled how he became a prisoner of the law of sin and death. Paul explained: “I see a different law in the members of my body, waging war 19Paul described a spiritual war within using the term “ἀντιστρατευόμενον.” against the law of my mind and making me a prisoner 20Paul used the word αἰχμαλωτίζοντά”–present active participle–meaning an ongoing, present condition. of the law of sin” and death. Therefore, we have the same author (Paul) using the same root word to describe how he is now a prisoner of the law of sin and death. Therefore, because Paul described an ongoing condition of being a prisoner, we must be careful of the use of the similar word “took captive” in Ephesians 4:8. In Romans 7:23  we have a present active participle versus an aorist active indicative in Ephesians 4:8. In Romans we have a continuing condition of captivity, emphasizing the source of the captivity. In Ephesians we have an aorist active indicative verb, with an ingressive meaning that the captivity started at a particular point and then continued forward. So, the question becomes, what was taken captive in Ephesians 4:8 at a particular point in time (after Christ ascended) and then Christ held it in captivity thereafter? Romans 7:23 provides the first clue that the law of sin and death may be in view. But in what sense, because Paul obviously claimed he was still held prisoner to the law of sin and death, or was he? Paul actually continued: “Who will set me free from the body of this death? Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin” (Romans 7:24-25). Therefore, the bottom line is that the Lord Jesus freed Paul from the law of sin so that he is serving the law of God with his mind, even though his flesh still serves the law of sin. We must still keep in mind that Jesus sent the Holy Spirit at Pentecost to fulfill Matthew 3:11, John 14:17, John 14:23, and Acts 1:8.

3.2.1.2 Luke 21.24Does any New Testament writer use the root term “I take captive” to speak of “led captive”? In Luke 21:24  we read: “they will fall by the edge of the sword, and will be led captive into all the nations. 21Luke used the phrase “αἰχμαλωτισθήσονται εἰς τὰ ἔθνη πάντα“–future passive indicative followed by preposition with accusative. Therefore, the New Testament author Luke knew precisely how to use the indicative mood with passive voice with the article followed by the accusative to describe being led captive to somewhere. Please recall in Ephesians 4:8  we have “took captive” as an aorist active indicative, emphasizing a starting point with continued action. 

3.2.1.3 Luke 4:16. In the synagogue at Nazareth, Jesus stood up and read the Isaiah prophecy about Messiah and His work. Luke recorded Jesus to say that the Spirit of the Lord anointed Me to preach the gospel to the poor; He has sent Me to proclaim release to the captives, 22Jesus quoted Isaiah 61:1 who wrote “לִקְרֹ֤א לִשְׁבוּיִם֙ דְּרֹ֔ור וְלַאֲסוּרִ֖ים פְּקַח־קֹֽוחַ” translated in Luke 4:18 as “ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν. and recovery of sight to the blind, to set free those who are  oppressed; to proclaim the favorable year of Yahweh.  Luke used the term “captives” to describe the group to whom Jesus proclaimed glad tidings. Therefore, we know that Luke used the word “captives” to describe the people to whom Jesus promised release. When plural captives were in view in Luke 4:16, the plural noun described them. 23Luke used the Greek masculine dative plural noun αἰχμαλώτοις” meaning “captives” to identify the targets of the preaching of Jesus. Luke knew how to describe the “captives” as the  object of the preaching of Jesus. Therefore, we see a difference in the New Testament between the usage of the term “captives” in Luke 4:16 and Ephesians 4:8.

3.2.1.4 2 Corinthians 10:5Paul wrote that we (believers) are taking captive 24Paul described a continual practice of taking thoughts captive using “αἰχμαλωτίζοντες“–a present active participle, first person plural. all thought 25Paul used the term “νόημα”– an accusative singular noun to describe the object of the participle taking captive. to the obedience of Christ. 26Paul then identified where the thoughts were taken with the phrase “εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ”–a preposition followed by accusative plus genitive. Therefore, Paul was very familiar with how to use the participle “taking captive” as an ongoing practice, followed by the preposition and accusative case to indicate where the captive thoughts were taken, namely, to the obedience of Christ.

3.2.1.5 2 Timothy 3:6. Paul used the same present active participle “are taking captive” to describe evil men entering into houses and “taking captive” 27Paul again used the present active participle, nominative plural “αἰχμαλωτίζοντες” to describe ongoing action. women 28Paul followed the participle with an accusative case noun “γυναικάρια” to show who was being taken captive. weighed down with sins” (2 Timothy 3:6). Paul knew how to employ the present participle to emphasize the ongoing behavior of evil men. Notice that Paul used an ingressive aorist to highlight the starting point of continuing activity in Ephesians 4:8, and not the present active participle.

3.2.1.6 Revelation 13:10. John wrote that “if anyone into captivity, 29John wrote about going into captivity with the phrase “εἴ τις εἰς αἰχμαλωσίαν. to captivity he goes. 30John also described where they are going “εἰς αἰχμαλωσίαν ὑπάγει. The New American Standard adds the words “destined to” before the first “captivity.” 31See Jeremiah 15:2, where Yahweh instructs Jeremiah to let His evil people know they will go to bad places: to death, to sword, to famine and to captivity “לַשֶּֽׁבִי“–masculine singular noun John’s Greek phrases follow the Hebrew phrases of Jeremiah very closely. Therefore, we see that John used the preposition followed by the accusative singular noun “captivity,” not referring to a host of captives, but to singular captivity.

3.2.1.7 Summary of Other Uses. The New Testament authors were very adept at using participles and verbs to differentiate various actions and their consequences. Therefore, the best translation in Ephesians 4:8 follows the ingressive aorist identification is “He took captive captivity.” Paul used a singular verb followed by a singular noun. He did not use participles or present tense.

Time Marker Three

3.3  Time Marker Three: He Gave Gifts to Men.

3.3.1 Gifts. Paul contrasted the gifts of Psalm 68:18 with the gifts of Ephesians 4:8.

3.3.1.1 The Gifts of Psalm 68:18: Gifts Received and Given. God both received gifts and gave gifts in Psalm 68.

3.3.1.1.1 Gifts ReceivedBecause of God’s temple in Jerusalem, Kings brought a gift to God (Psalm 68:29). 32David foresaw: “מֵֽ֭הֵיכָלֶךָ עַל־יְרוּשָׁלִָ֑ם לְךָ֤ יֹובִ֖ילוּ מְלָכִ֣ים שָֽׁי“–notice that “שָֽׁי” is singular.

3.3.1.1.2 Gifts Given. The God of Israel Himself gives strength and power to the people; Blessed be God (Psalm 68:35). 33David wrote “אֵ֤ל יִשְׂרָאֵ֗ל ה֤וּא נֹתֵ֨ן׀ עֹ֖ז וְתַעֲצֻמֹ֥ות לָעָ֗ם בָּר֥וּךְ אֱלֹהִֽים“–notice the qal participle for giving. 

3.3.1.2 The Gifts of Ephesians 4:8: Gifts Given. Because of God’s new temple on earth, God gave gifts to men (Ephesians 4:8).

Section Four

Ascended

4.1 Psalm 68. Paul used Old Testament theology as the basis for his timeline of spiritual gifts in Ephesians 4. With significant changes, Paul quoted Psalm 68:18. In Psalm 68:18,  we read about the mountain God had chosen for His eternal abode, the temple on Mount Zion in Jerusalem. As God occupied the temple on Mount Zion, He received gifts from men, even the rebellious men of Egypt and Ethiopia (Psalm 68:18, 31). 

4.2 Comparison of Ephesians 4:8 and Psalm 68:18. The  following chart may help us understand the significant differences between Psalm 68:18 and Ephesians 4:8. 

Psalm 68Ephesians 4:18
Captives (“שֶּׁ֗בִי”–Singular Noun)Captivity (“αἰχμαλωσίαν“–Singular Noun)
Received Gifts (“לָקַ֣חְתָּ מַ֭תָּנֹות“), Giving Gifts (נֹתֵ֨ן׀ עֹ֖ז וְתַעֲצֻמֹ֥ות) v. 35Gave Gifts (“ἔδωκεν δόματα“)
Rebellious (“סֹ֝ורְרִ֗ים”)No Mention

4.3 AscendedThe Ascension of Jesus to heaven marks a significant theological event in the program of God. Jesus closed His ministry in the flesh leading to crucifixion and death, then resurrection, post-resurrection ministry, and glory to follow (Luke 24:26).  Christ Ascended to heaven from the Mount of Olives, where He will return to earth and set His feet upon it once again, beginning His Millennial Reign (Zechariah 14:4). As we have seen with the discussion of the First Time Marker above, we must distinguish the Resurrection of Jesus from the Ascension of Jesus. Likewise, Jesus stated that no one has ascended into heaven, except Jesus Himself (John 3:13; Proverbs 30:4; compare also the angels Genesis 28:12;  John 1:51)  Jesus also described the wonder of His Ascension (John 6:62).

4.4 What Does Ascended MeanHaving first laid out the three Time Markers, Paul asked the rhetorical question: “Now He ascended–what does it mean, except that He also descended into the lower parts of the earth?” (Ephesians 4:9). If someone said they ascended to the top of a tree, we would think they started from the ground below (I understand the illustration has severe limitations). The rhetorical question implies there was a starting point on the ground where you normally stood before you ascended. The rhetorical question points to a starting point on the earth where Jesus dwelt before He ascended. It may also help to consider destinations implied in the rhetorical question. The implied destination of descent would be the earth, referring to the incarnation, and more precisely the land of Israel. This explanation fits well with Yahweh abiding with His people in the land of Israel on His way to the temple (see 3.1.1 above). The implied destination of ascent would be heaven. Paul contrasted the descent to earth (incarnation) with ascent to heaven (glorification). 

The phrase “lower parts of the earth” should be understood in the context of the rhetorical question describing the usual place of abode as the starting point. In this case, the usual place of abode (associated with the destination of the descent) was Israel on the surface of the earth. Therefore, the phrase “lower parts of the earth” would not exclude a tomb in Israel, but it would exclude all places outside of Israel. The most obvious meaning would be the surface of the earth in Israel where Jesus normally lived and walked. Paul described a destination of the descent with the phrase “lower parts of the earth.” The destination of the descent was not the tomb, but the land of Israel. Further word study may help resolve the meaning of the phrase “lower parts of the earth,” but the basic implication of the question stresses the destination of Israel as the place of descent, which contrasts with the ascent to heaven.

Paul wanted to be certain that he clearly elucidated the meaning of “ascend” in this context so that no one would misunderstand his meaning and reference to Psalm 68:10 in the context of Ascension, Captivity, and Gifts. Even with Paul’s explanation of the phrase “lower parts of the earth,” people have misunderstood that activity of Christ. Some people see that phrase “lower parts of the earth” as proving that Jesus went to Sheol after His crucifixion because, in their mind, the “lower parts of the earth” must be Sheol. We will discuss that view in more detail below. But for now, we should consider the use of the comparative term “lower parts of the earth.” 

Lower Parts of the Earth

4.5 Lower Parts of the EarthThe Greek phrase “lower part of the earth” only occurs in Ephesians 4:9. Appendix Four to the Afterlife [3] for those verses regarding the Pit. Please note that Sheol is not a place of praise for God, but silence (Isaiah 38:10; Psalm 6:5; 31:17; 115:17). Therefore, Sheol is not in view here.

4.5.1.2 Ezekiel 26:20. The Lord God proclaimed of Tyre that He would “make you dwell in the lower parts of the earth”. Afterlife [3].

New Testament Usage of “Lower Parts of the Earth”

4.5.2 The New Testament Usage Of Lower Parts of the Earth

4.5.2.1 Ephesians 4:9. Paul wrote that Jesus had descended into the lower parts of the earth (Ephesians 4:9).  We should consider that in Psalm 68 God descended to earth and rode through the desert and wilderness (Psalm 68:4, 7); the earth quaked and Sinai itself quaked at the presence of God (Psalm 68:8). God laid down among the sheepfolds (Psalm 68:13) and abides on Mount Zion (Psalm 68:16) and descended to Mount Sinai (Psalm 68:17). So, Psalm 68:18 stands against the background of God’s descent to earth to help the humans of Israel on earth. Therefore, we should keep that background in mind. Nothing in Psalm 68 speaks of Christ descending to Sheol, as described above.

4.5.2.2 The Syntax of Lower Parts of the Earth. Some people argue over the syntax of “the lower parts of the earth.”  Some of the discussion involves the use of the genitive case in connection with the the term “lower.” What did Paul mean with the phrase “lower parts of the earth”? People have popularized three different views of the genitive “of the earth.”  We can review them briefly.

4.5.2.2.1 Comparative Genitive. Some people see a comparative genitive, rendering the phrase: “the region lower than the earth.” In this interpretation, some people identify the part lower than the earth as Hades. The comparative genitive compares two different things here. Some people argue that the adjective is in the attributive position to the noun “part,” disfavoring the comparative genitive.

4.5.2.2.2 Appositive GenitiveSome people equate the part of the earth, with the earth itself: “the lower region, namely the earth.” This view emphasizes that the terms stand in apposition to one another, indicating they both refer to the same thing. Some people then see the incarnation of Jesus as Christ descending to earth, or the Holy Spirit descending to earth at Pentecost.

4.5.2.2.3 Partitive GenitiveSome people see a partitive genitive, producing the translation: “the lower parts of the earth.” Some people indicate that the lower part is the grave, noting that Paul did not use a superlative, but a comparative, as if the earth only had two parts, higher and lower. Paul described a multi-tiered universe, with somewhere on or below the earth and somewhere above the highest heavens (Ephesians 4:10). To gain a better understanding of New Testament usage of regional language, we may benefit from reviewing other verses about “regions” translating the term used for “parts” in Ephesians 4:9.

4.5.3 Different Regional Parts. Several New Testament texts describe different regional parts using language similar to Ephesians 4:9. For further detail, see Appendix One below.

4.5.3.1 Matthew 2:22. In Matthew 2:22,  we hear of the regions of Galilee. Afterlife [3]). Second, Old Testament believers were never in captivity to anyone after death on earth (Matthew 10:28; Luke 12:5; John 8:31-36). David wrote in Psalm 16:10 that he knew God would not abandon his soul to Sheol, nor would God allow His Holy One to undergo decay. See the article on Psalm 22 [30].  People completely misunderstand the Trinity by overlooking the plain text of Psalm 22:1. In what sense was Jesus forsaken? God the Father forsook Jesus by not delivering Messiah from suffering and death, even with His groanings. Likewise, in Psalm 16:10, the destination of death and suffering is in view. Although God the Father forsook Jesus to suffering and death, God will not forsake the body or soul of Messiah to Sheol after death. Nothing in Psalm 16:10 compels the translation that Jesus went to Sheol after death. In fact, David knew that God would keep his soul out of Sheol after death (Psalm 49:15). Please ponder Matthew 10:28 and Luke 12:5 again in this context. Moreover, the Hebrew term frequently describes an existing closeness that is broken by bad activity. For example, the people of Israel forsook God and His ways and so God forsook them for a time. The key difference is that Messiah was not in Sheol for a time and then left behind there. Likewise, Messiah was not abandoned by God in Sheol. Afterlife [31]. Luke provided the inspired New Testament commentary on Psalm 16:10 translating the Hebrew into Greek. Spiritual Gifts [32] for a fuller treatment of those gifts. With the giving of those gifts, Paul then developed how those gifts brought about a new result of freedom from spiritual captivity for the members of the Body of Christ, as described above. God moved Paul to write as a careful builder, describing different elements in the foundation of the church. The first foundational element included the blessings we have in Christ Jesus. The second foundational element concerned how those those blessings laid a foundation for the church. The third foundational element explained the mystery of the church. The fourth foundational element described the unity in the Church. Having outlined the prior foundational elements, only then Paul laid out the foundational elements of the power of unity in the Body of Christ. Truth upon truth, God revealed the structure and activity of the church. Therefore, we see how the arrival of the spiritual gifts produced a new result in the church: no more captivity to evil behavior in the body of Christ. 

6.1.2 Gifts of People. Paul described people as gifts. Let me emphasize the importance of understanding spiritual gifts. Paul taught in other places that different kinds of apostles existed, and more than twelve people held the spiritual gift of apostle. Likewise, it seems apparent that many people apparently received the spiritual gift of prophet, evangelist, pastor and teacher.  In Ephesians 5, Paul emphasized the person aspect of the gifts. See Appendix One in Spiritual Gifts [32].

6.1.2.1 The Office of Apostle and The Spiritual Gift of Apostle. The Spiritual Gift of Apostle differs sharply from The Office of Apostle. Judas Iscariot, a non-believer and son of destruction, held the office of apostle. He was never a believer, never baptized with the Holy Spirit, and never had a single spiritual gift, because they were not given during his lifetime on earth. In Acts 1:20, Luke applied Psalm 109:8 to Judas Iscariot. In Psalm 109:8, David wrote that the wicked have repaid him evil for good, and hatred for his love. David prayed for judgment upon that wicked man: “Let his days be few; let another take his office.” 70David wrote: “יִֽהְיֽוּ־יָמָ֥יו מְעַטִּ֑ים פְּ֝קֻדָּתֹ֗ו יִקַּ֥ח אַחֵֽר“. Moses used the word “office” to refer to the position of trust and authority in Genesis 41:34–overseers in Egypt to watch over the grain collection; in Jeremiah 29:26, evil Shemaiah wrote lies that he had replaced Jehoiada the priest as overseer in the LORD’s house over every madman who prophesies. In the New Testament, Luke used the word “office” to describe the position held by Judas. 71Luke used the Greek words “Τὴν ἐπισκοπὴν“. This same word was applied to the office of overseer (“τις ἐπισκοπῆς“) in 1 Timothy 3:1, indicating it was also related to the office of elder in the church. Likewise, in Philippians 1:1, Paul wrote to overseers (“ἐπισκόποις“) and deacons (“διακόνοις”), the only two offices still in the church. Luke also distinguished the ministry of Judas Iscariot from his apostleship. 72Luke used the Greek terms “τῆς διακονίας” from “ἀποστολῆς”. Peter declared that a man must be appointed to occupy the ministry and apostleship vacated by Judas Iscariot. Eleven apostles were too few and thirteen too many (Acts 1:15-26). At the time Matthias became the new twelfth apostle, the church had not been created and the spiritual gifts had not been given, although Christ had arisen already. Therefore, we must be careful to distinguish The Office of Apostle from The Spiritual Gift of Apostle. Because no one today can meet the qualifications to occupy the office of apostle, it does not continue today, except that Jesus alone holds that office along with the office of high priest (Hebrews 3:1). 

6.2 Psalm 68 Gifts of Power and Strength. We should be careful to see that in Psalm 68, after God entered the temple, He gave the people of Israel gifts of strength and power. 73The Hebrew terms were “עֹ֖ז” and “תַעֲצֻמֹ֥ות“. Therefore, we know that all believers, before spiritual gifts were given in the New Testament, already had received the special gifts of strength and power when God occupied the Old Testament Temple. All believers still enjoy those gifts, but now have better gifts bestowed upon the members of the Body of Christ. Psalm 68 closed with “Blessed be God!” 

Section Seven 

Conclusion

Under the inspiration of God, Paul brought Old Testament theology into the New Testament. As a Hebrew of the Hebrews writing under the inspiration of God, Paul described two temples, two victories, and One God to link the creation of the Old Testament Temple with the New Testament Temple. In the New Testament, the church has been freed from captivity and now lives in the abiding presence of God in the dynamic, living New Testament Temple. As one integrated temple composed of individual personal temples, God abides in those temples. God united together all saints in one bond of peace, with one hope of our calling, with one Lord, one faith, one baptism, one God and Father who is over all and through all and in all.  United with diversity, the individual saints exercise their spiritual gifts to produce greater unity, growth, spiritual maturity, and stability when attacked. We join the Old Testament saints in their anthem of praise: “Blessed be God.” Amen. 

HALLELUJAH !

Appendix One

Chart of Some New Testament Usage of the Term Earth

VersePlaceActionSubjectComment
Ephesians 4:9Lower Parts of the Earthκατέβη εἰς τὰ κατώτερα [μέρη] τῆς γῆςJesusGeographical ?
John 2:12Capernaumκατέβη εἰς ΚαφαρναοὺμJesusGeographical
Acts 18:22Antiochκατέβη εἰς ἈντιόχειανPaulGeographical
Matthew 12:40Heart of the Earthἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας JesusJesus Like Jonah;
Tomb; Not Geographical
Matthew 24:30Of the Earthαἱ φυλαὶ τῆς γῆςJesus Geographical,
Attributive with Genitive
Luke 21:35Face of the Earthπάντας τοὺς καθημένους ἐπὶ πρόσωπον πάσης τῆς γῆςJesusGeographical,
Hebraism
Acts 17:26Face of the Earthπᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆςPaulGeographical,
Hebraism?
Matthew 23:35Upon the Earthπᾶν αἷμα δίκαιον ἐκχυννόμενον ἐπὶ τῆς γῆς Jesus Speaking to Scribes and PhariseesGeographical
Ephesians 6:3Upon the Earthἔσῃ μακροχρόνιος ἐπὶ τῆς γῆςPaul Quoting OTGeographical
James 5:5Upon the Earthἐτρυφήσατε ἐπὶ τῆς γῆςJames about the Wicked RichGeographical
Revelation 6:10Upon the EarthΕως πότε, ὁ δεσπότης ὁ ἅγιος καὶ ἀληθινός, οὐ κρίνεις καὶ ἐκδικεῖς τὸ αἷμα ἡμῶν ἐκ τῶν ατοικούντων ἐπὶ τῆς γῆςSouls under the Altar in Heaven SpeakingGeographical
Revelation 16:18Upon the Earthοὗ ἄνθρωπος ἐγένετο ἐπὶ τῆς γῆς τηλικοῦτος σεισμὸς οὕτω μέγαςSeventh Angel, Men on EarthGeographical
John 3:31Of the Earthὁ ὢν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστιν καὶ ἐκ τῆς γῆς λαλεῖ. JesusGeographical,
Spiritual
John 12:32From the Earthκἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόνJesus Geographical,
Spiritual
Acts 22:22From the Earth


Αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον, οὐ γὰρ καθῆκεν αὐτὸν ζῆνJerusalem Jews about PaulGeographical
Acts 1:8End of the Earthκαὶ ἕως ἐσχάτου τῆς γῆςJesus Laying out Plan of WitnessingGeographical
Acts 13:47End of the Earthἕως ἐσχάτου τῆς γῆςPaul Quoting the Lord about EvangelismGeographical
Acts 2:19The Earth Belowσημεῖα ἐπὶ τῆς γῆς κάτω Peter Speaking about SignsGeographical
Ephesians 1:10The Things in the Heavens and the The Things on the Earthτὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆςJesus Filling UpGeographical/
Spiritual
Colossians 1:16All Things in the Heavens and on the Earthὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆςJesus CreatingGeographical/
Spiritual
Colossians 1:20Both Things on Earth and Things in Heaven εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [δι’ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖςJesus Made PeaceGeographical/
Spiritual
Colossians 3:5The Upon the Earth Members Νεκρώσατε οὖν τὰ μέλη τὰ ἐπὶ τῆς γῆς,Paul Speaking about MembersGeographical/
Spiritual
Hebrews 11:38In Deserts, and Mountains, and Caves, and Holes of the Earthἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσιν καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς Old Testament SaintsGeographical
Revelation 6:15Kings of the Earthοἱ βασιλεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ χιλίαρχοι καὶ οἱ πλούσιοι καὶ οἱ ἰσχυροὶ καὶ πᾶς δοῦλος καὶ ἐλεύθερος ἔκρυψαν ἑαυτοὺς εἰς τὰ σπήλαια καὶ εἰς τὰς πέτρας τῶν ὀρέωνKings of the Earth and Everyone Else on EarthGeographical
James 5:7Of the Earthὁ γεωργὸς ἐκδέχεται τὸν τίμιον καρπὸν τῆς γῆς Farmer Receives Precious Produce of the EarthGeographical
Revelation 5:3On the Earth or Under the Earthκαὶ οὐδεὶς ἐδύνατο ἐν τῷ οὐρανῷ οὐδὲ ἐπὶ τῆς γῆς οὐδὲ ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον οὔτε βλέπειν αὐτό Only Lamb Worthy to Open Book of Seven SealsGeographical/
Spiriutual
Revelation 5:13In the Heavens and on the Earth and under the Earth and in the Seasκαὶ πᾶν κτίσμα ὃ ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς καὶ ὑποκάτω τῆς γῆς καὶ ἐπὶ τῆς θαλάσσης, καὶ τὰ ἐν αὐτοῖς πάντα, ἤκουσα λέγονταςAll Created Things in the Heavens and upon the Earth Praise GodGeographical/ Spiritual?
Revelation 13:11Out of the EarthΚαὶ εἶδον ἄλλο θηρίον ἀναβαῖνον ἐκ τῆς γῆςBeast Arose out of The EarthGeographical
Revelation 14:3From the Earthοἱ ἠγορασμένοι ἀπὸ τῆς γῆςPurchased from the EarthGeographical
Revelation 17:8On the Earthκαὶ θαυμασθήσονται οἱ κατοικοῦντες ἐπὶ τῆς γῆςDwellers upon the EarthGeographical
Revelation 18:24On the Earthκαὶ πάντων τῶν ἐσφαγμένων ἐπὶ τῆς γῆς Slain on the EarthGeographical

Reference [+]

Spiritual Gifts │ The Spiritual Gift of Helps │ Video | Christ Assembly

Posted By sundouloi On In A Spiritual Gift Manual Posts,Exegesis,Romans,Series,SGM,Spiritual Gifts,Spiritual Gifts Manual,Studies,The Spiritual Gifts Series | Comments Disabled

SPIRITUAL GIFTS SERIES

The Spiritual Gift of Helps

Class of Gift: Service 

“Helps

1 Corinthians 12:28

An updated version of this study is found in the following free E-BOOK for download:

Click here for FREE E-BOOK [32]: Spiritual Gifts: Empowering Life Today [32]

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

Section One

Introduction

1.1 Every Born-Again Christian Has at Least One Spiritual Gift.  Every born-again believer in Jesus Christ has received a spiritual gift from the Lord Jesus Christ (1 Corinthians 12:4-11). Please recall also that one spiritual gift may have a variety of ministries (“διακονιῶν”), with a variety of spiritual effects (1 Corinthians 12:4-7). Therefore, if you have the Spiritual Gift of Helps, that single gift may result in a variety of ministries and spiritual effects. Although not all believers may have the Spiritual Gift of Helps, they should be careful to lay hold of people for the purpose of helping them pursue the glory of God.

1.2 Meaning of the Term “Helps.” The term used to describe the Spiritual Gift of Helps  (“ἀντιλήμψεις“–1 Corinthians 12:28) means a believer with a special ability to lay hold of someone for their benefit. This word only occurs once in the New Testament in 1 Corinthians 12:28. Therefore, we have very little direct lexical information regarding this term.

1.3 Helps and the Spiritual Gifts. All believers must know and use their spiritual gifts to the glory of God. All believers, not just the pastors and church leaders, perform the work of helps.  While all believers must perform the work of helps, only some believers have the Spiritual Gift of Helps, bestowed by the Holy Spirit upon some, but not all, believers as a gift of grace which works according to His power (Ephesians 3:7).

1.4 The New Testament Diversity of the Term “Helps.” The Greek term translated as “helps” (“ἀντιλήμψεις“) has no other appearance in the New Testament outside of 1 Corinthians 12:28. Therefore, we do not see any direct use of term in the New Testament to understand its meaning. It was used in the Septuagint (the Old Testament translated into Greek).

1.5 The Usage of the Term “Helps” in the Septuagint Please recall that the Septuagint is not inspired. Only the original autographs of the New Testament are inspired. In the Septuagint, the term “help” appears in Psalm 22:19, as “assistance” when David identified the LORD as his help and beseeched the LORD to hasten to his assistance (“τηναντιλημψιν” translating “לְעֶזְרָתִי”). In Psalm 84:5, the Psalmist wrote that blessed is the man whose strength (“αντιλημψις” translating “עוֹז”) is in the LORD. In Psalm 83:8,  we read that Assyria became a “help” (“αντιλημψιν” translating “זְרוֹעַ”)  to the children of Lot. In Psalm 89:18, the Psalmist described the LORD as our “shield” (“αντιλημψις” translating “עֻזָּמוֹ”). In Psalm 108:8, the Psalmist described Ephraim as a “helmet”(“αντιλημψις” translating “מָעוֹז”).  Based upon these uninspired translations (with English from the New American Standard Bible) that should be viewed with caution, the usage in the Septuagint supports the translation of 1 Corinthians 12:28 as “helps,” but adds a background of assistance with power and military strength, and even the concept of a helmet for protection. But the Septuagint employs wide discretion in translating terms and casts some doubt upon the heavy reliance upon the Septuagint translations above. Therefore, the ideas behind “helps” means to lay hold of someone for the purposes of protection, strength, and deliverance.

Section Two

The Ministry of Laying Hold

2.1 Pressing On. Paul described Jesus as having laid hold (“κατελήμφθην”) of Paul (Philippians 3:12). While Jesus has a firm grip on Paul, Paul continues to press on that he may lay hold (“καταλάβω”) of the prize of the upward call of God in Christ Jesus. Notice the interaction between the two grips. Jesus first grips and holds Paul, and then Paul strives to grip the prize of the upward call of God, the very purpose of Jesus gripping Paul in the first place. Paul did not struggle to release the grip of Jesus, but to fulfill the grip of Jesus by laying hold of the prize of God’s upward call. One grip strengthens the other grip.

Identification. If you have a ministry of striving to lay hold of the prize of the upward call of God, while Jesus grips you, then you may have The Spiritual Gift of Helps.

2.2 Letting Down. After Saul met Jesus on the Damascus road, Saul began to proclaim Jesus in the synagogues. He confounded the Jews living in Damascus by proving that Jesus is the Christ. After many days, the Jews plotted to kill Saul, but the disciples took Saul by night and let him down through an opening in the wall and he escaped to Jerusalem (Acts 9:19-25).

Identification. If you have a ministry of providing the means of escape and protection for other believers under attack,  then you may have The Spiritual Gift of Helps.

2.3  BarnabasAfter Saul of Tarsus met Jesus on the Damascus road, Saul (later known as Paul) went to Jerusalem. There the brethren were afraid of him because they knew of his prior, violent hatred of Christians and his earlier actions in arresting Christians. Many believers in Jerusalem did not believe that Paul was a disciple. Barnabas, however, “took hold of him” (“ἐπιλαβόμενος”) and brought Paul to the apostles, who received him so that he was with them, moving freely about Jerusalem, speaking out boldly in the name of the Lord (Acts 9:26-31).

Identification. If you have a ministry of laying hold of a new believer to introduce them to other believers so that fears and prejudices may be laid aside, then you may have The Spiritual Gift of Helps.

Section Three

The Ministry of Helper

3.1 John Mark. When Paul and Barnabas returned from their mission to Jerusalem to deliver a contribution from Antioch to the poor of Jerusalem, they brought with them John who was also called Mark (Acts 12:25). As Paul and Barnabas began their first missionary journey, they took along John as their helper (“ὑπηρέτην”). John helped Paul and Barnabas proclaim the word of God. After John’s early departure from the first missionary journey, Paul refused to take John on the next missionary journey, but Barnabas separated from Paul and took John with him (Acts 15:36-41). Paul later found Mark to be useful for service (“εὔχρηστος εἰς διακονίαν“) to Paul (2 Timothy 4:11).

Identification. If you have a ministry of traveling with missionaries, and seek to aid them in their preaching and teaching, you may have The Spiritual Gift of Helps.

Section Four

The Ministry of Supporting The Use of Other Gifts

4.1 Barnabas. When the Holy Spirit began producing much fruit in Antioch, the Jerusalem church sent Barnabas to Antioch to investigate the matter. After witnessing first hand the many great things God was doing in Antioch among the people, and especially the Gentiles, Barnabas left and went to Tarsus to pick up Paul and bring him to Antioch to join the ministry team. Barnabas helped Paul develop his use of spiritual gifts by his daily encouragement to participate in the booming ministry at Antioch and use his spiritual gifts to the glory of God (Acts 11:19-30). You may recall that on the first missionary journey, Paul at Lystra discerned the faith the lame man had to be made well, and the man was healed by God. Yet, the people regarded Barnabas as the chief speaker and called Barnabas the name of their highest god, Zeus (Acts 14:8-18). Although Paul did his share of preaching on that first missionary journey, Barnabas and Paul worked together on a ministry team and both were acclaimed speakers. Please keep in mind that Barnabas was instrumental in bringing Paul along in the ministry and helping him use his spiritual gifts to the glory of God.

Identification. If you have a ministry of seeking out believers to have them join a ministry team, so that they will use their spiritual gifts next to other gifted believers, and the ministry team functions even better together, then you may have The Spiritual Gift of Helps.

4.2 Paul. Having benefited from Barnabas influencing his life, Paul wrote under the inspiration of God about discipleship. Paul taught that discipleship begins with salvation and leads to entrusting the things learned from others to the next generation of disciples who will in turn entrust those things to the next generation of disciples (2 Timothy 2:2). Paul practiced what he preached and taught. Young Timothy joined Paul in missionary service and Paul greatly aided Timothy by instructing him and encouraging him to use his spiritual gifts to the glory of God (see all of 1 Timothy and 2 Timothy). Paul performed the same type of service for Titus (see the Book of Titus)  and others in the New Testament.

Identification. If you have a ministry of helping disciples to use their spiritual gifts to the glory of God and often provide hands on guidance, then you may have The Spiritual Gift of Helps.

Hallmarks of the Spiritual Gift of Helps

Helps: Understanding the Spiritual Gifts. The believer with the Spiritual Gift of Helps ministers in many ways, helping believers with protection, service, development and discipleship. They use their spiritual gift to assist ministry teams, develop individual believers, and provide protection against threats.

Please review this entire article to understand The Spiritual Gift of Helps and to see if you have that spiritual gift.

If you want to examine yourself regarding The Spiritual Gift of Helps, then see if you have a special ability to help other believers glorify God and to protect them from evil. If you find yourself participating in some of the activities listed below, then you may have The Spiritual Gift of Helps.

♦  Helps-gifted believers may have a ministry of striving to lay hold of the prize of the upward call of God, while Jesus grips them.

♦  Helps-gifted believers may have a ministry of providing a means of escape and protection for other believers under attack.

♦  Helps-gifted believers may have a ministry of laying hold of new believers to introduce them to other believers so that fears and prejudices may be laid aside.

♦  Helps-gifted believers may have a ministry of traveling with missionaries and aiding them with preaching and teaching.

♦  Helps-gifted believers may have a ministry of seeking out believers to join a ministry team, so that they will use their spiritual gifts next to other gifted believers, and the ministry team functions better together.

♦  Helps-gifted believers may have a ministry of helping disciples to use their spiritual gifts to the glory of God and often provide hands-on spiritual guidance.

Conclusion

Because the word “helps” only occurs one place in the New Testament, we have very little direct lexical evidence to determine what the word means in the New Testament. Therefore, I am cautious about its meaning in the context of The Spiritual Gift of Helps. Even so, the meaning most obvious to me would be that this spiritual gift enables other believers to use their spiritual gifts. Of course, we all share in that privilege of helping others use their spiritual gifts through the process of discipleship, but these people shine brightly using their gift while striving to lay hold of the prize, providing escape and protection for other believers, introducing them to others and overcoming fear and prejudice, traveling with missionaries, and seeking out others to join a ministry team.

HALLELUJAH !

 

Scripture Words Defined │Commandments, Statutes, Law

Posted By sundouloi On In Bible Studies,ESM,Inspiration,Studies | Comments Disabled
NORTHERN GLORY

Charge, Commandments, Statutes, Law, Judgments, Testimonies, Ways and Precepts

Defined and Distinguished

Section One

Introduction

Scripture Words Defined │Commandments

1.1 Verbal, Plenary Inspiration. God inspired the very words (verbal inspiration) of the Old and New Testaments. He also inspired all the words (plenary inspiration) of the Old and New Testaments. Therefore, the words of the Bible really matter. Scripture Words Defined │Commandments As I read the Old Testament, I noticed the words “commandments”, “statutes”, “judgments”, and other terms. I reviewed some of the literature on these terms, but did not find satisfactory answers showing the basis for differentiating those terms, or not. Scripture Words Defined │Commandments  Christ Assembly Welcome | Exegetical Studies [33]

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

1.2 Abraham. My study began with the Book of Genesis, where I read in one verse that Abraham (long before the Law of Moses) obeyed Yahweh and Yahweh said that Abraham kept My charge (“מִשְׁמַרְתִּי”), My commandments (“מִצְוֺתַי”), My statutes (“חֻקּוֹתַי “) and My laws (“וְתוֹרֹתָי”) (Genesis 26:5). Forsaken by God │God Divided ? │Psalm 22:1 | Christ Assembly [34]

In the study below, please take notice that Yahweh frequently used the terms “My charge,” “My law,” “My commandments,” “My statutes,” and “My judgments.” He revealed those things and owned them. He gave them to His covenant people, and required their love and obedience.  Inspiration │ Scripture Words Defined │ Christ Assembly Scripture Words Defined │Commandments

Section Two

Charge

2.1 “My Charge” Defined. The basic meaning of the term “My charge” (“מִשְׁמַרְתִּי”) concerns guarding, keeping safe, and an obligation to keep safe and ready for Yahweh’s use. Several uses of this term provide insight into how a charge from Yahweh operates. As King David prepared to die, he commanded (“וַיְצַו”) Solomon his son: keep  the charge (“שָׁמַרְתָּ אֶת-מִשְׁמֶרֶת”) of Yahweh your God, to walk (“לָלֶכֶת”) in His ways (“בִּדְרָכָיו”), to keep His statutes (“לִשְׁמֹר חֻקֹּתָיו”), and His commandments (“מִצְוֺתָיו”), and His judgments (“וּמִשְׁפָּטָיו”) 4Some modern translations use the term “ordinances” to translate the Hebrew word “judgments” (“מִשְׁפָּטִים”). Because the term for judges (“שֹׁפְטִים”) and judgments (“מִשְׁפָּטִים”) related closely to one another in meaning and form, I prefer “judgments” rather than “ordinances” to translate the Hebrew terms. and His testimonies (“וְעֵדְוֺתָיו”), as written in the law of Moses (1 Kings 2:3).  Inspiration │ Scripture Words Defined │ Christ Assembly

2.2 “My Offerings.” In Numbers 18:8, Yahweh said that He gave Aaron charge (“אֶת-מִשְׁמֶרֶת”) over “My offerings” (“תְּרוּמֹתָי”). Yahweh declared that “I have given” (“נָתַתִּי”) to Aaron all the offerings. Yahweh gave them as a portion to Aaron and his sons as a perpetual allotment. But Yahweh also imposed strict conditions upon the gift. He regulated who may eat what offerings, how they must be eaten, and the proper procedures related to those offerings. In essence, Yahweh entrusted those holy offerings to Aaron, and imposed a duty upon Aaron to keep those offerings holy. Therefore, we see that “charge” means that Yahweh gave a specific person a specific thing (often a holy thing) that came with a duty to guard it and keep it as Yahweh commanded. This gift amounted to entrusting a precious and holy thing to a specific person to be guarded against corruption and used according to Yahweh’s specific instructions.

2.3 In Charge. In Ezekiel 44:8, Yahweh rebuked the house of Israel because the people had not kept “charge” (“מִשְׁמֶרֶת”) of “My holy things” (“קָדָשָׁי”), but set foreigners to keep charge (“לְשֹׁמְרֵי מִשְׁמַרְתִּי”) of My sanctuary. In this case, the holy charge entrusted to Israel had been ignored and transferred improperly by them (Israel) to other people as they chose. The house of Israel violated the charge of Yahweh concerning His holy things; they violated their duty to keep the holy things holy.

2.4 My Watch In Habakkuk 2:1, Habakkuk described himself as a prophet standing on “my watch” (“עַל-מִשְׁמַרְתִּי”). Some translations render the prophet standing on his guard post (“עַל-מִשְׁמַרְתִּי”). 5See also Isaiah 21:8, where the lookout is stationed every night at my guard post (“עַל-מִשְׁמַרְתִּי”). In both cases, we see the similarity that Habakkuk was watching and guarding. Therefore, we learn that the term “My charge” (“מִשְׁמַרְתִּי”) includes a specific duty to keep watch and maintain vigilance. Scripture Words Defined │Commandments

2.5 Summary.  The term “My charge” means that, within the covenant relationship, someone (usually Yahweh) entrusted a holy item to a specific person or group for holy use as Yahweh directed, while keeping it safe from corruption of all kinds. 

Section Three

Law

3.1 “My Law” Defined. The term “law” means a general promise and plan of action from Yahweh concerning a particular matter. Yahweh requires His covenant people:  (a) to have faith in His promises; and (b) to live according to His plans.  So, with that general definition of the term “law” in mind, we can now continue in the same passage to see how the term “commandment”  relates to the term “law.” 6As we will see later, the law from Yahweh has righteous statutes and judgments, and no other nation has such righteous laws as the law of Yahweh given to His people, Israel (Deuteronomy 4:8, properly translated; see also Leviticus 18:3).  Inspiration │ Scripture Words Defined │ Christ Assembly

3.2 Moses. Just as Yahweh revealed law and commandments to Abraham, so Yahweh revealed law and commandments to Moses (Deuteronomy 30:10; Joshua 22:5; 2 Kings 18:6; Deuteronomy 30:16; Nehemiah 1:7, 9:13).

3.3 Manna and Law. The story of the manna in the wilderness illustrates the concepts of “law” and “commandments.” The people of Israel were hungry and grumbled against Moses and Aaron. Yahweh then told Moses that Yahweh would rain bread from heaven. Yahweh intended to test the people of Israel to see if they would walk “in His law (“בְּתוֹרָתִי”) or not” (my partial translation of Exodus 16:4). That “law” was broad: Yahweh will rain manna and described Yahweh’s general promise and plan. Yahweh promised to provide daily manna, and they would gather a day’s portion every day, except on the sixth day they were to bring in twice as much as they gathered daily (Exodus 16:5). The particular matter at issue was the people’s hunger and grumbling, showing their lack of faith that Yahweh would provide for them in the wilderness. Yahweh intended to test the obedience of the people of Israel to the law of Yahweh. We will see that the term “My commandments” provided specific guidance regarding the general law. Yahweh revealed various laws. For example, the law of the grain offering (Leviticus 6:14); the law of the sin offering (Leviticus 6:25); the law of the guilt offering (Leviticus 7:1); the law for mothers (Leviticus 12:7);  the law of leprosy (Leviticus 13:59); and the law of jealousy (Numbers 5:29).

3.4 Stand By. Yahweh told Moses to stand by Him, so that Yahweh may speak to Moses all the “commandments” (“הַמִּצְוָה”) and the “statutes” (“וְהַחֻקִּים”) and the “judgments” (“וְהַמִּשְׁפָּטִים”) which you shall teach them, that they may observe them in the land (Deuteronomy 5:31). Therefore, we should be careful to distinguish those terms from one another and also seek to understand what they mean.

3.5 The Reading of the Law. Moses wrote “this law” (“אֶת-הַתּוֹרָה הַזֹּאת”) and gave it to the priests, and to all the elders of Israel. They were to teach the law to the people and use it for the benefit of the people. The law was to be read in the presence of all the people, including the men, women, children, and the aliens (Deuteronomy 31:9; compare Nehemiah 8:1-18).

3.6 The King and the Scroll. In Deuteronomy 17:14-20, Yahweh explained that after the people entered the promised land, the people would say: “I will set a king over me like all the nations who are around me.” (Deuteronomy 17:14). Yahweh then prescribed how to select that king and the special restraints on that king (Deuteronomy 17:15-18). Yahweh did not direct the people to set up a king, but the people rejected Yahweh as king and sought their own king (1 Samuel 8:7). Yahweh also required every king to write out a copy of “this law” (“הַתּוֹרָה הַזֹּאת”) on a scroll 7The king wrote this law upon a scroll (“הַתּוֹרָה הַזֹּאת, עַל-סֵפֶר”); at times some translators mistakenly used the term “book” instead of “scroll” when describing “this law” (“בְּסֵפֶר הַתּוֹרָה הַזֹּאת”) (Deuteronomy 28:61). in the presence of the Levitical priests. The king must read that scroll all the days of his life, that he may learn to fear Yahweh his God, by carefully observing all of this law and these statutes (Deuteronomy 17:18-19; Joshua 1:8; compare also 2 Chronicles 23:11, Psalm 132:12, and  Ezra 7:6). 8The king may have written out the entire law, but it is also possible that the phrase “this law” may mean just the king material described in Deuteronomy 17:14-17, to remind himself of the particular laws that apply specifically to kings. Other specific uses of the term “this law” refer to particular laws, like the law of burnt offerings, as described below. See also the two large stones with “this law” written upon them (Deuteronomy 27:2-3, 8).

3.7 SummaryYahweh revealed the law to both Abraham and Moses. By doing so, Yahweh revealed to them His plans and purposes in the broadest terms, but He also required broad and comprehensive obedience. The laws helped His people in covenant relationship with Him to enjoy His blessing and avoid discipline from Yahweh. Scripture Words Defined │Commandments

Scripture Words Defined │Commandments

Section Four

Commandments

4.1 “My Commandments” Defined. The basic word for “My commandments” (“מִצְוֺתַי”) relates to the verb “command” which means to order something done. Yahweh said that His commandment was not too difficult for His people, nor out of reach; His commandment is not in heaven, nor beyond the sea. His commandment is very near His people, in their mouth and in their heart, that they may observe it (Deuteronomy 30:10-14; compare Jeremiah 31:33). As with many other terms associated with the obligations of the covenant, Yahweh personalized His terms: My law, My commandments, My statutes, etc. The general term “command” carries the idea of compelling action. Frequently, in the Old Testament, the command came from Yahweh and rested upon His covenant relationship with people. The commands help the people of the covenant remain in good relationship with Yahweh. 9Keep in mind that the law generally showed how sinful people are, and how much they need a Savior (Romans 7; Hebrews 10). With each covenant (Abraham and Moses, for example), Yahweh provided laws and commands. How does the term “commandment” relate to  the term “law?”  Inspiration │ Scripture Words Defined │ Christ Assembly

4.2 Manna and Commandments. Let us return to the account of Moses. After receiving the Law of Manna, Moses then explained what Yahweh commanded (“צִוָּה”) concerning the specific application of the Law of Manna (Exodus 16:8-21). Notice that Yahweh revealed the specific commandment to Moses, who then communicated it to the people (Exodus 16:16). The people of Israel were to gather enough manna so that every person in the tent would have enough to eat. Yahweh provided a specific commandment:  you shall take an omer apiece, according to the number of persons each of you has in his tent. On the sixth day, they were to gather two omers per person. Notice that the commandment provided specific application of the law and quantified the amount as an “omer.” 10(about 2 quarts, a tenth of an ephah (Exodus 16:36) Therefore, in this passage, the term “My commandment” (“מִצְוֺתַי”) concerning the Law of Manna provided specifics about the application of “My law” (“תוֹרֹתָי”). In other words, the commandment was “gather an omer,” which specified the exact amount to obey the Law of Manna. 11See also Exodus 16:32.

4.3 Refuse.  As Yahweh spoke with Moses concerning the manna, Yahweh had stern words for Moses.  In Exodus 16:28, Yahweh confronted Moses: “How long do you refuse to keep My commandments (“מִצְוֺתַי”) and My law“? 12Some modern translations provide “My commandments and My instructions.” I believe the use of “My instructions” seriously misleads the reader and clouds the careful distinction Yahweh used to differentiate law and commandment in that passage. Notice that Yahweh distinguished “My commandments” from “My law.” Yahweh required obedience to both the law and the commandments. General obedience to the law (collecting manna on six days) will not suffice if the people break the commandment (attempting to gather on the seventh day). Scripture Words Defined │Commandments

4.4 I Am Yahweh. The Book of Leviticus also contains examples of commandments. In Leviticus 22:31, Yahweh required the people to keep (“וּשְׁמַרְתֶּם”) My commandments (“מִצְוֺתַי,”) and do them (“וַעֲשִׂיתֶם, אֹתָם”); I am Yahweh.” The context here makes a difference. Yahweh gave very specific commandments regarding very specific details pertaining to animals offered for sacrifice. The level of detail includes a male without defects:  such as blindness, eczema, scabs, overgrown, stunted, or other problems. Notice that people must “keep” the commandments, and “do them.” The commandments provided specific details about how to obey the law.

4.5 Tithe. The Book of Deuteronomy also provides examples of keeping the commandments of Yahweh. For example, in Deuteronomy 26:13, Yahweh commanded that the sacred portion of all increase of the land, a tithe, should be paid in the third year to the Levite, to the stranger, to the orphan and to the widow, that they may eat in your towns and be satisfied. That detailed direction to give to the Levite, the stranger, the orphan and the widow amounted to one of many specific commands. The general Law of Tithing came with specific commands regarding how the tithe related to specific groups (Levites, strangers, orphans, and widows). Furthermore, Yahweh your God declared in Deuteronomy 26:16: “This day Yahweh your God commands you to do these statutes and judgments. You shall therefore be careful to do them with all your heart and with all your soul.” So, how did the terms “statutes” and “judgments” relate to the terms “laws” and “commandments”? We will look at some verses in the next section. Scripture Words Defined │Commandments

4.6 Summary. The term “commandment” described the specific guidance given to keep the law and walk in a specific covenant. Inspiration │ Scripture Words Defined │ Christ Assembly

Section Five

Statutes 

5.1 My Statutes Defined. The statutes (“חֻקַּת”) of Yahweh provided the divine basis for rendering judgments (“שְׁפָטִים”). As above, many nations had their own statutes, but Israel was not allowed to follow them (Leviticus 18:3). In 2 Kings 17:13, Yahweh warned Israel and Judah through His prophets and every seer, saying: “Turn from your evil ways and keep (“וְשִׁמְרוּ”) “My commandments” (“מִצְוֺתַי”), “My statutes” (“חֻקּוֹתַי,”) according to all the the law which I sent to you by the hand of My servants the prophets. In this verse, we see that “My commandments” and “My statutes” were both commanded by the prophets, the servants of Yahweh (compare Zechariah 1:6). Both “My commandments” and “My statutes” form subsets of the Law.  Inspiration │ Scripture Words Defined │ Christ Assembly

5.2 Yahweh Does Judgment. At times, Yahweh Himself does judgment upon a land and its gods. For example, Yahweh said: against all the gods of Egypt “I will do judgment” (“אֶעֱשֶׂה שְׁפָטִים”); at the same time, Yahweh smote all the first-born in the land of Egypt, both of man and of beast (Exodus 12:12). Yahweh also promised that His covenant with Israel, given through Moses, would be a covenant of fearful power. He promised to perform miracles never seen on earth before and all the people among them will see the working of Yahweh, for it is a fearful thing that I am going to perform (Exodus 34:10). Scripture Words Defined │Commandments

5.3 I Am YahwehAgainst this background of Yahweh Himself doing judgment, Yahweh revealed statutes. Yahweh promised His people: if they followed “My statutes” and “My judgments,” they will live, because “I am Yahweh” (Leviticus 18:4). The judgments do not originate from Moses or another human, but Yahweh revealed His statutes, so that the human judges on earth would follow His divinely revealed statutes in rendering judgments (2 Chronicles 19:6; Exodus 22:8). As the people followed the statutes of Yahweh, they lived. Scripture Words Defined │Commandments

5.4 Moses Judged. In Exodus 18:16, Yahweh explained how judgment related to “My statutes” and “My laws.” Moses related the process for deciding disputes: after hearing the dispute, then Moses said: then I judge (“וְשָׁפַטְתִּי”) between a man and his neighbor and make known (“וְהוֹדַעְתִּי”) the statutes of God (“אֶת-חֻקֵּי הָאֱלֹהִים”) and His laws (“וְאֶת-תּוֹרֹתָיו”).” In this verse, we see the term “then I judge” (“וְשָׁפַטְתִּי”). The judgment rendered by Moses related directly to the statutes of God and the commandment of Yahweh. In the case of dispute resolution between a man and his neighbor, the judgment of righteousness came from the revealed, divine statutes. We know already that the commandment of Yahweh meant the specifics about the application of law, but commandments also related to duties in how to walk with Yahweh. Statutes related to judging between a man and his neighbor and choosing the correct option. “My statutes” embodied the revelation from Yahweh that permitted a judge to enter a righteous judgment in resolving a conflict between a man and his neighbor.

5.5 Wine and Strong Drink Leviticus 10:9 aids in understanding the meaning of “statute” (“חֻקַּת”). Yahweh revealed to Moses that Aaron and his sons shall not drink wine or strong drink. Yahweh indicated this decision was a statute forever (“חֻקַּת עוֹלָם”) throughout all your generations (“לְדֹרֹתֵיכֶם”); it applied only to Aaron and his sons, and not the general population of Israel. Yahweh distinguished the requirements for Aaron and his sons from the general congregation of Israel. The concept of judgment and distinguishing between two parties often plays a key role with the concept of “statutes.” Yahweh may disapprove of specific conduct (drinking wine and strong drink) for Aaron and his sons, but approve of the same conduct for the rest of the people.

5.6 Walk In My Statutes. In Leviticus 18:4, properly translated, 13Some modern translations render the Hebrew word “judgments” (“מִשְׁפָּטַי”) as instructions, but are not consistent in that use. Those same translations confuse the reader by failing to render consistent translations of the same word. I understand context may make a difference, but smoothing a translation or changing words may also cause new problems. Yahweh emphasized that Yahweh revealed “My statutes” so that His people would walk in them. Yahweh declared to His people: “You are to do (“תַּעֲשׂוּ”) My judgments (“מִשְׁפָּטַי”) and keep (“תִּשְׁמְרוּ”) My statutes (“חֻקֹּתַי”), to walk (“לָלֶכֶת”)  in them: ‘I am Yahweh your God'” (my translation). In this verse, we observe that “My judgments” (“מִשְׁפָּטַי”) are not the same as “My statutes” (“חֻקֹּתַי”). 14In Leviticus 18:26, properly translated, Yahweh revealed:  My statutes (“חֻקֹּתַי”) and My judgments (“מִשְׁפָּטַי”) apply to aliens and sojourners living with Israel.

5.7 Mingling. In Leviticus 19:19 Moses recorded the command of Yahweh to keep “My statutes” (“חֻקֹּתַי”):  do not cross breed cattle, do not sow two kinds of seed in the same field, nor wear garments of two mingled materials. These statutes reflect the prohibitions of Yahweh and His divine choices. Scripture Words Defined │Commandments

5.8 Statutes for Household Relationships. The vows in a household received special attention in Numbers 30. Yahweh revealed the binding effect of certain vows upon females, and those vows differed by age and marital status. Yahweh commanded to (“צִוָּה יְהוָה”) Moses those statutes (“הַחֻקִּים”) concerning the vows of females (Numbers 30:16).

5.9 Perpetual Statutes. Yahweh also revealed a few perpetual statutes, indicating that they had specific, perpetual application.

5.9.1 Priesthood. Aaron and his sons shall have the priesthood by a perpetual statute (“לְחֻקַּת עוֹלָם”) (Exodus 29:9).

5.9.2 Day of Atonement. On the seventh month, the tenth day, the people were to  humble their souls and both the natives and aliens were not to do any work. The people were to observe the Day of Atonement (“יוֹם הַכִּפֻּרִים”) as a perpetual statute (“לְחֻקַּת עוֹלָם”) (Leviticus 16:29, 34).

5.9.3 Priestly Trumpets. Yahweh told Moses to make two trumpets of silver. The priestly sons of Aaron were to blow the trumpets for the purpose of summoning the people. If only one trumpet was blown, then the heads of the divisions of Israel were to assemble before Moses; if both were blown, then all the congregation would gather (Numbers 10:1-10). The priestly sons of Aaron were to blow the trumpets, and this was a perpetual statute (“לְחֻקַּת עוֹלָם”) throughout your generations (“לְדֹרֹתֵיכֶם”) (Numbers 10:8).

5.9.4 The Red Heifer. Yahweh described a statute of the law (“חֻקַּת הַתּוֹרָה”) which Yahweh commanded (“צִוָּה יְהוָה”) concerning the special offering of an unblemished, red heifer. Yahweh gave very specific revelation concerning the animal, the sacrifice, the duty of the priests, and the aftermath of the sacrifice. Yahweh called the entire matter a “perpetual statute” (“לְחֻקַּת עוֹלָם”) to the sons of Israel and to the alien that sojourned among them (Numbers 19:10, 21). Scripture Words Defined │Commandments

5.10 My Statutes, My Commandments, My Covenant. In Leviticus 26:15, Yahweh revealed the relationship between the terms “My statutes” (“חֻקֹּתַי”) and “My judgments” (“מִשְׁפָּטַי”) and “My commandments” (“מִצְוֺתַי”), and “My covenant” (“בְּרִיתִי”). The Lord said  if the people rejected “My statutes” and abhor “My judgments” so as not to carry out all “My commandments,” and so break “My covenant” . . . .” In that verse, keeping Yahweh’s statutes and judgments would enable the people to carry out His commandments. So, as the people kept the commandments, they also kept the covenant. Moses also said that he taught statutes (“חֻקִּים”) and judgments (“וּמִשְׁפָּטִים”) as Yahweh God commanded me (“צִוַּנִי”) (Deuteronomy 4:5; 9:3). Scripture Words Defined │Commandments

5.11 Summary. The term “My statutes” means, with the covenant relationship, the revelation of Yahweh’s view of particular conduct, and disobeying that revelation results in Yahweh’s displeasure.

Section Six

Judgments

6.1 “My Judgments” Defined. In the Old Testament, the judgment related directly to the act of judging. 15Likewise, Yahweh has only one judgment for both strangers and natives, for I am Yahweh your God (Leviticus 24:22). Abraham called upon The Judge of All the Earth (“הֲשֹׁפֵט כָּל-הָאָרֶץ”) to distinguish between the righteous (“צַדִּיק”) and wicked (“רָשָׁע”) when Yahweh “will do judgment” (“יַעֲשֶׂה מִשְׁפָּט”) (my translation) (Genesis 18:25). 16In Genesis 18:25, the term “will do” occurs as a qal imperfect. Compare, for instance, Deuteronomy 10:17-18, where Yahweh your God, the God of gods and the Lord of lords, the great, the mighty, and the awesome God who does not show partiality nor take a bribe “does judgment” (“עֹשֶׂה מִשְׁפַּט”). Yahweh “does judgment” (“עֹשֶׂה מִשְׁפַּט”–qal participle-masculine singular absolute) for the orphan and widow.  Some translators render the term “judgment” as “justice,” but I prefer to keep a more linear meaning to the term for the sake of consistency. From Genesis 18:25, we learn that the Judge of All the Earth does judgment. The central concept associated with “My judgments” relates to Yahweh making a decision between two choices. Please keep in mind that Yahweh does judgment. Judgment brings severe consequences when people, like Pharaoh, made their own evil choices, rejecting the judgment of Yahweh.  Inspiration │ Scripture Words Defined │ Christ Assembly

6.2 Judges and Officers.  Yahweh directed the people of Israel:  you will give to yourselves 17“תִּתֶּן-לְךָ”–qal imperfect second person masculine singular. judges (“שֹׁפְטִים”) and officers (“וְשֹׁטְרִים”) in their towns which Yahweh their God will be giving 18The term “will be  giving” (“נֹתֵן”) occurs as a qal participle masculine singular absolute. to them to be your judges (“לִשְׁבָטֶיךָ”). 19The term “for your judges” (“לִשְׁבָטֶיךָ”) occurs as noun common masculine plural construct with suffix “you” second person masculine singular. They shall judge (“וְשָׁפְטוּ”) the people (“אֶת-הָעָם”) with “righteous judgment” (“מִשְׁפַּט-צֶדֶק”) (Deuteronomy 16:18). Therefore, we know that  both judges and officers do judgments. Yahweh warned those judges and officers that they must not distort (“לֹא-תַטֶּה”) judgment (“מִשְׁפָּט”), by showing partiality, taking gifts which blind the eyes of the wise and pervert the words of the righteous (Deuteronomy 16:19). Scripture Words Defined │Commandments

6.3 Sodom and Gomorrah. In Genesis, Abraham heard that Yahweh was about to destroy Sodom and Gomorrah. Upon hearing that news, Abraham became concerned about his nephew Lot, who lived in Sodom. Abraham knew that Yahweh distinguished the “righteous” from the “wicked” when it came to doing judgment. I like the translation “doing judgment” because of the action Yahweh was about to take against those evil cities. Abraham had a discussion with Yahweh about His judgments. Abraham asked Yahweh: “shall not the “Judge of All the Earth” (“הֲשֹׁפֵט כָּל-הָאָרֶץ”) “not do judgment” (“לֹא יַעֲשֶׂה מִשְׁפָּט”)?” Yahweh does not have different judgments; Yahweh only has perfect judgment. Therefore, Yahweh does judgment. That passage illustrates that when Yahweh does judgment as Judge of all the earth, He distinguished between the righteous and the wicked. Then Yahweh does judgment upon the wicked. Scripture Words Defined │Commandments

6.4 Breastplate of Judgment. Yahweh prescribed very specific ornaments for the high priest to wear. Those ornaments included the Breastplate of Judgment (Exodus 28:29). Aaron would carry the names of the children of Israel 20The names of the children of Israel may be names of the twelve tribes of Israel. in the breastplate of righteousness (“חֹשֶׁן הַמִּשְׁפָּט”) upon his heart, when he went into the holy place, for a memorial before Yahweh continually.  The Urim and Thumim were also placed (“נָתַתָּ”) in the breastplate of judgment (“מחֹשֶׁן הַמִּשְׁפָּט”). And Aaron shall carry (“וְנָשָׂא אַהֲרֹן”) the judgment (“שְׁמוֹת”)  of the sons of Israel over his heart continually (Exodus 28:30; Leviticus 8:8). Scripture Words Defined │Commandments

6.5 Urim and Thumim. The Urim and Thumim guided the decisions of the people of Israel, particularly after Moses died. Yahweh selected Joshua to succeed Moses. Although Joshua had the Spirit of Yahweh in him, Yahweh directed Joshua to stand before Eleazar the priest and he would inquire (“וְשָׁאַל”) for him by the judgment of the Urim (“בְּמִשְׁפַּט הָאוּרִים”) before Yahweh (“לִפְנֵי יְהוָה”). At the command of Joshua, the people would go out, and by his command they would come in, even Joshua and the entire congregation (Numbers 27:21). Therefore, we see that the “judgment of Urim” was critical in the decisions of Israel as they went forth, especially in battle. Yet, the Urim and Thumim did not provide an answer for King Saul, as he confronted the army of the Philistines camped at Gilboa. 21Compare Deuteronomy 33:8. Saul then turned to a medium to inquire of her. Saul sought help from the dead prophet Samuel. 22Compare Isaiah 8:20: instead of consulting mediums and spiritists, they should have consulted their God: “to the law and to the testimony”. Yahweh had turned away from Saul for the evil things Saul had done in forsaking Yahweh. In the time of Ezra, the governor said that certain men should not eat of the most holy things, until a priest stood up with Urim and Thumim (Ezra 2:63; see also Nehemiah 7:65).  These passages show us that Yahweh used Urim and Thumim to reveal His judgment between two choices or things. Scripture Words Defined │Commandments

6.6 Statutory Judgments. Yahweh provided two specific statutory judgments.

6.6.1 The Statutory Judgment of Inheritance. Yahweh provided that inheritance rights would benefit daughters, if the father had no sons. If the father had neither daughters nor sons, then benefits went to his brothers. If he had no brothers, then to his father’s brothers. Yahweh described that pattern of inheritance as a “statutory judgment” (“לְחֻקַּת מִשְׁפָּט”) to the sons of Israel (“לִבְנֵי יִשְׂרָאֵל”), just as Yahweh commanded (“צִוָּה”) Moses (Numbers 27:11). Yahweh construed the law of inheritance, by making a judgment about who exactly would receive the inheritance rights under different situations.

6.6.2 The Statutory Judgment of Blood Avengers. In Numbers 35:23, Yahweh required the death penalty for murder. Yahweh provided specific fact patterns that constituted murder. For example, if a man struck another man with an iron object, so that he died, he was a murderer (Numbers 35:16). Likewise, if a man struck another man with a stone in his hand, by which the other man will die, and the man died, he was a murderer (Numbers 36:17). If the avenger (“גֹּאֵל”) met the murderer (“הָרֹצֵחַ”), then the avenger would have surely put the murderer to death (Numbers 35:19). But, if a man pushed another man suddenly, without enmity, or threw something at him without lying in wait, and was not his enemy or seeking his injury, then he was not the murderer (“הָרֹצֵחַ”), but the manslayer (“הַמַּכֶּ֔ה”)  (Numbers 35:20-23). And then the congregation (“הָעֵדָה”) shall judge (“וְשָׁפְטוּ”) between the avenger and between the manslayer. The congregation had to deliver the manslayer out of the hand of the avenger, and restore him to his designated city of refuge, and the manslayer had to stay there until the high priest died (Numbers 35:25). And these things (“וְהָיוּ אֵלֶּה”) shall be to all the generations of Israel in all their dwellings “for a statute of judgment” (“לְחֻקַּת מִשְׁפָּט”).  Again, Yahweh revealed His choices about what acts constituted murder, so that the congregation would do judgment upon the murderer and confine the manslayer to the city of refuge. Scripture Words Defined │Commandments

6.7  Statutes and Judgments. Yahweh directed His people to listen to the statutes and judgments (“אֶל-הַחֻקִּים וְאֶל-הַמִּשְׁפָּטִים”). Yahweh said: I am teaching you to do (“אָנֹכִי מְלַמֵּד אֶתְכֶם, לַעֲשׂוֹת”) those statutes and judgments. Notice that Yahweh taught statutes and judgments, and they must be done. Therefore, we learn that both statutes and judgments consisted of revelations from Yahweh, and they were things which described behaviors that must be done (Deuteronomy 4:1). Likewise, Yahweh directed His people: “you do” (“תַּעֲשׂוּ”) the Passover according to all of its statutes and according to all of its judgments (“כְּכָל-חֻקֹּתָיו וּכְכָל-מִשְׁפָּטָיו”) (Numbers 9:3). As above, Yahweh revealed the Law of the Passover, and also provided more specific guidance with its statutes and its judgments. Scripture Words Defined │Commandments

6.8 Temple Statutes In Ezekiel 43:11, Yahweh provided specific information regarding the millennial temple. He commanded that Ezekiel make known (“הוֹדַע”) to the people, if they were ashamed of their evil works, all the statutes (“כָּל-חֻקֹּתָיו”) for the temple and its laws (“וְכָל-תּוֹרֹתָו”) (Ezekiel 43:11). Yahweh also provided specific statutes for the altar (Ezekiel 43:18).

6.9 Judges. Yahweh directed the people of Israel: you will give to yourselves (“תִּתֶּן-לְךָ”)23The Hebrew term “give to yourselves” occurs as a qal imperfect second person masculine singular . judges (“שֹׁפְטִים”) and officers (“וְשֹׁטְרִים”) in their towns which Yahweh will be giving (“נֹתֵן”) 24The Hebrew term “giving” (“נֹתֵן”) occurs as a qal participle masculine singular absolute. to you to be your judges (“לִשְׁבָטֶיךָ”)25The Hebrew term occurs as a noun common masculine plural construct with suffix “you” second person masculine singular. and they shall judge (“וְשָׁפְטוּ”) the people (“אֶת-הָעָם”) with “righteous judgment” (“מִשְׁפַּט-צֶדֶק”).

6.10 Jerusalem and the Nations. In Ezekiel 5:6, Adonai Yahweh (“אֲדֹנָי יְהוִה”) indicted Jerusalem: she has rebelled against “My judgments” (“מִשְׁפָּטַי”) and acted more wickedly than the nations; she has rebelled against “My statutes” (“חֻקּוֹתַי”) more that the lands which surround her; for they have rejected “My judgments” and have not walked in “My statutes.” Because of their evil ways, Adonai Yahweh said: I will do (“עָשִׂיתִי”) judgments (“מִשְׁפָּטִים”) upon Jerusalem before the eyes of all the nations (Ezekiel 5:8).  Notice the people of Jerusalem have acted more wickedly that the nations which surround them as they rebelled against “My statutes” and “My judgments (Ezekiel 5:7). Notice also the people of Jerusalem did not even keep the “judgments of the nations” (“כְמִשְׁפְּטֵי הַגּוֹיִם”) surrounding them (compare 2 Chronicles 7:19). Scripture Words Defined │Commandments

6.11 SummaryThe term “My judgments” means, within the covenant relationship, the decisions of Yahweh concerning one or more particular options. Yahweh does judgment, based upon His revealed decisions.

Section Seven

Testimonies

7.1 Testimonies Defined. In Exodus 31:18, Yahweh finished speaking with Moses on Mt. Sinai. Then, before Moses left the presence of Yahweh, Yahweh gave to Moses two tablets of the testimony (“לֻחֹת הָעֵדֻת”), tablets of stone, written with the finger of God (see also Exodus 32:15-16 and Exodus 34:29). When we compare Deuteronomy 5:1,  we see that Moses proclaimed the statutes and judgments to the people of Israel. Moses reminded the people that Yahweh made a covenant with the people of Israel, a covenant which He had not made with their fathers. Moses reminded the people that at Horeb, Yahweh spoke face to face with the people from the midst of the fire on the mountain. Yahweh spoke to them the Ten Words, as recounted in Deuteronomy 5:6-21. Yahweh spoke no more to the people and delivered to Moses two tablets containing the Ten Words (Deuteronomy 5:22). Then, Yahweh dismissed the people, but told Moses to stand by Him on the mountain and Yahweh spoke to Moses all the commandments and the statutes and the judgments which Moses should teach them to do (Deuteronomy 5:31-33). From this passage, we can discern that the law, statutes and judgments were spoken after the Ten Words. It appears that the Ten Words, written on the tablets, constituted the testimony (“הָעֵדֻת”) from Yahweh. The testimony, written on the two stone tablets, provided ten general commandments described as the ten words. In order to provide more specific guidance for living, Yahweh then gave further revelation to Moses in the form of law, statutes and judgments. Those revelations pertained to the covenant relationship established with the people at Mt. Sinai.  Inspiration │ Scripture Words Defined │ Christ Assembly Scripture Words Defined │Commandments

7.2 The Ark of the Testimony. In Exodus 25:16, Yahweh told Moses to put the “testimony” (“הָעֵדֻת”) which Yahweh would give him into the ark (see also 1 Kings 8:9 and Hebrews 9:4). The scroll of the law, completed by Moses, and placed in the ark of the covenant, remained there as a witness against the people of Israel (Deuteronomy 31:24-30). Scripture Words Defined │Commandments

7.3 Law and Testimonies. In Deuteronomy 4:44-45,  we read: “Now this is the law (“הַתּוֹרָה”) which Moses set before the sons of Israel; these are the testimonies (“הָעֵדֹת”) and the statutes (“וְהַחֻקִּים”) and the judgments (“וְהַמִּשְׁפָּטִים”) which Moses spoke to the sons of Israel, when they came out of Egypt” (see also Deuteronomy 6:17). This verse confirms that the testimonies have their own unique designation, and they related to the covenant established at Mt. Sinai.

7.4 Covenant and Testimonies. In Psalm 25:10, David declared: “All the paths of Yahweh are loving-kindness and truth to those who keep His covenant and His testimonies (“וְעֵדֹתָיו”).” 26See also 2 Chronicles 34:31. Likewise, in Psalm 78:5 Yahweh set a testimony (“עֵדוּת”) in Jacob and a law (“וְתוֹרָה”) He appointed in Israel, that they should be taught to the following generations (see also Psalm 81:5 and Psalm 93:5). At times, Yahweh described other covenants. Each covenant came with testimony, law, judgments and statutes, although they may have had overlaps between the new and old revelation.

7.5 Other Uses of the Term “Testimony.” At times, the word “testimony” may refer to human testimony in legal proceedings. For example, a man shall not be put to death on the testimony (“עֵד”) of a single witness (Numbers 35:30). Therefore, we must be careful to distinguish the meaning of the term testimony when applied to revelation from Yahweh from other forms of testimony.

7.6 Summary. The term “testimony” means first, within the covenant relationship, the two tablets of stone written by the finger of God, containing the ten words. In a wider sense, the term “testimony” means the revelation of God concerning prescribed and proscribed behaviors in a general sense. Scripture Words Defined │Commandments

Section Eight

Ways

8.1 “My Ways” Defined. Yahweh revealed the vast differences between His ways and thoughts and human ways and thoughts:  “For “My thoughts” (“מַחְשְׁבוֹתַי”) are not your thoughts, nor are your ways “My ways” (“דְּרָכָי”) declares Yahweh” (Isaiah 55:8). Yahweh continued: “For as the heavens are higher than the earth, so are “My ways” (“דְרָכַי”) higher than your ways and “My thoughts” than your thoughts.” (Isaiah 55:9). Therefore, we learn that we would never know and understand the ways of Yahweh unless He revealed them and explained them to us. The term “My ways” described Yahweh’s paths for living that are coordinate with His thoughts. His ways of doing things match perfectly with His thoughts. He never had a conflict between His thoughts and His ways, but they always remain in perfect, divine harmony. By faith, we learn His ways and His thoughts, and benefit from His revelation. As we follow His ways, we live supernatural lives, giving glory to Yahweh.  Inspiration │ Scripture Words Defined │ Christ Assembly

8.2 Abraham and The Ways of Yahweh. Long before Isaiah wrote about the ways of Yahweh, Yahweh explained His ways to Abraham. In Genesis 18:19, Yahweh explained that He chose Abraham so that Abraham would command his children and his household 27Abraham’s household numbered three hundred and eighteen trained men able to bear the sword; they are not just children (Genesis 14:14). to keep the way of Yahweh (“וְשָׁמְרוּ דֶּרֶךְ יְהוָה”) by doing (“לַעֲשׂוֹת”) righteousness “and judgment”   . . . .” 28The translation of the term “and judgment”  (“וּמִשְׁפָּט”) instead of the term “justice” suits me because of the way Yahweh used that term for judgment in connection with the term “to do” (“לַעֲשׂוֹת”). The term here “to do” (“לַעֲשׂוֹת”) occurs as a qal infinitive in construct with righteousness and judgment. While justice may fit the ideas here, so also does the concept of “do judgment” as explained in Section Six above. Yahweh revealed to Abraham that He chose Abraham for a specific purpose: he must command (“יְצַוֶּה”) his children and his household to keep the way of Yahweh. Abraham became the Father of the Jews, and many other nations (Genesis 12:1-3). Yahweh intended for Abraham to command all of his offspring and his household to keep the way of Yahweh, as a perpetual way of life under the covenant they enjoyed with Yahweh. Scripture Words Defined │Commandments

8.3  The Song of David. In 2 Samuel 22:22, we read about the Song of David in the day that Yahweh delivered him from the hand of all his enemies and from the hand of Saul:  “For I have kept (“שָׁמַרְתִּי”) the ways of Yahweh (“דַּרְכֵי יְהוָה”) and have not acted wickedly against my God.” David knew the ways of God, just as previous men of faith had known the ways of God.

8.4 The Royal Promise to Solomon. The Lord made a special promise to Solomon, confirming the same promise 292 Samuel 7:12-13. He made to David :  “And if you walk in My ways (“וְאִם תֵּלֵךְ בִּדְרָכַי”), keeping (“לִשְׁמֹר”) 30 The term “keeping”(“לִשְׁמֹר”) occurs as a qal infinitive in construct with “My statutes” (“חֻקַּי”) and “My commandments” (“וּמִצְוֺתַי”). “My statutes” (“חֻקַּי”) and “My commandments (“וּמִצְוֺתַי”) as your father David walked, then I will prolong your days” (1 Kings 3:14; see also 1 Kings 11:33 , 38; 2 Kings 17:13). Just as David knew the ways of Yahweh and walked in them, so also Solomon would be blessed if he kept the covenant with Yahweh (see Psalm 18). Notice that Yahweh also required Solomon to keep “My statutes” and “My commandments”, as he walked in the ways of Yahweh. Scripture Words Defined │Commandments

8.5 The Eyes of Vanity. In Psalm 119:37, the Psalmist wrote: “Turn away my eyes from looking at vanity, and “revive me” (“חַיֵּנִי”) in “Your ways” (“בִּדְרָכֶךָ”). For the Psalmist, as he gazed at vanity, he turned to Yahweh and asked Yahweh to revive him in Yahweh’s ways. This theme of revival plays an important role in Psalm 119, and here the Psalmist ties that revival with returning to the ways of Yahweh. So, we see a clear contrast between looking at vanity, and walking in the ways of Yahweh. When we sin, we stray from the ways of Yahweh.

8.6 The Way of Your Precepts.  In Psalm 119:27, the Psalmist prayed: Yahweh “make me understand” (“הֲבִינֵנִי”) 31The term “make me understand” (“הֲבִינֵנִי”) occurs in the hiphil stem, here showing the causative nature of his prayer that Yahweh would produce understanding. Without Yahweh causing him to understand the way of Yahweh, the Psalmist would not be able to meditate upon the wonders of Yahweh. the “way” (“דֶּרֶךְ”) of “Your precepts” (“פִּקּוּדֶיךָ”). Without persistent prayer for Yahweh to make us understand the way of Yahweh, we will not meditate upon His wonders.

8.7 Summary. The terms “ways”, in the covenant relationship, means the general path for righteous living as the people of God travel through life. As the believer walks with Yahweh, the believer does not stray from the path, even when evil forces tend to drive the believer off the path of righteousness. Scripture Words Defined │Commandments

Section Nine

Precepts

9.1 Precepts Defined. The Psalmists spoke of the the “precepts of Yahweh” (“פִּקּוּדֵי יְהוָה”). The word precepts, usually in the Hebrew form of “Your precepts” (“פִּקּוּדֶיךָ”),  occurs only in the Psalms. 32The term for “precepts” occurs 27 times in the Psalms, and then only three times (Psalm 19:8, 103:18, and 111:7) outside of Psalm 119 (24 times). The root of this word occurs frequently in the Old Testament, and often conveys the idea of oversight from one in authority, causing a major change in the one bound to that person of authority for better or worse (e.g., the blessings and the curses of the covenant). It also speaks of the numbering for service and war (Exodus 38:21). In the context of the Psalms, as part of the covenant, the believer remembers the covenant and the precepts of Yahweh oversee the life of the believer, and the believer becomes absorbed with those precepts through meditation, revival, obedience and many other interactions.  Inspiration │ Scripture Words Defined │ Christ Assembly

9.2 The Opening of Psalm 119. The Psalmist composed an alphabetic acrostic in Psalm 119, meaning that he wrote each section of eight verses so that each section began with the next letter of the Hebrew alphabet. In Psalm 119:1-8, the Psalmist used the following phrases: “in the law of Yahweh” (“בְּתוֹרַת יְהוָה”), His testimonies (“עֵדֹתָיו”), “in His ways” (“בִּדְרָכָיו”), “Your precepts” (“פִקֻּדֶיךָ”), “Your statutes” (“חֻקֶּיךָ”), “Your commandments” (“מִצְוֺתֶיךָ”),  and “Your judgments” (“מִשְׁפְּטֵי”). Therefore, I understand that all those terms form a significant part of Scripture. Scripture Words Defined │Commandments

9.3 Commanded Precepts. In Psalm 119:4, we read of Yahweh: “You “commanded” (“צִוִּיתָה”) “Your precepts” that “we should keep them diligently” (“לִשְׁמֹר מְאֹד”).” 33Some translators translated the word “commanded” (“צִוִּיתָה”) as “ordained,” but that translation makes it harder to understand the precision of Scripture and obfuscates the verbal inspiration of Scripture for English readers unfamiliar with the Hebrew original text.  Notice that the “precepts” came from the command of Yahweh. In a sense, they fall within the general category of commandments.

9.4 The Way of Your Precepts. In Psalm 119:27, the Psalmist requested: “make me understand (“הֲבִינֵנִי”) “the way of Your precepts” (“דֶּרֶךְ-פִּקּוּדֶיךָ”). The result of understanding the way of Your precepts was that he may meditate (“אָשִׂיחָה”) on “Your wondrous works” (“בְּנִפְלְאוֹתֶיךָ”) (see also Psalm 119:78). The Psalmist had strong emotional ties to the precepts of Yahweh, and the Psalmist interacted with those precepts.

9.5 Precepts Rejoice the Heart. In Psalm 19:8,  we observe that the “precepts of the Lord” (“פִּקּוּדֵי יְהוָה”) are right (“יְשָׁרִים”), rejoicing the heart (“מְשַׂמְּחֵי-לֵב”). From the Psalmist we learn that Yahweh provided the precepts, and that they are right. The precepts also rejoice the heart. For the Psalmist, like others contemplating the revelation of Yahweh, the precepts caused strong emotional reactions in him. Scripture Words Defined │Commandments

9.6 Precepts and Mercy. The Psalmist testified:  “the mercy of the Lord (“וְחֶסֶד יְהוָה”) is eternally upon those who fear Him (“עַל-יְרֵאָיו”) and His righteousness (“וְצִדְקָתוֹ”) to children’s children;  to those who keep His covenant  (“לְשֹׁמְרֵי בְרִיתוֹ”) and remember His precepts (“וּלְזֹכְרֵי פִקֻּדָיו”), to do them (“לַעֲשׂוֹתָם”) (Psalm 103:17-18). We learn here that the loving-kindness of Yahweh is upon those who fear Him and His righteousness. Those people remember the precepts of Yahweh, and do them. Notice the term “do them.” Precepts can be done, not only learned and remembered. They represent a divine command to take concrete action. Saved people remember the precepts and do them. Believers practice precepts because the loving-kindness and righteousness of Yahweh keep believers for all generations.

9.7 Precepts Are Sure.  In Psalm 111:7,  we read: “The works of Yahweh’s hands are truth (“אֱמֶת”) and judgment (“וּמִשְׁפָּט”).  All His precepts (“כָּל-פִּקּוּדָיו”) are sure (“נֶאֱמָנִים”).” The Psalmist affirms that all Yahweh’s precepts are sure, in the sense of trustworthy and reliable. 34In Nehemiah 13:13, certain men were considered reliable (“נֶאֱמָנִים”) to be in charge of the storehouses.  In Proverbs 27:6, the wounds of a friend are faithful  (“נֶאֱמָנִים”), as opposed to the deceitful kisses of an enemy. In Isaiah 8:2, Yahweh considered Uriah and Zechariah to be faithful  (“נֶאֱמָנִים”) witnesses.

9.8 Meditation and Precepts. In Psalm 119:78, the Psalmist described some elements of meditation: “May the proud (“זֵדִים”) be ashamed (“יֵבֹשׁוּ”), for they subvert me (“עִוְּתוּנִי”) with a lie (“כִּי-שֶׁקֶר”); but I shall mediate (“אָשִׂיחַ”) on Your precepts (“בְּפִקּוּדֶיךָ”).” Likewise, in Psalm 119:15, the Psalmist declared: “I will meditate (“אָשִׂיחָה”) on Your precepts (“בְּפִקּוּדֶיךָ”) and have respect (“וְאַבִּיטָה”) for Your ways (“אֹרְחֹתֶיךָ”). The Psalmist meditated on the precepts, especially when facing severe opposition. Notice that while the proud subverted the Psalmist with lies, he meditated upon the precepts of Yahweh. As a way of life, the Psalmist meditated upon and respected the ways of Yahweh. The precepts of Yahweh formed a bulwark against lies and attacks by the proud and other wicked people.

9.9 Forsaking Precepts. The Psalmist examined the dangers of forsaking the precepts of Yahweh: “The proud (“זֵדִים”) have dug pits for me and almost destroyed me (“כִּמְעַט–made few or little”), but I did not forsake Your precepts (“לֹא-עָזַבְתִּי פִקֻּדֶיךָ”)” (Psalm 119:85). Likewise, in Psalm 119:87, the Psalmist continued: “They almost (“כִּמְעַט”) destroyed me (“כִּלּוּנִי”) on earth, but as for me, I (“וַאֲנִי”) did not forsake (“לֹא-עָזַבְתִּי”) Your precepts (“פִקֻּדֶיךָ”).” The Psalmist continued this same theme in Psalm 119:110: “The wicked (“רְשָׁעִים”) have laid (“נָחַלְתִּי”) a snare (“פַּח”) for me, yet I have not gone astray (“לֹא תָעִיתִי”) from Your precepts (“וּמִפִּקּוּדֶיךָ”).” Regarding the oppression of man, in Psalm 119:134 the Psalmist prayed: “Redeem me (“כָּל-אֹרַח שֶׁקֶר”) from the oppression of man (“מֵעֹשֶׁק אָדָם”), that I may keep (“וְאֶשְׁמְרָה”) Your precepts (“פִּקּוּדֶיךָ”).” As the Psalmist experienced oppression, he disclosed his feelings and stamina in Psalm 119:141: “I am small (“צָעִיר”) and despised (“וְנִבְזֶה”), yet I do not forget (“לֹא שָׁכָחְתִּי”) Your precepts (“פִּקֻּדֶיךָ”).” The wicked attacked the Psalmist, but even then he did not forsake Yahweh’s precepts. In these verses we observe a very close connection between: (a) the onslaught of the wicked, seeking to destroy the Psalmist;  and (b) the Psalmist did not forsake Yahweh’s precepts. Even when the Psalmist felt weak and small, he still did not forget Yahweh’s precepts. Meditation upon Yahweh’s precepts while under the fire of oppression caused the Psalmist not to forsake those precepts.

9.10 Revive and Precepts. At times, the Psalmist prayed that Yahweh would revive him: “Behold, I long “for Your precepts” (“לְפִקֻּדֶיךָ”); “revive me” (“חַיֵּנִי”) “through Your righteousness” (“בְּצִדְקָתְךָ”) (Psalm 119:40). The Psalmist reflected upon the how Yahweh revived him: “Forever (“לְעוֹלָם”), I will never forget (“לְעוֹלָם, לֹא-אֶשְׁכַּח”) Your precepts (“פִּקּוּדֶיךָ”), for by them You have revived me (“חִיִּיתָנִי”)” (Psalm 119:93). The Psalmist also requested Yahweh to revive him because he loved the precepts of Yahweh: “Consider (“רְאֵה”) how I love (“אָהָבְתִּי”) Your precepts (“כִּי-פִקּוּדֶיךָ”); revive me (“חַיֵּנִי”), O Yahweh, according to Your righteousness (“כְּחַסְדְּךָ”) (Psalm 119:159). The Psalmist highlighted the close connection between essential life and the precepts. The precepts of Yahweh revived the Psalmist, and provided spiritual life and revival as he longed for the precepts of life. The Psalmist tied his request for Yahweh to revive him to the righteousness of Yahweh. From time to time in the life of the believer, we need to be revived, in the sense of lifted up and renewed spiritually. According to the righteousness of Yahweh, the Psalmist seeks for Yahweh to revive him.

9.11 Save Me, I Sought Your Precepts. The Psalmist trusted in his relationship with Yahweh: “I am Yours (“לְךָ-אֲנִי”), save me (“הוֹשִׁיעֵנִי”); for I have sought (“דָרָשְׁתִּי”) Your precepts (“פִקּוּדֶיךָ”) (Psalm 119:4). When tough times came upon the Psalmist, so that he needed for Yahweh to save him, he called out “I am Yours, save me.” He explained that he sought the precepts of Yahweh, and therefore his seeking of the precepts confirmed that he was Yahweh’s child.

9.12 Understand and Precepts. Experience and age do not automatically mean you know Yahweh and understand life: “I understand (“אֶתְבּוֹנָן”) more than the aged (“מִזְּקֵנִים”), because “I have guarded” (“נָצָרְתִּי”) Your precepts (“פִקּוּדֶיךָ”)” (Psalm 119:100). This verse provides the fulfillment of the Psalmist’s prayer that Yahweh would make him understand His precepts (Psalm 119:27).

9.13 The False Way and Precepts. The precepts provide understanding, and such understanding caused the Psalmist to hate every false way: “From Your precepts (“מִפִּקּוּדֶיךָ”) I get understanding (“אֶתְבּוֹנָן”); therefore, I hate (“שָׂנֵאתִי”) every false way (“כָּל-אֹרַח שָׁקֶר”)” (Psalm 119:104). Because the Psalmist esteemed right all the precepts of Yahweh, and had gained understanding from those precepts, the Psalmist hated every false way: “Therefore I esteem right (“יִשָּׁרְתִּי”) all Your precepts (“כָּל-פִּקּוּדֵי”) concerning everything (“כֹל”); I hate (“שָׂנֵאתִי”) every false way (“כָּל-אֹרַח שֶׁקֶר”)” (Psalm 119:128).  The Psalmist gained understanding from the precepts of Yahweh that enabled the Psalmist to discern the false way, and to hate it and avoid it. When it comes to decisions in life, the Psalmist relied upon the precepts of Yahweh for making big choices and avoiding false ways.

9.14 Testimonies and Precepts. Knowing Yahweh knew all his ways, the Psalmist kept the precepts and testimonies of Yahweh: “I keep (“שָׁמַרְתִּי”) Your precepts (“פִקּוּדֶיךָ”) and Your testimonies (“וְעֵדֹתֶיךָ”), for all my ways (“כָל-דְּרָכַי”) are before You (“נֶגְדֶּךָ”)” (Psalm 119:168). In this verse, we observe that the Psalmist kept both the precepts of Yahweh and the testimonies of Yahweh. As above, the precepts provided very specific things to do in obedience to Yahweh, as a way of life in Yahweh, while the testimonies of Yahweh provide general commandments for living.

9.15 Ready Help. The Psalmist counted upon the ready hand of Yahweh to help him: “Let Your hand be ready (“תְּהִי-יָדְךָ”) to help me (“לְעָזְרֵנִי”), for I have chosen (“בָחָרְתִּי”) Your precepts (“פִקּוּדֶיךָ”)” (Psalm 119:173).

9.16 I Seek Your Precepts. Walking in liberty resulted from the Psalmist seeking the precepts of Yahweh: “And I walk” (“וְאֶתְהַלְּכָה”) “in liberty” (“בָרְחָבָה”), for “I seek” (“דָרָשְׁתִּי”) “Your precepts” (“פִקֻּדֶיךָ”). (Psalm 119:45).

9.17 I Keep Your Precepts. The Psalmist had spiritual companions: “I am a companion of all those who fear You, and of those who keep (“וּלְשֹׁמְרֵי”) Your precepts (“פִּקּוּדֶיךָ”)” (Psalm 119:63).

9.18 The Proud and The Precepts. As above, during times of oppression, the Psalmist meditated upon the precepts of Yahweh. The Psalmist also withstood the proud and their specific lies against him by obeying the precepts: “The proud (“זֵדִים”) have forged a lie against me; with all my heart I will obey (“אֶצֹּר”) Your precepts (“פִּקּוּדֶיךָ”)” (Psalm 119:69). The proud also subverted the Psalmist with their lies: “May the proud  (“זֵדִים”) be ashamed (“יֵבֹשׁוּ”), for they subvert me (“עִוְּתוּנִי”) with a lie (“כִּי-שֶׁקֶר”); but I shall meditate (“אָשִׂיחַ”) on Your precepts (“בְּפִקּוּדֶיךָ”)” (Psalm 119:78). In Yahweh, the Psalmist always triumphed through the precepts of Yahweh.

9.19 Summary. The term “precepts”, within the covenant relationship, means the revelations of Yahweh that describe all the things believers must do to understand the revelation of Yahweh. As the believer understands and does the precepts of Yahweh, the believer meditates upon those precepts, even in the midst of strong persecution that makes the believer feel weak and small. The “precepts” help the believer to walk closely with Yahweh, and stir strong emotions in the believer. Scripture Words Defined │Commandments

Section Ten

Conclusion

In this preliminary study, I learned many things about the relationship of several terms from Scripture. Yet, I hesitate to write a conclusion at all, because I know I have only begun here. I see the complexity of the words, and remember that Yahweh’s ways and thoughts are not my ways and thoughts, but I must rely upon His revelation, and trust that His anointing and the mind of Christ will help me learn from God, and love God with my heart, soul and mind, so that my actions may reflect His glorious love for all people. As always, the blessings above are from Him, and the errors all mine.

Reference [+]

New Testament Mysteries Explained │ Study | Christ Assembly

Posted By sundouloi On In Bible Studies,ESM,Prophecy,Scripture,Studies,Theology | Comments Disabled
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New Testament Mysteries

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Eternal Life [1]

1.1 Only Believers Can Understand Spiritual Truth. Paul emphasized that only believers, that is, spiritual people born again by faith in Christ Jesus, can accept the things of the Spirit, because they are spiritually appraised.  Unbelievers simply treat all things taught by the Spirit as foolishness, and they are incapable of receiving the things taught by the Spirit (1 Corinthians 2:14-16).  

1.2 Jesus and the Mysteries of the Kingdom. Jesus also drew a distinction between the disciples and the crowds: the disciples had been given to know the mysteries of the kingdom of God, but the crowds were only taught in parables (Mark 4:11-12; Luke 8:10). I understand that in some sense, all the mysteries pertain to the kingdom of God, and we will review the particular mysteries revealed in the New Testament below.

1.3 Mysteries and the Spiritual Gift of the Word of Wisdom. So far, we should understand that the Holy Spirit reveals mysteries to spiritually mature believers through the preaching of the apostles and prophets in the New Testament.  At Corinth, Paul preached the mystery of God (1 Corinthians 2:7). Paul also related The Spiritual Gift of the Word of Wisdom directly to the wisdom of God and the preaching of Paul at Corinth.  The Spiritual Gift of the Word of Wisdom [35] concerns divine revelation of something new and previously hidden.  It also involves communicating now that new wisdom hidden from prior generations. Indeed, Paul emphasized that Paul, Sosthenes, Apollos and Cephas should be regarded as servants of Christ and stewards of the mysteries of God (1 Corinthians 3:22-4:1). The New Testament reveals several mysteries through the preaching and teaching of the prophets and apostles.

Mystery Defined

2.1 The Definition of the Term “Mystery.” The root term for “mystery” occurs in the following passages: Matthew 13:11; Mark 4:11; Luke 8:10; Romans 11:25; 16:25; 1 Corinthians 2:7; 4:1; 3:2; 14:2; 15:51; Ephesians 1:9; 3:3; 3:4; 3:9; 5:32; 6:19; Colossians 1:26; 1:27; 2:2; 4:3; 2 Thessalonians 2:7; 1 Timothy 3:9; 3:16; Revelation 1:20; 10:7; 17:7).  In Romans 16:25-27, Paul defined the term “mystery.”  He identified several important elements of a mystery. Briefly, the term “mystery” means: (a) something kept secret for long ages past, (b) but now revealed (c) to the apostles and prophets of the New Testament, (d) all according to the wisdom of God. We will examine those elements more closely below. Some people argue that Paul used the term “mysteries” (“μυστήρια”) in 1 Corinthians 14:2 differently from every other time he used the term. In fact, every other occurrence  of the term “mystery” in the New Testament always has the same meaning, something hidden in the past, but now revealed at the right time by the wisdom of God. Those people who argue for a difference in 1 Corinthians 14:2 suggest that the context there requires a unique meaning. Yet, the context concerns tongues and prophecy and how they differ from each other.  Prophecy edifies the church. In contrast, the use of tongues does not speak to men, for no one understands; in spirit, he speaks mysteries. So, the context supports the same meaning of the term “mysteries” as used in every other place in the New Testament. Also, the plural “mysteries” suggests that many mysteries form the varied substance of the tongues message. So, speaking in tongues does not produce an unknowable substance, but rather tongues reveal mysteries.

2.2 Mystery: Always a Revelation from God. In Romans 16:25, Paul explained that a mystery (“μυστηρίου”) involves the revelation (“ἀποκάλυψιν“) of God, and that revelation cradled Paul’s preaching of the gospel and his preaching of Jesus Christ.

2.3 Mystery: Something Kept Secret for Long Ages Past. A mystery always concerns something that has been “kept secret for long ages past” (Romans 16:25–“χρόνοιςαἰωνίοις σεσιγημένου“).  A mystery always involves new revelation from God, with the same authority of the Old Testament Scripture.

2.4 Mystery: Now ManifestedWhile some people think a mystery means something hidden, actually a mystery in the New Testament means something now manifested (“φανερωθέντος”). Notice too that “the Scriptures of the prophets” God used to manifest the mysteries. Just as Peter wrote about Paul, God used the Scriptures of the New Testament prophets  and the apostles (Ephesians 3:5) to manifest the mysteries (Romans 16:25).

2.5 Mystery: Command of God.  God commanded that the mystery has been made known to all the nations, leading to the obedience of faith (Romans 16:26). God determined both the time and the manner of the manifestation of the mystery.

2.6 Mystery: Obedience of faith.  God intended for the New Testament manifestation of the mystery to lead to the obedience of faith. God purposed to produce obedience of faith by means of the mystery. In other words, God revealed specific truths hidden in the past for the New Testament salvation of those who believed the mystery and lived in obedience of faith (Romans 16:26).

2.7 Mystery: The Only Wise God. Paul again linked the term mystery to “the only wise God” (Romans 16:27).  The wisdom of God controls all aspects of special revelation, including the timing, manner, and content of the revelation. Men foolishly tend to worship creatures, rather than accept the revelation of God and worship the only wise God.

Mystery and The Preaching of Paul

3. Paul and the Mystery of God.  At Corinth, Paul lived with them in weakness and in fear and in much trembling (1 Corinthians 2:3). He did not come to them according to superiority of speech or of wisdom (“καθ’ ὑπεροχὴν λόγου  σοφίας“), proclaiming (“καταγγέλλων”) the mystery of God (“τὸ μυστήριον τοῦ θεοῦ“) (1 Corinthians 2:7). Paul proclaimed nothing among them, except Jesus Christ, and Him crucified (1 Corinthians 2:2). Therefore, the mystery of God reflects the preaching of Christ crucified to the Gentiles.

Mystery and The Spiritual Gift

of Tongues

4. The Spiritual Gift of Tongues. Paul declared that a believer who prophecies speaks to men for edification and exhortation and consolation (1 Corinthians 14:3). In contrast, the believer who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries (“λαλεῖ μυστήρια“) (1 Corinthians 14:2). Please take notice that the content of speaking in tongues is a mystery, a revelation by God’s wisdom of something today that was hidden in the past. The revelatory character of the “mystery” distinguishes The Spiritual Gift of Tongues from The Spiritual Gift of Prophecy which may include proclaiming a mystery, but The Spiritual Gift of Tongues always includes proclaiming a mystery. The primary difference between those gifts is that prophesying edifies men, while speaking in a tongue edifies only the speaker (1 Corinthians 14:4). Furthermore, tongues are for a sign to unbelievers, but prophecy is a sign to believers (1 Corinthians 14:22).

Mystery and The Spiritual Gift

of the Word of Wisdom

5. The Relationship of Mysteries to the Word of Wisdom. So, we may see that God used the Spiritual Gift of the Word of Wisdom to communicate the mysteries of the New Testament. Likewise, saints speaking in tongues spoke mysteries in their spirit, but they did not edify the church unless an interpreter was present (1 Corinthians 14:2; 14:27-28). God communicated those mysteries through the apostles and prophets to the early church, to our glory (even the Old Testament prophets eagerly sought to understand what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow–1 Peter 1:10-11; those prophets served us, the church age believers, and even angels longed to look into these things–1 Peter 1:12).  Now let us look briefly at some of the mysteries communicated by the Word of Wisdom.

The Mysteries

6.1 The Mystery of the Partial Hardening Jewish Hearts.  To the Romans,  Paul explained the mystery of the partial hardening of the hearts of the Jews.  The Jews had crucified the Lord of Glory, and had rejected the Messiah and His Kingdom.  Paul then placed their partial hardening of heart into the larger plan of God. Over three chapters, Romans 9:1 through Romans 11:36, Paul expounded this mystery of the partial hardening of Israel, resulting in the time of the Gentiles (and their salvation), to fulfill the greater purposes of God. The time of the Gentiles ends when: (a) the fullness of the Gentiles will be saved (Romans 11:25); and (b) Israel will be grafted again into the olive tree (Romans 11:24-26).  The Jews will saved, from the least of them to the greatest of them (Hebrews 8:11; Jeremiah 31:34), when God pours out upon Israel the Spirit of grace and supplication (Zechariah 12:10). Only one third of the people of Israel will survive until that time near the end of the Tribulation (Zechariah 13:8; see also Isaiah 4:1 and Hebrews 8:11), leading to salvation for all the survivors of Israel alive on earth at the close of the seven-year period of Tribulation (Zechariah 14:3). That national conversion of ethnic Israel to God occurs when God pours forth the Spirit of grace of supplication near the end of the Tribulation. At that time, the survivors of Israel will look upon Jesus Whom they pierced and mourn (Zechariah 12:10). Then the people of Israel surviving until their conversion will know the Lord as Savior and greet Him when He returns to start His millennial reign upon earth (Zechariah 14:3; Revelation 19).  

6.1.1 Never Be Wise in Your Own Estimation. Paul developed the relationship of the Gentiles to Israel and explained that God communicated wisdom to dispel ignorance of God’s plans concerning Israel and their partial hardening of heart. God did not want anyone to be wise in their own estimation or uninformed concerning the partial hardening of the people of Israel after Messiah suffered, died and was raised from the dead (Romans 11:25).

6.1.2 The Larger View of God’s Plan for Israel.  Paul explained that God’s plan for the period of the partial hardening of Israel started with Israel’s rejection of the Messiah and His crucifixion and ends with the fullness of the Gentiles have been saved (Romans 11:25). Uncountable myriads from all nations, tribes, peoples and tongues will stand in heaven before the Lamb, long before the Tribulation ends (Revelation 7:9-17). The Gentiles and the whole population of earth fall under the severe judgments of God for seven years, and experience tribulation (Matthew 24:1-51; Revelation 5:1-19:21).  Near the end of the Tribulation, Israel will look upon Christ Whom they pierced (Zechariah 12:10), and will as a nation turn to Christ and experience the blessings of the New Covenant (Jeremiah 31:27-34), with Christ ruling the earth in His millennial kingdom (Revelation 20:1-3).  Notice particularly Romans 11:33, where Paul linked up this revelation to the wisdom and knowledge of God.  Remember, both of those spiritual gifts (the Word of Wisdom [36] and the Word of Knowledge [37]) are of the same type of gift.  They are both gifts of revelation from God.

6.2 The Mystery of the Resurrection To the Corinthians, Paul  explained the mystery of the resurrection of all believers (1 Corinthians 15:1-58).  By means of the Word of Wisdom, Paul received this new and broader revelation of resurrection, mentioned in the Old Testament (for example, Daniel 12:2), but not fully developed until God revealed it to Paul, and the Apostles and Prophets of the New Testament preached it to the church.

7. The Mystery of God’s Will.  To the Ephesians, Paul declared that in all wisdom and insight (“φρονήσει”) God made known to us the mystery of His will, so that we would understand the “administration suitable to the fullness of times, that is, the summing up of all things in Christ, things in the heavens and things on the earth” (Ephesians 1:8-10).  This sweeping revelation allows us not only to know about the redemption we have in Christ, but also the outworking of the plan of God for the Church and His people. God’s will controls history and brings history to God’s intended destinations.

8. The Mystery of the Gentiles.  Also to the Ephesians, Paul described the mystery that Gentiles are fellow heirs and fellow members of the body of Christ, and fellow partakers of the promise of Christ Jesus through the gospel (Ephesians 3:3-6).  We see that God now reveals the participation and role of the Gentiles in the program of God.  To make that revelation, God used the spiritual gift of the Word of Wisdom with Paul, and worked through the vision to Peter at Joppa concerning unclean animals (Acts 10:9 through Acts 10:48), which may be an example of one way God communicates the Word of Wisdom through a vision.  Please keep in mind that Paul told the Galatians that he received the Gospel by direct revelation from God (Galatians 1:12).  Through Paul, God “brought to light what is the administration of the mystery of which for ages has been hidden in God who created all things, so that the manifold wisdom of God might now be made known through the church to the rulers and authorities in the heavenly places” [emphasis added] (Ephesians 3:9-10).

9. The Mystery of Christ and the Church.  Also to the Ephesians, Paul wrote about the great mystery of Christ and the church (Ephesians 5:32).  This mystery concerns the way that Christ is the Head of the church, and lives as the Savior of the body of Christ, in the same way that a woman submits to her husband (Ephesians 5:22-23).  In that way, the church should be submissive to Christ (Ephesians 5:24).  Furthermore, Christ loved the church and gave Himself up for her, so that He might sanctify the church, having cleansed her by the washing of the water with the word (Ephesians 5:25-27).  Christ intends to present the church to Himself in all her glory, having no spot or wrinkle or any such thing, but that she would be holy and blameless (Ephesians 5:27).  Christ loves the church (His body), and nourishes and cherishes her, because believers in the church are members of His body (Ephesians 5:28-30). The church began at Pentecost, when Jesus baptized the believers in the Holy Spirit and so constituted a new assembly of believers called the church (Matthew 3:11; John 14:16; Acts 1:4-8; Acts 2:1-13; 1 Corinthians 12:13).

10. The Mystery of the Gospel.  Also to the Ephesians, Paul revealed the mystery of the Gospel and requested prayer for his preaching of it (Ephesians 6:19).  As Paul taught, the Gospel consisted of the glad tidings of Christ dying for sinners, and being raised from the dead by the power of God, all according to the Scriptures (1 Corinthians 15:1-4). For everyone who believes in Christ and receives forgiveness from Him, it is the power of God for salvation, to the Jew first and also to the Greek (Romans 1:16-17).

11. The Mystery of Christ in the Gentiles.  To the Colossians, Paul preached the mystery of Christ in the Gentiles, the hope of glory (Colossians 1:27).  Paul told them that God willed to make known to His saints the riches of His glory, that Christ would be in them.  This knowledge had been hidden from the past ages and generations, but now has been manifested to His saints (Colossians 1:25-27).

12. The Mystery of Christ Himself.  Also to the Colossians, Paul unveiled the mystery related to the full assurance of understanding God’s message, resulting in a true knowledge of God’s mystery, which is Christ Himself (Colossians 2:1-2).  In Christ are hidden all the treasures of wisdom and knowledge (Colossians 2:3).  So we see again this pattern of the mystery of God being linked directly to the wisdom and knowledge of God, just as the spiritual gifts of wisdom and knowledge are linked as spiritual gifts of the same kind in 1 Corinthians 12:8).  Paul considers Himself imprisoned for his speaking forth the mystery of Christ (Colossians 4:3).

13. The Mystery of Lawlessness.  To the Thessalonians, Paul warned of the mystery of lawlessness (2 Thessalonians 2:7).  This mystery concerned the future and the apostasy preceding the Day of the Lord.  Before the Day of the Lord, the man of lawlessness must be revealed.  He will oppose and exalt himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God (2 Thessalonians 2:1-4). This mystery of lawlessness is already at work, but is restrained in the present.  In the future, when this restrainer will be taken out of the way, he will be revealed.  Finally, the Lord will slay him with the breath of His mouth and bring an end by the appearance of His coming (2 Thessalonians 2:8).

14. The Mystery of Faith.  To Timothy, Paul wrote about the mystery of faith (1 Timothy 3:9).  Deacons must be men of dignity, holding to the mystery of the faith (1 Timothy 3:8-9).  The Bible describes faith as the “assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1).  By faith we not only receive Christ, but the righteous shall live by faith (Romans 1:17; Galatians 2:20).

15. The Mystery of Godliness.  To Timothy, Paul also spoke of the mystery of Godliness in the life, death, resurrection and glorification of Christ Jesus, and the spread of faith in Christ among the nations (1 Timothy 3:16).  Paul declared: “He who was revealed in the flesh, was vindicated in the Spirit, seen by angels, proclaimed among the nations, believed on in the world, taken up in glory” (1 Timothy 3:16).  Paul proclaimed this mystery as a matter of common confession (1 Timothy 3:16).

16. The Mystery of the Seven Stars.  In the Book of Revelation, Jesus revealed to John the mystery of the seven stars. Jesus revealed that the seven stars John saw were in fact seven churches (Revelation 1:20).  Jesus again reveals Himself, and explains the destiny of the seven churches of Asia Minor.

17. The Mystery of the Finish.  Also in the Book of Revelation, God revealed the finish of the mystery of God, as He preached to His servants the prophets (Revelation 10:7).  We see that some mysteries pertain to events today, and some mysteries pertain to events still future.  In all cases, the mystery focuses upon knowledge revealed today, for our glory and understanding.

18. The Mystery of Babylon the Great Also in the Book of Revelation, God revealed the mystery of Babylon the Great, the Mother of Harlots and of the abominations of the earth (Revelation 17:5).  God devoted more than two chapters to the destruction of Babylon, and disclosed the mystery of her identity and destruction (Revelation 16:17-19:6). He speaks of the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns (Revelation 17:7). This judgment upon Babylon, and the related mystery of the woman and the beast,  remains yet future, but God wants us to know about it now.

The New Testament Mysteries │ Defined │ Explained │Reviewed

Receiving Good with Gratitude │ Inspiration │ Christ Assembly

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Angel of Yahweh

 The Miracle of Inspiration

Part  Thirteen 

 Receiving Good with Gratitude

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

We have seen how Satan spreads false doctrine through lying spirits. He shifts attention from the Word of God, to the deceitful spirits and the doctrines of demons.  God, however, helps believers focus upon His power and His goodness.

For everything created by God is good, and nothing is to be rejected if it is received with gratitude;

1 Timothy 4:4

God Created Good.  God created the heavens and the earth (Genesis 1:1).  As we think about the all the things God has created, we see that God intends for us to receive His gifts with gratitude.  In the context of 1 Timothy 4:4,  we see that God draws particular attention to marriage and eating foods.  God created marriage and intends for His children to marry.  Of course, not everyone has to marry, because Jesus married only the church, and not an individual woman.  Likewise, we know that any false teacher spreads lies and deceit by restraining believers from eating foods created by God.  We need to keep in mind that God wants us to receive all of His good with gratitude.

for it is sanctified by means of the word of God and prayer.

1 Timothy 4:5

Sanctified Marriage and Food.  Christians ought to be thoroughly familiar with the word “sanctified” (“ἁγιάζεται“).  Sanctify means to set apart as holy, for God’s use.  As a verb, it means: (1) to make something holy and (2) to keep something holy.  It refers to both a process and a state of being.  In your life, Christ sanctified you by removing your sins by faith in His death on the cross–you have been sanctified by the power of God (1 Corinthians 1:2; 1 Corinthians 6:11).  In your life, Christ also continues to sanctify your behavior every day (1 Thessalonians 5:23; John 17:17).  We see in 1 Timothy 4:5 that marriage and food require two things: (1) the sanctification of God through the Word of God and (2) prayer.  In Acts 10:9-16,  we see that God taught Peter that all creatures had been cleansed by God, and were not unholy.  Peter then applied this principle from God to receiving the Gentiles into the church (Acts 10:28).  Paul also applied the food principle that “food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat” (1 Corinthians 8:8).  Paul warned against decrees issued by false teachers promoting the elementary principles of the world: “Do not handle, do not taste, do not touch!” (Colossians 2:20-21).  Paul taught that believers had died with Christ to such worldly teaching.  No one except Christ may act as our judge regarding food, festivals, drinks, new moon, or Sabbath days (Colossians 2:16-17).  Therefore, Christ sanctifies us and renders food clean.  Christ does, however, set the example of prayer before eating food.  In John 6:11, Jesus gave thanks before he distributed the five barley loaves and two fish to feed five thousand.  Jesus still gave thanks in prayer, even before He worked the miracle.  Therefore, we see from the example of Christ that God sanctifies all things for us (Romans 14:20). 

So we learn more about the Word of God today.

    ●  God intends for us to enjoy all the good things He has created.   

   ●  God intends for us to be grateful when we enjoy all the good things He has provided.

   ●  God sanctifies the things we enjoy through His word and prayer. 

Application for Today

     As I live today, I will enjoy all the good things God has created for me.  I intend to be grateful for all He provides to me.  I will pray in thanks for all God provides to me, just like Jesus prayed and thanked God for all He provides every day.  Will you be enjoying all the good things God created for us, and thanking Him for them today?

Receiving Good with Gratitude

Sound Doctrine or Tickled Ears │ Inspiration │ Christ Assembly

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Christ Assembly

 The Miracle of Inspiration

Part  Eleven 

 Sound Doctrine or Tickled Ears

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

      False teachers prey upon the weak in every congregation of believers.  As we have seen, these false teachers will specifically attack the integrity of the Word of God.  They will try to persuade believers that the Word of God cannot be relied upon as true and accurate, but prefer instead to reject the truth of Scripture.  In their own arrogance, they sit in judgment upon the integrity of the Word of God and reject its truths.  We should not be alarmed at the rise of such false teachers, because Jesus has revealed to us how evil people will mislead believers in the last days.

I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom:

2 Timothy 4:1

Judge of The Living and The Dead.  Paul charged the young pastor Timothy to preach the Word of God.  In 2 Timothy 4:1, Paul frames that charge in the context of the presence of God and of Christ Jesus.  Of course we know that Jesus Christ was always God, and has always been equal with God (Philippians 2:6).  We now read a familiar theme with Paul in his preaching.  Everyone should keep in mind that God has appointed Jesus Christ to judge both the living and dead, and has furnished proof to all men by raising Him from the dead (Acts 17:30-31).  As believers, we should be constantly aware of the future judgment of Christ.  We should let that sense of coming judgment influence our lives.  As believers, we expect to avoid the judgment upon sin after death (John 5:25-29), but we look forward to reward for our labors (1 Corinthians 3:10-15; 2 Corinthians 5:10).

preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.

2 Timothy 4:2

Preach the Word.   Congregations will have a tendency to be swept away by the influence of evil, deceitful spirits and the doctrines of demons (1 Timothy 4:1).  The remedy for such bad spiritual behavior comes from faithful men who will preach the word, and reprove, rebuke, and exhort with great patience (2 Timothy 4:2-6).  Notice the importance of preaching the Word of God in this verse.  Ignoring false teaching and false teachers, especially those who teach the gist theory of inspiration, results in believers suffering and allows the false teachers (assuming they are believers) to continue to disrupt families and toss believers in the wind of false doctrine (Titus 1:11; Ephesians 4:14).

For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires,

2 Timothy 4:3

Ears Tickled.  In the last days, believers will not endure sound doctrine.  Instead they want to have their ears tickled, and so will accumulate for themselves teachers in accordance to their own desires.  The effect of this rejection of sound doctrine will be that people will turn away their ears from the truth and aside to myths (2 Timothy 4:3-4).  As we have seen before, no doctrine remains more important than the integrity of the Word of God.  Because faith comes by hearing, and hearing by the Word of God, then if the Word of God is not true, then the Gospel of Jesus Christ is not true.  If Paul or John or any other author of the New Testament did not accurately record the message of Christ, then we have problems knowing the message of Christ.  So, we see that in the last days, believers will not endure (“ἀνέξονται“) sound doctrine.  This word “endure” means to hold up, to stand up tall, or erect.  In this sense, we will see believers in the last days no longer hold up sound teaching, but instead drop that teaching and favor other teaching that denies the integrity of the Bible.  Believers in the last days will gravitate towards preachers who tickle their ears with their words, sensational presentations and histrionics. 

So we learn more about the power of God today.

   ●  Jesus will sit as the Judge of both the living and the dead, so we should be careful to spread the Gospel of Jesus Christ today, because it provides the basis for faith and forgiveness. 

    ●  In the last days, which we are in, believers will want their ears tickled.  They will seek the sensational, rather than the spiritual doctrine of the Word of God. 

    ●  As believers, we look to the Word of God for truth and rely upon its truth. 

Application for Today

As I live today, I want to live by the power of God, upon which my faith rests in Christ.  When I read His word, and speak with people, and as I rise up and lay down, and walk through life, by faith alone I want to experience His power in my life today.  Will you trust in the power of God working in you today?

Christ Assembly │ Sound Doctrine or Tickled Ears

Arrogant Words without Power │ Inspiration │ Christ Assembly

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Morning

 

 The Miracle of Inspiration

Part  Ten  

 Arrogant Words without Power 

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

Just as the Corinthians became arrogant towards sin, some believers today arrogantly imagine that the Bible only contains the “gist” of the words of Jesus.  In their arrogance, they further imagine that they alone can discern what words Jesus actually spoke, and what words some human author added later.  Paul warned that such arrogance denies the power of God, and the kingdom of God actually consists not in words of human wisdom, but in the power of God and His Word.  We always need to remember the power of God at work within us, and how that power relates to the Word of God.

I do not write these things to shame you, but to admonish you as my beloved children.

1 Corinthians 4:14

Beloved Children.  In Christ, Paul preached the Gospel of Jesus Christ to the Corinthians, and they have received the forgiveness of sins by faith.  I recently met a woman at the beach and we talked for a while.  I asked her a famous question: “If you were to die tonight, and Jesus asked you: ‘Why should I let you into my heaven, what would you say?'”  She thought about it for a few seconds, and then said she had tried be very good all of her life.  She thought she had been good enough.  You see from her answer she relied upon good works to get her into heaven.  In contrast to that trust in works, Jesus taught us to seek His forgiveness for sins by faith alone.  We will never do enough good things to cancel out the sin in our lives.  Our sin keeps us out of heaven, and unless God forgives it, we will never be allowed to enter heaven.  Jesus died for our sins on the cross, and by faith, we accept His gift of forgiveness.  You can do that right now by asking Jesus to forgive you.  He promised He would because He died for you and rose to live with us forever.  Now at Corinth, the believers had received forgiveness through the preaching of Paul.  He visited Corinth and delivered the message of salvation by faith alone in Christ Jesus.  Therefore, Paul called them his beloved children and admonished them accordingly.  This word “admonish” (“νουθετῶν“) here means to confront, warn, or exhort.  The Corinthians faced many problems within their local assembly, and Paul wrote to them to confront them and help them.  You see his love for them, and how he considered them his spiritual children.

But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power.

1 Corinthians 4:19

The Power of God. Paul focused upon power (“δύναμιν“).  When Paul first came to the Corinthians, he determined to know nothing among them except Jesus Christ, and Him crucified (1 Corinthians 2:2).  As Paul proclaimed the Gospel of Jesus Christ to them, he preached in demonstration of the Spirit and the power of God (1 Corinthians 2:4).  He was determined that the faith of the Corinthians would not rest upon persuasive words, superiority of speech, or the wisdom  of men,  but it would be solidly founded upon the power of God (1 Corinthians 2:5).  Today, we see many people talk about Christ, but we need to experience personally every day the power of God in our lives.  Our faith rests upon the power of God, and God intends for that power to energize our lives for Christ every day.  In 1 Corinthians 4:18, Paul confronts the arrogance of one group at Corinth.  They spoke arrogant words, but Paul would check out their power.  Christians often fail to live for Christ because they do not know the daily power of Christ in their lives. 

For the kingdom of God does not consist in words but in power.

1 Corinthians 4:20

The Power of the Kingdom of God.  Paul now emphasizes that the kingdom of God consists in power (“δυνάμει“).  People can say whatever words they want, and perhaps deceive many people.  Paul says he will get right to the heart of the matter by finding out about their power, not their words.  If Paul were to look at your life today, right now, would he see more words than power?  Have you become arrogant in your attitude towards the Word of God?  Do you experience the power of God working in your life right now?  As I study these passages with you, I experience the power of God as I read the Bible, and share the message with other believers.  I prayed recently to meet more people and share Christ with them.  More people have walked up to me in the last few days at the beach than I can remember in a long time.  I see the power of God at work as I share the Gospel of Jesus Christ with unbelievers, and I encourage believers to see God work in their lives.  The kingdom of God consists of power, not just words.  Christ works in our lives.  The Holy Spirit of God brings unlimited, divine power into our lives to serve Jesus.  When we deny the integrity of the Word of God, we also lose or diminish the power of God in our lives. 

So we learn more about the power of God today.

       ●  In the Bible, God writes to us as His beloved children. 

     ●  Because our faith rests upon the power of God to forgive sins, and to produce holiness in our lives, we must constantly rely upon His power by faith every day. 

     ●  God looks past words communicating human wisdom, and will find the truth of His power in your life.  As we experience His power in our lives by faith, we leave arrogant words behind.

Application for Today

As I live today, I want to live by the power of God, upon which my faith rests in Christ.  When I read His Word, and speak with people, and as I rise up and lay down, and walk through life, by faith alone I want to experience His power in my life today.  Will you trust in the power of God working in you today?

Christ Assembly │ Arrogant Words without Power

Christ Assembly │ The Scriptural Importance of a Single Word

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Christ Assembly │ The Scriptural Importance of a Single Word

 The Miracle of Inspiration

Part Three     

The Scriptural Importance

of a Single Word

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. 

Eternal Life [1]

In Scripture, God breathed every word, and often a particular word makes all the difference in meaning.  Let us look at a few examples of a single word in the Bible.  When we think about God writing the Bible, we can see how careful He was to record the precise words He gave to the authors.  We could cite many example, but these few will make the point that every word comes from God.

He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: “OUT OF EGYPT I CALLED MY SON.

Matthew 2:15

The Term “Egypt.” In Matthew 2:15, the term “Egypt” specifies a geographical location, as predicted through the prophet Hosea hundreds of years before Christ was born (Hosea 11:1).  We read that Joseph and Mary  took the baby Jesus and traveled to Egypt to avoid the murderous search by King Herod (Matthew 2:13-15).   Matthew focused his history in this passage upon the single term “Egypt.” 

This was to fulfill what was spoken through the prophet:  “I WILL OPEN MY MOUTH IN PARABLESWILL UTTER THINGS HIDDEN SINCE THE FOUNDATION OF THE WORLD.”

Matthew 13:35

 The Term “Parables.”  In Matthew 13:35, the term “parables,” used in Psalm 78:2, describes the method of communication Jesus used to speak to the crowds.  He said he did not speak to them without a parable.  Jesus focused His message upon the word “parables” here.

‘THE LORD SAID TO MY LORD“SIT AT MY RIGHT HANDUNTIL I PUT YOUR ENEMIES BENEATH YOUR FEET”’

Matthew 22:44

 The Term “My Lord.  In Matthew 22:44, and Luke 20:42, Jesus quoted Psalm 110:1.  Jesus based His explanation in Matthew and Luke upon the single word “my,” and that “yod” in Hebrew represents a small stroke of the pen, to change “LORD” into “My Lord.”

And again another Scripture says, “THEY SHALL LOOK ON HIM WHOM THEY PIERCED.”

John 19:37

The Term “Pierced.” In John 19:37, we read that a soldier “pierced” the side of Jesus, and the piercing was predicted by Zechariah 12:10.  Notice too that in John 19:36, we read the prediction that no a single bone of Jesus would be “broken,” quoting Exodus 12:46.

Now the promises were spoken to Abraham and to his seed. He does not say, “And to seeds,” as referring to many, but rather to one, “And to your seed,” that is, Christ.

Galatians 3:16

 The Term “Seed”. In Galatians 3:16, we read that God recorded the term “seed” for a very good reason.  By the singular term “seed,” God was referring to Christ, all the way back in Genesis 22:18 (compare Acts 3:25).

So we learn about the inspiration of the Word of God today.

    ●  The Word of God means that God communicated precise words to the authors of the Bible.

    ●  The Word of God means that we may rely upon the each word of the Bible as true and trustworthy.

   ●  The Word of God means that the miracle of inspiration includes all the words of the Bible.  Jesus chose the names of people, and supernaturally predicted events hundreds, and perhaps thousands, of years before they came to pass.  

Application for Today

We should recognize that the Word of God deserves careful study of each word.  God used words to communicate His truths to us.  We can rest assured that not a single word of the Bible will fail.  Will you study the words of God in the Bible so that you will know the will of God for your life today?

Christ Assembly │ The Scriptural Importance of a Single Word

The Miracle of Inspiration │ The Harmony of the Gospels │ Christ Assembly

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Christ Assembly │ The Harmony of the Gospels

 The Miracle of Inspiration

Part Five     

The Harmony of the Gospels

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [1]

The Synoptic Gospels (Matthew, Mark and Luke) often present parallel accounts of the life of Jesus Christ.  Sometimes the parallel accounts do not contain word for word similarities.  Some people jump to the conclusion that when the words do not match, the Bible writers did not accurately report the very words of Jesus, but rather only communicated the meaning of His message.  Consider the following example.

                 Passage One                                                  Parallel Passage

Matthew 12:49 “And stretching out His hand toward His disciples, He said, ‘Behold My mother and My brothers!”

Mark 3:34 “Looking about at those who were sitting around Him, He said, “Behold My mother and My brothers!”

Matthew 12:50 “For whoever does the will of My Father who is heaven, he is My brother and sister and mother.”Mark 3:35 “For whoever does the will of God, he is My brother and sister and mother.”

      The “Gist” Theory of Inspiration. As you can see from this comparison, most of the wording is very similar.  Even so, one Sunday School teacher used this passage to proclaim the gist theory of inspiration.  He said that the two passages differ, so that one report did not contain the very words of Jesus, but rather the “gist” of His remarks.  If you believe that God always tells the truth, and that the Bible writers reported facts truthfully, then you can rely upon the truthfulness of God to report the exact words Jesus spoke.  The “gist” theory of inspiration cannot be true, because God communicated not the “gist” of the words of Jesus, but the exact words of Jesus.  So also here in both of these passages Jesus spoke the exact words recorded in both passages. 

      The Audiences. Notice in the Matthew 12:49 Jesus was stretching His hand out towards His disciples.  With them, Jesus referred to “My Father who is heaven.”  In Mark 3:34, Jesus was looking about at those sitting around Him, and referred simply to “God.”  Numerous explanations can account for the different terms: “My Father in heaven” and “God.”  We know that the Bible does not record every word spoken by Jesus: “And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written” (John 21:25).  Jesus often spoke for hours at a time, and even kept His audience for more than a day (Matthew 15:32).  During His message, Jesus could have spoken both phrases, one to His disciples and another to the group at large sitting before Him.  Think about this verse (Luke 12:41): Peter said, “Lord, are you addressing this parable to us, or to everyone else as well?”  The disciples knew that Jesus was speaking at times to multitudes, and at other times only to them.  Consider also two other verses (Matthew 13:10-11): “And the disciples came and said to Him, ‘Why do You speak to them in parables?’  Jesus answered them, ‘To you it has been given to know the mysteries of the kingdom of heaven, but to them it has not been granted.'”  Jesus directed His remarks to different audiences, and told and taught His disciples things He did not speak to the multitudes.  In the Mark passage about His family, Jesus said for disciples, “My Father in heaven.”  For those sitting around Him, He refers to “God.”

      My Father in Heaven and God. The gist theory of Inspiration glosses over the differences with words because it seeks only the “gist.”  Yet, the “gisters” deny that inspiration means that the Bible accurately reports the exact words of Jesus.  For them, the doctrine of inspiration only means that God approved the written product, and it did not always report the exact words Jesus used.  In other words, for the “gisters,” God approved the final product because it contained the “gist” of the message and meaning of Jesus.  Such thinking, however, undermines every word in the Bible because the gist theory of inspiration relegates words to a category of truth mixed with lies.  For the “gisters,” the words of Jesus have been lost forever.  They maintain that the Bible writers accurately reported some of the words Jesus said, but those same writers also placed words into the mouth of Jesus which He never said.  Although attorneys today often try to place words into the mouth of a witness, we should recognize the “gisters” use the same artifice.  They opine that Jesus never said some words attributed to Him as direct, verbatim discourse.  When two similar passages contain different words, how can the “gister” know which words were actually spoken by Jesus, and which words were merely attributed to Jesus by the writer?  In fact, the “gister” cannot really know which were original and which were merely attributions without a factual basis.  They have truly lost the actual words of Jesus forever.  In contrast to the “gist” view, the Bible actually causes us to praise God that His Word has been recorded miraculously and the Bible writers accurately reported every fact, including the words spoken by the Lord Jesus Christ.

My Father. Consider how radically the “gisters” miss the message of Jesus in the passages above.  When Jesus used the term “My Father in heaven,” He described a particular relationship He enjoyed with God as His Father.  The word “Father” means something very different from “God” and using the term “My Father” means a very special relationship with God.  At another time, Jesus elaborated upon His relationship to God as His Father and also claimed the title of God for Himself.  The Jews listening to Jesus discuss His relationship with the Father took up stones to kill Him when they understood He claimed to be Yahweh of the Old Testament (John 8:48-59).  No one can seriously maintain that Jesus, in this passage above, meant the term “God” to communicate the same meaning as the term “My Father.”  In this comparison of family relationships, Jesus emphasized: (1) His divinity and (2) His family relationship with both His heavenly Father and His earthly spiritual relatives.  Jesus spoke both phrases, and revealed something different with each phrase.  We should always keep in mind that when we read parallel passages, and the words do not match exactly, we should recall that differences in words mean that God was making different points in each passage.  Both passages are true, and need to be examined to understand how they harmonize with each other.

      So we learn about the inspiration of the Word of God today.

        ●  The Word of God means that God spoke His very words through the Bible, and God inspired every word.

      ●  The Word of God means that when we see apparent discrepancies in parallel passages, we need to look more closely at the audience, and seek to harmonize the passages, before we dismiss differences as errors.  Both passages may contain the actual words of Jesus, spoken at different times to the same audience.

       ●  The Word of God means that when two passages contain different information, we should not immediately dismiss one passage as untrue.  In fact, it may be impossible, following this theory, to know which passage actually contains the truth.  The best approach will always be to analyze both passages, and consider every possibility that both passages contain the truth of God.  Jesus declared every word of His Bible to be true, and we should follow the teaching of Jesus. 

Application for Today

     When we read the Bible, we should hear what Jesus says to us.  We should believe that Jesus only tells us the truth, and rely upon His Word as truthful.  Will you be reading God’s Word and expecting to read His truth today?

Christ Assembly │ The Harmony of the Gospels

The Spirits Opposed to Scripture │ Inspiration │ 1 Timothy 4:1

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Christ Assembly │ The Spirits Opposed to Scripture

The Miracle of Inspiration

Part Six

The Spirits Opposed to Scripture

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [12]

 

As saints in Christ, we struggle against rulers, powers and world forces of darkness, and the spiritual forces of wickedness in the heavenly places (Ephesians 6:12).  If we believe that earth alone bears the effects of sin, then we fail to understand the Scripture.  Sin apparently started in the heavenly places before the creation of man, because Satan tempted Adam and Eve in the Garden of Eden (Genesis 3:3-5).  Satan had already fallen in sin, before he tempted Adam and Eve.  The wicked influence Satan and his spiritual forces of darkness not only spread evil over the world, but also spread evil in heaven.  Part of his evil spiritual power has been directed toward the Word of God.  Satan works to destroy the knowledge of God and the power of God (Matthew 12:29).

But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons,

1 Timothy 4:1

The Gist Theory of Inspiration.   As we have seen, the gist theory of inspiration describes the view that the writers of the New Testament only communicated the “gist” of the message of Jesus Christ, and not His actual words.  Some of those people teach at seminaries, while others teach in the local church.  So often, people look at the person doing the teaching, and because they like the person, they overlook the teaching.  In the New Testament, both the teacher and the teaching must be scrutinized (1 Timothy 4:16; Acts 17:11; 2 Corinthians 11:13-15; Acts 20:28-30; 1 John 2:19; 1Timothy 4:1).  When a well-respected teacher spreads error, then that teacher must be corrected in love, but then silenced if he persists in spreading wicked lies (Titus 1:10-11).

Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.

2 Corinthians 11:15

The Motives under Error. Since God actually communicated all the sayings of Jesus with verbatim accuracy, why would anyone stray away from that truth?  Anyone teaching error does so from impure motives, because they have substituted their own judgment for the revelation from God.  Satan and his minions may appear as angels of light (2 Corinthians 11:13-15), and he wraps his lies around God’s truth to pervert the truth (1 Timothy 4:1-5), but believers must be careful to test the spirits (1 John 4:1-3), and to stand firmly upon the teachings of the Lord Jesus Christ.   Motives always matter, but each person should examine their motives from God’s Word.  We should all start with self-examination. 

All the ways of a man are clean in his own sight, but the LORD weighs the motives.

Proverbs 16:2

Understand Motives In Proverbs 16:2, God reveals to us that he always weighs the motives of men.  While everyone considers their own ways as clean, God weighs motives.  This verse shows that men deceive themselves regarding their motives.  While the Lord Jesus Christ weighs the motives of men, He also taught that the heart of man has been corrupted by sin.  Jeremiah 17:9-10 provides clear insight into the heart of men:  “The heart is more deceitful than all else and is desperately sick; who can understand it?  I, the LORD, search the heart, I test the mind, even to give to each man according to his ways, according to the results of his deeds.”  The Lord Jesus Christ emphasizes that He searches hearts and tests minds when He gives to each man according to his deeds.  Deeds count, and they reflect the heart.  Anyone who attacks the integrity of the Word of God must realize that God examines the motives in his heart.
But the things that proceed out of the mouth come from the heart, and those defile the man.
Matthew 15:18
 

The Heart of the Matter. The Lord Jesus Christ elaborated upon this relationship between the heart and actions.  He taught His disciples that “the things that proceed out of the mouth come from the heart, and those defile the man” (Matthew 15:18).  Everyone who teaches “gist” inspiration does so from his heart.  What they say with their mouth flows from their hearts.  I understand that you may have great respect for some people who teach that the Bible is not truthful, but all claims that try to impeach the truthfulness of God’s Word, or impugn the veracity of God the Father, God the Son, and God the Holy Spirit must be exposed for what they are: errors.  The truth does not depend upon who said it, or what motives underlie their error.  The motives for their words only reflect the evil in their hearts that motivates them to speak evil.  Ponder carefully what the passages above say about how our words, our heart, and our motives all relate to one another.

Sanctify them in the truth; Your word is truth.

John 17:17

Truth and MotivesJesus proclaimed in many ways that the Word of God is truth (for example, John 17:17).  Jesus also personalized the truth when He declared: “I am the way, the truth, and the life; no one comes to the Father but through Me (John 14:6).  As we will see below, the doctrine of verbal, plenary inspiration does not depend upon motives, but stands apart from motives.  The truth will always be the truth, no matter who acknowledges it or recognizes it.  Likewise, error will always be error, no matter who propagates it or why they propagate it.  Take for example the person who teaches that God loves the entire world (John 3:16).  Imagine that same person teaches that we do not need evangelism because a loving God will not send anyone to hell for eternal punishment.  Some people would argue he teaches from a pure motive, but actually he teaches from an evil motive.  The Scripture clearly teaches that all men have sinned (Romans 3:23) and deserve death (Romans 6:23). Indeed, the wrath of God abides upon everyone who sins and does not obey Jesus Christ by being born again (John 3:36).  The lost need faith, which comes by hearing.  Without a messenger to preach to them, they will cannot hear (Romans 10:14-17).  So we must spread the Gospel so everyone may hear, and those appointed to salvation shall receive eternal life (Acts 13:48).  Without the Gospel being preached, salvation dos not come.  So, while a teacher may claim they spread God’s love by claiming all the world will go to heaven, in fact, that teacher proclaims the doctrines of demons and attacks the church and deludes the world.  Indeed, the church faces all kinds of spiritual attacks.  In the same way, every believer promoting a “gist” theory of inspiration should be confronted in love, and if unrepentant, removed through the disciplinary process of the church from teaching and fellowship with the brethren, until he has confessed his sin and returned to sound doctrine.

      So we learn about the inspiration of the Word of God today.

      ●  The Word of God means that every person who denies the spiritual integrity of the Word of God does so from an impure heart.

     ●  The Word of God provides direction for confronting false teachers, and following a pattern of discipline to remove them from teaching positions, until they repent and confess sound doctrine.

     ●  The Word of God promotes love among the believers and God sanctifies His people through the ministry of the Word of God and its truth. 

Application for Today

I want to be careful to respect the Word of God and let it sanctify my heart in Christ Jesus.  I intend to encourage others to believe the Word of God, and to respect it as a communication from God.  Will you let God use His Word to sanctify your life today?

 

Love and Obedience to the Scripture │ Inspiration Series │ Christ Assembly

Posted By sundouloi On In Inspiration,Studies | Comments Disabled
Forsaken

 

The Miracle of Inspiration

Part Eight

Love and Obedience to the Scripture 

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today.

Eternal Life [12]

I have seen many men tell me that they love Jesus, but they do not keep His commandments.  Of course, all of us fail to keep all of  His commandments because we are all sinful (1 John 1:8-10).  The focus of our lives, however, must be upon following the Lord Jesus Christ, and implementing His desires in our lives.

If you love Me, you will keep my commandments.

John 14:15

The Words of Jesus. Jesus had this wonderful ability to state the truth in simple, precise terms that contained divine power for living.  In John 14:15, Jesus linked our love for Him to a very tangible standard of living: keep His commandments.  Jesus used Himself as the example in John 15:10:  “If you keep My commandments, you will abide in My love; just as I have kept My Father’s commandments and abide in His love.”  Not only will we have the abiding love the Father and Son in our lives by keeping His commandments, we will also have the joy of Jesus Christ (John 15:11).  Jesus taught that His commandments centered around loving God and one another (John 13:34-35; John 15:12-17).  God inspired the words of Scripture so that we would obey His commands, and so demonstrate to the world that we are His disciples (John 13:35).  Love underlies the commands of Christ, and in His love we experience His life and joy.

Why do you call Me, ‘Lord, Lord,’ and do not do what I say?

Luke 6:46

Trying Hard. I often meet people at the beach who claim they will go to heaven because they have tried very hard to obey God and do the right thing.  In fact, Jesus made it plain that we all sin and fall short of the glory of God (Romans 3:23).  If we say we have no sin, we deceive ourselves and the truth of God is not in us (1 John 1:8).  Only faith in Christ forgiving us because He died for us on the cross takes away sins.  In other words, faith and not works sends us to heaven (Ephesians 2:8-9).  Jesus makes the point that we should not call Him Lord if we do not obey His commandments.  We learn His commandments by reading and following His word, written in the Bible.  In Luke 6:46,  Jesus told His disciples that calling Him “Lord” proved nothing more than lip service.  Jesus always sought to promote heart service, that is, new life flowing from a new heart.  Jesus likened the man who heard His words and acted upon them being like a man building a house, who dug deep and laid a foundation on rock.  When the flood came, the house withstood the flood (Luke 6:46-49). 

He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him.

John 14:21

His Words and My Love. Finally, Jesus again linked love for Him to keeping His commandments.  While keeping His commandments all the time will prove impossible for all of us, it remains our constant goal and pursuit in life.  We see our love for Jesus by looking at how well and how often we keep His commandments in our lives.  If you claim to love Jesus, but do not keep His commandments, then your love amounts to nothing.  If you love Jesus, then He promised you that you would abide in the Father’s love, and Jesus’ love too.  Furthermore, Jesus will disclose himself to you (John 14:21).  This word “disclose” (“ἐμφανίσω“) means to make known inwardly and spiritually in this context.  This same root word appears in John 14:22, when Judas (not Iscariot) questioned Jesus about this disclosure.  Jesus answered and explained how both He and His Father would take up living inside the believers, plus the Holy Spirit would also take up residence within the believer.  In this short passage in John 14, we see every member of the Trinity (Father, Son and Holy Spirit) described as living in the believer.  What tremendous blessings we have in Christ Jesus.  Through Him, God lives within us and discloses Himself to us.

So we learn more about the loving Jesus today.

    ●  If we love Jesus, we will keep His commandments.

   ●  We should not call Jesus “Lord, Lord” unless we keep His commandments.  We all fall short, but our lives should reflect our love for the Lord Jesus by keeping His commandments.

    ●  If we keep His commandments, we will have the Father, Son and Holy Spirit living within us, and Jesus will disclose Himself to us.

Application for Today

I want to keep the commandments of Jesus today, no matter how I have been doing lately.  Because I love Jesus, I want to keep His commandments and abide in His love every moment of every day.  Will you keep His commandments today?

Christ Assembly │ Love and Obedience to the Scripture 

I Am The Resurrection and the Life │ John 11:25-26 │ Christ Assembly

Posted By sundouloi On In Bible Studies,Expository Bible Studies,John,Studies,Theology | Comments Disabled
Morning

I Am the Resurrection and the Life

John 11:25-26

Expository Bible Studies

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

In John 11, Jesus heard of the sickness and death of Lazarus, a dear friend of Jesus. Jesus told His disciples that He was glad He was not there when Lazarus died, because He would glorify God and encourage His disciples to believe in Jesus. This study will focus upon one of the “I AM” sayings of Jesus, which occur many times in the Gospel of John.

The Death of Lazarus

Martha then said to Jesus, ‘Lord, if You had been here, my brother would not have died.’

John 11:21

In John 11:21, Martha, the sister of Lazarus and Mary, met Jesus with the words: “Lord, if You had been here, my brother would not have died.” Earlier in the account, Jesus specifically delayed his journey to the home of Lazarus by two days. So, we know that Jesus had a purpose in waiting to go, and after Jesus began the journey, He told His disciples that Lazarus had already died. Now Martha greets Jesus with powerful words. She continued: “Even now I know that whatever You ask of God, God will give you.” Martha had great faith in the power of God.

Your Brother Will Rise Again

Jesus intended to demonstrate the glory of God by changing the grief of death into the glory of God. Jesus emphasized His divine power over life and death, and His gift of eternal life.

Jesus said to her, ‘Your brother will rise again.’

John 11:23

Jesus replied to Martha: “Your brother will rise again.” So often, we do not grasp the full significance of what Jesus has said. Jesus only used the future tense here: “will rise.” Jesus did not specify “when” Lazarus will rise, or who will raise Lazarus from the dead. Martha expressed her general faith in resurrection: “I know that he will rise again in the resurrection on the last day.” Martha clearly had faith in a resurrection of the righteous and that her brother would be raised from the dead on the last day.

I Am the Resurrection and the Life

Jesus applied the important term “I AM” to eternal life and resurrection. He linked those terms to Himself and His deity.

Jesus said to her, ‘I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die. Do you believe this?’

John 11:25-26

Jesus said: “I am the resurrection and the life.” This “I AM” saying indicates something of great importance in the teaching of Jesus Christ, with great present and personal applications. In this case, Jesus explained the meaning of resurrection and eternal life. He provided precise definitions of those two terms in the next phrases.

Resurrection Defined

According to Jesus, resurrection means: “he who believes in Me will live even if he dies.” So, we can learn the component parts of resurrection. (1) First we believe in Jesus; and (2) then we will live; and (3) we will live even if we die. In this case, we will also understand that resurrection is human bodily resurrection for Lazarus, unlike the resurrection of Jesus who received a glorified body after His resurrection. Please keep in mind that Lazarus would later die a natural death, and then receive his resurrected, glorified body later, when Jesus raises believers at His coming in the clouds. Jesus, as the first-fruit of the resurrection, received the first resurrected, immortal body, before anyone else received their glorified body. His glorified body could walk through closed doors.

Eternal Life Defined

Jesus also defined eternal life: “and everyone who lives and believes in Me will never die.” Notice the order here. First we live. Second, we believe in Jesus. Third, we never die. And so, Jesus has provided sophisticated, short and clear definitions of the terms resurrection and eternal life. But Jesus did not stop there.

Jesus then challenged Martha about her faith. In order to truly practice the truths Jesus gave to Martha about resurrection and eternal life, she must believe what Jesus has told her. Notice the words: “I AM.” The resurrection and eternal life consist in Jesus Christ. He is resurrection and eternal life. Without Him, they do not exist.

Do You Believe This ?

Jesus often challenged believers to expand their faith and deepen their knowledge of Jesus Himself. As they grew deeper into their faith and knowledge of Him, their spiritual lives improved and they saw more of the glory of God.

‘Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world.’

John 11:27

Applying those concepts, Jesus will raise Lazarus before her eyes and she will truly comprehend the “I AM” quality of Jesus. She had faith to say to Jesus: “Yes, Lord; I have believed that You are the Christ, the Son of God, even He Who comes into the world.” Jesus intended to expand her understanding of the “I AM” qualities of resurrection and life inherent in Jesus Christ. She was thinking Jesus would perform a resurrection in the future on the “last day,” but Jesus was teaching her the “I AM” nature of resurrection and eternal life. Please recall that Martha already believed that: (1) Lazarus would not have died if Jesus were there; and (2) that Jesus could raise Lazarus from the dead, if Jesus would only ask God. Jesus expanded her understanding of the relationship between eternal life and resurrection.

The Relationship between Resurrection and Eternal Life

If I already have eternal life, why would I need resurrection? In other words, if I will never die because I have eternal life, then what does resurrection mean, especially in this context with Lazarus dead and buried? Jesus essentially demonstrated His complete power over life and death and the true nature of resurrection and eternal life.

In the case of Lazarus, Lazarus was a believer and had eternal life. To be absent from the body is to be present with the Lord Jesus. Because Lazarus had believed in Jesus for salvation, we know that eternal life for Lazarus meant that: (1) Lazarus lived; and (2) Lazarus believed; and (3) Lazarus would never die. Yet, Lazarus had physically died and his body was in the tomb. Therefore, we know that eternal life means spiritual life as opposed to spiritual death. Likewise, resurrection in this instance means for Lazarus: (1) first Lazarus believed in Jesus; and (2) Lazarus will live; and (3) Lazarus will live even if he dies. The truths of resurrection and eternal life hold true for every believer. In this passage, however, Jesus revealed the “I AM” qualities of those two truths. Jesus controls both of those truths and how they operate in our lives.

Martha understood that Jesus would raise Lazarus on the last day. Jesus was going to raise Lazarus from the dead, and give physical life to the same physical body that went into the tomb. In contrast, when Jesus was raised from His tomb, He was raised with an immortal, incorruptible, glorified body that would never undergo decay. With Lazarus, he was merely restored to the same body, and it was not immortal, incorruptible, and glorified. So, what was the point Jesus was making about resurrection and eternal life?

Jesus frequently used physical miracles and signs to demonstrate spiritual truths. Martha needed to learn the “I AM” truth of Jesus. Within Himself, Jesus had the power of resurrection and eternal life. As God in the flesh, Jesus not only did the works of His Father in heaven, but He also acted upon His own initiative. So, Martha needed to believe in the “I AM” God of eternal life and resurrection, so that she would see the glory of God. Martha had observed that she knew whatever Jesus asked of God, God would give to Jesus.

They May Believe that You Sent Me

Jesus performed signs and miracles to increase the faith of believers, and to draw unbelievers to faith in Himself. Jesus wanted everyone to know that His Father had sent Jesus Himself into the world.

So they removed the stone. Then Jesus raised His eyes, and said, ‘Father, I thank you that You have heard Me. I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me.’

John 11:41-42

By the end of the story, Jesus said that “Father, I thank You that you have heard Me. I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me.” Jesus wanted to bring faith to everyone who witnessed the miracle of bringing the physical body of Lazarus back to life. Many of the Jews who came to Mary and witnessed the events believed in Jesus. Others reported to the Pharisees and a conspiracy arose among the Pharisees and the council to kill Jesus.

“I SAID, YOU ARE GODS” │ John 10:22-39 │ Divine Council?

Posted By sundouloi On In ESM,John,Studies,Theology | Comments Disabled
BLUE SKY

I Said, ‘You Are Gods‘”

John 10:22-39

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

In John 10:22-39,  we see Jesus walking in the temple in the portico of Solomon. There Jesus interacted with the Jews and they requested that Jesus openly declare whether He was the Messiah. Jesus said He had already told them, and they did not believe. Jesus then explained that those Jews did not believe Him because they were not His sheep and could not hear His voice. Jesus revealed that He gave His sheep eternal life, and protected them with His hand. Then God the Father protected the sheep with His hand. Jesus was ready to proclaim a truth that overpowered everything.  Incarnational Theology │ “I SAID, YOU ARE GODS”  │ John 10:22-39

I and the Father Are One

Jesus stoked the anger of the crowd with a simple declaration about His relationship to God. That truth focused history in every way.

I and the Father are one.

John 10:30

In John 10:30, Jesus declared that “I and the Father are one.” The Jews then picked up stones. As they stood holding stones to hurl at Jesus, He began an important discussion with them.

The Works of God

If you were facing an angry crowd holding the stones that may rain upon you at any moment, what would you say? Jesus decided to probe their motivations for killing Him. Jesus was always the greatest of teachers and, as God in the flesh, never missed an opportunity to share the message of God. Jesus consistently testified that His works proved that He came from God and He was God, because He worked the works of God. Therefore, Jesus had solid ground to question the motivation of the Jews holding all those stones with an intent to kill Him.

Jesus answered them: ‘I showed you many good works from the Father; for which of them are you stoning Me?’

John 10:32

Jesus had a marvelous way of dealing with life-threatening situations. Here, He asked a question to the crowd about to stone Him to death. The answer to that question framed a very clear exposition from Jesus Himself about the incarnation (God taking human flesh and dwelling among men). Jesus also provided His own, divinely authoritative, interpretation of Psalm 82. Jesus told the crowd why they should drop their rocks to the ground and stop their attack upon His life. Yet, His words did not allay the fervor of the crowd to stone Him. Actually, He revealed truths to the angry crowd that only inflamed them further. Because His hour had not yet come, Jesus escaped the crowd. Now we can look closely at that conversation Jesus had while the rock-holding crowd, already angered over His words, listened intently. The answers the Jews gave to the question of Jesus provided the vehicle for Him to reveal how God can be man. That incarnational truth explained Jesus Christ as Messiah.   Incarnational Theology │ “I SAID, YOU ARE GODS” │ John 10:22-39

The Charge of Blasphemy

The Jews generally hated blasphemy. But the question Jesus asked the crowd concerned His works. The crowd, however, focused not upon the works, but upon what they perceived as blasphemy from Jesus. According to the Jews, the words of Jesus constituted blasphemy against God and their interpretation of the Law demanded that they stone Him.

‘For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.’

John 10:33

The Jews made two points in their answer to Jesus. First, they indicated that they had no issue with Jesus doing the works of God. Apparently, many people had seen or heard of His miracles, and they did not seek to stone Jesus for the miracles. Second, they pinpointed why they wanted to stone Jesus: they charged Jesus with blasphemy for His statement that He and the Father were one. Those Jews were so outraged over that statement that they sought His immediate death by stoning.

This charge of blasphemy controls the passage here. We need to examine it more carefully. In the minds of those Jews, Jesus, being a man, ipso facto (because of that very fact), could not be God. So, those Jews thought Jesus blasphemed when He proclaimed that He was divine. Therefore, they focused their objection on His claim that He was God, and not on His works. Before we proceed, we must understand the binary problem at work in the hearts and minds of the Jews.  Incarnational Theology │ “I SAID, YOU ARE GODS” │ John 10:22-39

The Binary Problem of God or Man

These Jews were working from a binary, mutually exclusive view: you are either God or man, but you cannot be both. Notice the phrase in John 10:33: “. . . You, being a man, make Yourself out to be God.”  Please notice that the Jews had just asked Jesus to tell them plainly if He claimed to be the Christ. Jesus replied that He had already told them (John 10:25). Jesus had begun to explain to this audience the truth that Messiah was both fully man and fully God, and that He was Messiah, the Son of God. In order to understand the true Messiah, these Jews must overcome their binary thinking about God and man.

Jesus answered their charge of blasphemy in two ways, like two sides of the same coin. Jesus demonstrated to them that not only does the Scripture, which cannot be broken, prove that some men become gods (little “g” means men can be called “gods” (“elohim” in Psalm 82) not like Yahweh and in no sense divine), but God can become Man (big “M” means divine as Yahweh clothed with real human flesh, while maintaining both a human nature and a divine nature, with neither nature commingled or confused).

“I SAID, ‘YOU ARE GODS.’

In order to answer and refute their charge of blasphemy, Jesus quoted their own Scripture to them to prove He had not blasphemed by calling Himself one with the Father. In John 10:34, Jesus cited their own Law, “I SAID, ‘YOU ARE GODS'” (Psalm 82). In that Psalm, Elohim takes His stand in the midst of His congregation, and confronts the judges (“elohim”) of that congregation. The human judges of His congregation have been acting wickedly and God calls them to account. Then, God says in the first person, “I said, you are gods.” So, Jesus quoted the Psalm to prove the point that God called some men “elohim” (gods). In fact, Psalm 82 deals with unjust judges passing unrighteous judgments upon people, just as the Jews were doing with Jesus by holding stones, ready to kill Him.

In John 10:35, Jesus explained that this statement “I said, you are gods” is Scripture, and Scripture cannot be broken. Therefore, Jesus declared that the “you” of that phrase “You are gods” were, in fact, “elohim.” At this point, Jesus had provided proof beyond a shadow of a doubt that men could be called “elohim,” and so He should not be stoned on the basis of their own Law (Psalm 82). On a different level, based upon a prophetic application of Psalm 82, Jesus was indicting the Jews before Him.

The Elohim of Psalm 82

One may pause and consider whether those beings in Psalm 82 called “elohim” were ever humans who became “gods,” or were they part of a “divine council” of “gods” designated by the Most High God to rule over some evil men and were never humans at all. Please recall in John 10 that the objection raised by the Jews was that Jesus called Himself God, when He was clearly a human being. Remember, too, the binary, mutual exclusion of the Jews: you cannot be God and a human being. Those Jews thought you must be one or the other. That key thought was the prime objection of the Jews confronting Jesus. Those Jews had no problem with the works of Jesus, but rather they absolutely objected to His claim to be God, because Jesus was a man– therefore, they believed that no man can be God. Some people, intentionally or inadvertently, replace the lofty incarnational theology of John 10 with the Canaanite theology of divine council. God warned the people of Israel to avoid Canaanite theology (Deuteronomy 12:29-32).

In the alternative to the “divine council” view of Psalm 82, the “elohim” in Psalm 82 may be humans who served God as human judges, judging others in God’s human congregation (His people, the Jews), working the divine will, and so God declared them to be “elohim.” This interpretation drives straight to the heart of the objection of the Jews: you cannot be God and man. You must be one or other. Jesus just proved to them that God called some humans “elohim,” and these Jews must accept God’s own pronouncement concerning those humans, because the Word of God, the Scripture, the Law, cannot be broken. Moreover, in John 10:29, 30, 32, Jesus had referred to God as His Father. By doing so Jesus significantly alluded to the relationship of the “elohim” of Psalm 82 whom Asaph described as sons of the Most High. Therefore, Jesus has demonstrated that in Psalm 82 God calls some men “elohim” and then refers to those “elohim” as sons of the Most High. So, the “elohim” of Psalm 82 have a basis for referring to God as Father. Therefore, Jesus has just proven from the divine authority (the Law) of those Jews that they are incorrect to believe that you must be God or man–a man cannot be God. Jesus resolved their objection: “See Psalm 82. God called men ‘elohim.'” On some level, Jesus was actually indicting the people passing the judgment of death upon Him without cause, just as the judges of Psalm 82 passed unrighteous judgment upon people. As a related matter in passing, Jesus was also a judge appointed by God to walk in human flesh. Jesus did not come to judge the world, but to save the world (John 12:47). Yet, the Father has given all judgment to the Son, so that people would honor Jesus as they honor the Father (John 5:22-23). In some sense, Jesus fulfilled the role of an “elohim” standing as a human judge of Israel. Jesus said that “for judgment I have come into this world, so that those who do not see may see, and that those who see may become blind” (John 9:39; compare the Man of Judgment (Acts 17:31)). The final Judgment Day would come after Jesus was raised from the dead (Acts 17:31; compare Isaiah 11:4; John 7:24; Revelation 19:2, 11). Therefore, Jesus was showing that the people standing with stones in their hand before Him were the unrighteous judges of Psalm 82, applying a prophetic sense to the Psalm. Jesus Himself perfectly fulfilled role of a human judge. In that sense, Jesus aslo both “Elohim”(God) and an “elohim” (gods). But, Jesus did not stop there. Jesus had a greater point to make.

In John 10:35, Jesus also indicated that the word of God came to the “gods” of Psalm 82 and John 10:34. Jesus also identified the Scripture as the word of God in John 10:35, referring back to “your Law” in John 10:34. Therefore, we know that the “gods” at issue in John 10:34 received the Law from God, which amounted to Scripture which cannot be broken. The Law was given to humans, the people of Israel, and it was intended for humans, to expose their sin, and their need for a Savior. God did not give help to angels, but to Christ, the descendant of Abraham (Hebrews 2:16). Therefore, John 10:35 identifies human Israel as the recipients of the “word of God,” “the Scripture which cannot be broken” (John 10:34) and such exegesis fits perfectly with Jesus describing “your Law” in John 10:34, also referring to human Israel as the recipients of “your Law.” In the alternative, some people may claim that Jesus limited the term “word of God” to the single phrase in Psalm 82 (“I SAID, YOU ARE GODS”), as quoted by Jesus. Such a limit seems artificial in light of the phrase “your Law” in John 10:34 and the use of the term Scripture in John 10:35.

Incarnational Theology from Jesus

Jesus demonstrated to the Jews that the Most High God used the term “elohim” to describe some men whom God called “gods” and those men could call God their Father. Then, Jesus metaphorically turned the coin over and showed that not only can men be called “elohim,” but God had become Man, meaning the eternal God took true, mortal flesh and dwelt among men. (I understand that coin analogy has many imperfections). Jesus never intended to show that both sides of the coin are equal. Actually, Jesus showed that some men became “elohim” when Yahweh invested them to serve as His judges. God also called them sons of the Most High God. With this background of Psalm 82 now explained to the Jews standing before Him, Jesus then began to reveal the foreground of incarnational theology.

If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him, whom the Father sanctified and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

John 10:35-36

Jesus proclaimed that God sent His Son (Jesus) into the world to take on flesh and live among men. God became a man, in contrast to how some men became “elohim.” Jesus had already proved from the word of God that some men became “elohim.” Jesus then showed how God become a Man. Jesus disclosed that the Father sanctified Jesus and sent Jesus into the world, as God in the flesh. Jesus described Himself as “Him, whom the Father sanctified and sent into the world, . . . .” (John 10:36).

Jesus explained incarnational theology here. I use the term “incarnational” to mean that God took flesh and eternal God became fully man, with both a divine nature and a human nature. Jesus was very God and very man at the same time. Jesus explained how God became a man. God first sanctified His Son, and then sent His Son into the world to take flesh, be a man, and live among men, just as the Jews standing before Him knew Jesus was truly a man. According to their binary, mutually exclusive view, Jesus was no doubt a real man, and, in their minds, that single fact that he was a man absolutely precluded Him from being God.

Basic Logic Applied

We could also impose a few thoughts from more formal logic. I am using the following concepts heuristically, and not trying to impose Greek thought forms into the perfect teaching of Jesus. Please take it as an attempt to help readers like me to grasp in simpler terms how the arguments went.

In more formal terms, the Jews were arguing the following syllogism:

Jesus is a man.

No man can be God.

Therefore, Jesus cannot be God.

I called this type of thinking binary and mutually exclusive above. To those Jews, either Jesus was man or Jesus was God. He could not be both.

Jesus replied to that argument:

In Scripture, which cannot be broken, God called some men “elohim.”

“Elohim” are gods and sons of the Most High.

Therefore, some men can be called gods and sons of the Most High.

Jesus then argued the other half:

Just as some men become “elohim,” so God can become a Man. God sanctified Jesus and sent Jesus into the world. Jesus was fully God and fully man. The God-Man Jesus is one with His Father, Who called some men “elohim” and sons of the Most High.

Summary and Conclusion

Jesus completely resolved the objection of the Jews to His claim that He was one with the Father by quoting Scripture. Jesus cited Psalm 82 as proof that God called some men “elohim.” Then Jesus made a greater point, that God became man, and yet was still God. God became the God-Man. Jesus was that God-Man. The incarnation means that God sanctified Jesus and sent Jesus (the divine Son of God) into the world, to work the works of God. In doing so, Jesus also provided authoritative teaching on the nature of Messiah and provided the theology undergirding Messiah as incarnate God, the God-Man. He not only expounded His previous declaration that He was Messiah, He simultaneously declared that Messiah was God in the flesh, dwelling among men. Although such a discussion would be very fun, this brief note focuses upon John 10, and not the wonderful fulfillment of titles bestowed upon the God-Man and recorded in Scripture.

Summary of Some Reasons John 10 Refutes the Divine Council View of Psalm 82

Psalm 82 provides a view of God confronting evil “gods” (“elohim”) who have forsaken their duty to judge with righteousness the congregation of God. Some people interpret the evil “gods” to be non-humans and they compose “the divine council.” The divine council interpretation has different expressions among its proponents. I see some problems with some basic understandings of “the divine council view” of John 10. I accept John 10 as divine application of Psalm 82. In contrast to the divine council view, some people see Psalm 82 as God confronting members of the congregation of Israel, all humans, who serve as judges whom God appointed to be His representatives and judge according to His revelation. Therefore, God called those human judges “gods” (“elohim”) in Psalm 82.

  1. The Binary Problem. The divine council view of John 10 interprets Jesus as referring to evil non-humans to answer the charge that He is a human calling Himself God. Actually, Jesus quoted Psalm 82 in John 10 to address the binary thinking (“you, being a man, make yourself out to be God”) of the Jews standing before Him. Therefore, Jesus focused His answer upon the “being” (ontological) aspects of humans and God. In Psalm 82, God called evil humans to account for not acting like “elohim.” God invested some humans as judges to act for Him and therefore called them “elohim.” God appointed them to judge the congregation of Israel using His revelation. Some proponents of the divine council view of John 10 see Jesus as talking about evil non-humans (“elohim”) and God, missing the binary problem at issue in John 10 dealing with humans (“elohim”) and God. As in Psalm 82, the identity of the “elohim” (“theoi”) of John 10 makes a great difference. Are the “elohim” humans or non-humans? To answer that question, we must focus first upon the text of John 10. Jesus answered the charge of blasphemy which consisted of binary thinking: you are God or you are man, but you cannot be both. Therefore, Jesus built His answer to respond to that charge. Citing a passage about evil non-humans and God would not directly help His case. Showing that God called some humans “elohim” would be directly on point, proving that God called some humans “elohim” and on that basis alone the Jews should drop their charge and their stones.

  2. The Revelation of Incarnation Problem. The divine council view of John 10 undermines the revelation of incarnation. Actually, Jesus used the charge of blasphemy in John 10 to reveal Himself as incarnate God. Incarnation involves God taking flesh and becoming sinless man. Some divine council proponents see Jesus pointing to evil non-humans as a response to the charge He claims to be God, although He is obviously a man. The divine council view of God seems inconsistent with the beautiful revelation of Jesus as God in the flesh, a real human, and yet God the Son, sanctified by God the Father and sent into the world.

  3. The Evil Elohim Problem. The divine council view of John 10 holds that Jesus used evil, non-human “elohim” as the foundation of His argument that He was both One with God and God in real human flesh. Actually, Jesus identified Himself in John 10 as One with God the Father (speaking through Asaph in Psalm 82) as the “I” of “I Said” of Psalm 82. Jesus never identified Himself as an evil, non-human “elohim” of Psalm 82, described as the “you” of “you are gods.” Under the divine council view of John 10, the “elohim” are extremely evil non-humans and Jesus identified Himself as a member or Lord of that evil group (or both) to refute the charge of blasphemy. The charge of blasphemy concerns God and man, not God and non-humans, and so the divine council view of the evil “elohim” seems inconsistent with the answer Jesus gave concerning God and man. Evil non-humans seem extraneous to the charge at issue.

  4. The Condemnation Problem. The divine council view of John 10 requires that Jesus referred to the condemnation of those evil, non-human “elohim” in Psalm 82 to prove that He was God in the flesh. According to the divine council view of Psalm 82, God condemned the evil, non-human  “elohim” for their failures as judges of the people of Israel. Actually, God condemned evil human judges of Israel for their failure to judge righteously. In John 10, Jesus explained that God condemned evil humans who failed to fulfill their duty as His representatives (“elohim”). So, God called some humans “elohim” condemned by God. The condemnation there falls upon humans, not non-humans. Jesus actually warned the Jews standing before Him of their condemnation by God. Jesus does not identify Himself with the condemned judges, but with God condemning those human judges. Of course, in passing, Jesus does identify Himself and the Jews standing before Him with the humanity of the judges. The Jews rejecting Jesus faced condemnation, but Jesus was not condemned for any of His acts, but for ours: He Who knew no sin became sin for us, so that we might become the righteousness of God in Him (2 Corinthians 5:21).

  5. The Human Elohim Problem. The divine council view sees evil non-humans as the “gods” of John 10 and Psalm 82, thereby opposing any claim of God calling some humans “elohim.” Yet, Jesus cited Psalm 82 to prove that God called some humans “elohim.” That quotation makes far more sense when viewed against the charge based upon the binary thinking of the Jews: You are God or you are man, but you cannot be both. The divine council view sees Jesus citing Psalm 82 to prove that God used evil non-humans to rule the earth. Non-human evil rulers are not at issue in John 10. The binary problem concerns God and humans.

  6. The Law Problem.  The divine council view of John 10 misunderstands who received the Law, by apparently limiting the Law to the few words of Psalm 82 directed to the evil, non-human judges. Actually, Jesus cited Psalm 82 and called it “your Law.” Jesus first linked that term “your” to the term “gods.”  Jesus said: “he called them gods, to whom (plural) the word of God came . . . .” Therefore, the “gods” received the word of God, the Scripture that “cannot be broken.” The “Law” was given to the human congregation of Israel and not to non-humans (except as agents ordained to deliver it to humans). Therefore, the “gods” who received the Scriptures were humans who formed the congregation of Israel. Under the divine council view, the “gods” are evil non-humans constituting the divine council who received the Law, the word of God, and Scripture which cannot be broken. Under the divine council view, the word of God may be limited here to the few words at issue in Psalm 82, but that strains the reference to “Scripture.”  With that limitation comes the problem of identifying a single statement to evil, non-human beings (“he said, ‘you are gods'”) as Scripture, and also as “your Law.” The “your” of “your Law” would require that what God said to evil, non-humans were part of human Law. In this judicial context, that sense makes little sense. Instead, Jesus actually showed that the “gods” were humans who received not only Psalm 82, but all the word of God known as the Old Testament.

Any explanation of John 10 that tones down the deity of Christ misses the primary objection of the Jews: Jesus cannot be God because Jesus is a man. Those Jews believed that no man can be God. So, if some people see the “elohim” in Psalm 82 being something other than men, they miss the entire thrust of Jesus using that passage to prove the incarnation. Jesus just explained in very simple language a very lofty theology of the incarnation. Simple, elegant, and wonderful. Jesus never intended to put Himself only on the low level of “elohim” in the sense that the human judges of Psalm 82 were called “elohim.” Jesus intended to identify Himself with the Most High who called men “elohim;” Jesus asserted His deity as incarnate God. Jesus fully resolved the binary, mutually exclusive objection of the Jews that man cannot be God, while at the same time fully proclaiming that He was God and also a man. Jesus explained that Messiah was both God and man. Perhaps we can review Psalm 82 [38] and see why Jesus talked about humans there and not a “divine council” of beings. I understand that some people may claim I have fallen into a circular argument, begging the question. I believe the interpretation stands or falls on its fidelity to the text. Jesus presented incarnational theology where Jesus explained that the Most High sent His unique, divine Son, Jesus Christ, into the world as God in the flesh. Jesus was not a lesser deity than the Most High, but the eternal Son of God did humble Himself and take the form of man to live and die as a man, to work the works of God among men, and to overcome death through bodily resurrection, to sit now at the right hand of the Father in heaven.

Finally, make no mistake–heaven today is filled with all kinds of beings who are greater in power and strength than mere humans. Some of them follow evil plans and motives. They certainly rule over nations and interfere with the activities of men. Satan himself is called the ruler of this world. I do not find Psalm 82 [11] to speak about a “divine council,” but rather about men like Adam and Moses. God became flesh and dwelt among us, and while in the flesh, He could still proclaim that He and the Father are one. By the way, who cares what I think? The text speaks for itself. What does it say? What does it mean?

Hallelujah !

See also the study on Psalm 82 [38]

Click here. [38]

“I Said, ‘You Are Gods'” │God Became Man │ John 10:22-39 │ Incarnational Theology

The Books of Life │ Expository Bible Studies │ Christ Assembly

Posted By sundouloi On In Bible,Bible Books,Bible Studies,Studies,Theology | Comments Disabled
Christ Assembly

See the Updated and More Complete Free E-Book: The Books of Life [39]

Download the Free E-Book: Click Here. [39]

Books of Life and Deeds

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

The Bible contains many statements about various books concerning mankind.  In some cases, when a particular book was written may make a big difference in distinguishing one book from another book. Therefore, the footnotes below contain some discussion of more technical issues. 1Because verbs alone in the original languages of the Bible (Greek, Aramaic, Hebrew) often do not express time, the context of each verse and the verbs used there must be examined carefully to determine time references. So, throughout this study, timing can be a very big issue. This study will not look at all the books mentioned in the Bible, but only those related to eternal life. 2The books mentioned about men include: (1) The Book of the Living. Psalm 69:28; Exodus 32:32; contains the names of those alive on earth during any time period; apparently updated as people are born and die. (2) The Book of Wanderings. Psalm 56:8; contains the account of the wanderings of man; unknown when written, but perhaps before the man was alive. (3) The Book of the Righteous. Psalm 69:28; contains only the names of the righteous; written during the lifetime of the believer; perhaps the name entered at the moment of salvation; (4) The Book of Days. Psalm 139:16; contains all the days ordained for man; written before man lived. (5) The Book of Turning Away. Jeremiah 17:13; contains the names of the people who turn away from the LORD, the fountain of living water. (6) The Book of Rescue, Daniel 12:1; contains the names of the people of Israel rescued from great distress. (7) The Book of Remembrance. Malachi 3:16-18; contains the names of people who fear God and esteem Him; used at the judgment to distinguish the righteous from the wicked; written during the physical life of the righteous and wicked; (8) The Book of Life. Philippians 4:3; Revelation 3:5; Revelation 17:8; Revelation 20:15; contains the names of only born-again believers; written before the foundation of the world; probably the same as the Book of Life of the Lamb; and (9) The Book of Life of the Lamb. Revelation 13:8; Revelation 21:27; contains the name of born-again believers; written before the foundation of the world. See chart of Books in Appendix A. Although God knows all things, including all the secrets of men, 3See Romans 2:16. He still makes written records contained in books.  In this study, we will look in Scripture at the books related to the life on earth and eternal life. The Books of Life │ Expository Bible Studies │ Christ Assembly

Book of Living Ones

In the Old Testament, we read about the story of Moses as he led the people of God out of Egypt and through the wilderness. During that journey, Moses often spoke with God about the rebellion of the people of Israel.

But now, if You will, forgive their sin–and if not, please blot me out from Your book which You have written! The LORD said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book.’ 

Exodus 32:32-33

In Exodus 32:32,  we learn about Moses interceding for the people of Israel after they made a golden calf and worshiped it.  Moses made God an offer to blot the name of Moses out of God’s book, if God would not forgive the great sin of the people of Israel. What book was Moses talking about when he offered to have his name blotted out of it? In order to answer that question, we must first look at Psalm 69:28. 4David had great insight into many matters. 

May they be blotted out of the book of living ones and may they not be recorded with the righteous.

Psalm 69:28

King David wrote Psalm 69:28.  In that verse, we observe the only instance in the Old Testament of the Hebrew phrase “the Book of Living Ones.” 5The Hebrew phrase for “book of Living Ones” (“מִסֵּפֶר חַיִּים”) occurs in only Psalm 69:28. The Hebrew word for “Living Ones” in Psalm 69:28 helps us understand the Old Testament meaning of this book of life. 6The Bible contains several different meanings of the word “living ones.” The Hebrew word “living ones” found in Psalm 69:28 predominantly refers to people physically alive on earth. 7The usage of the Hebrew word “living ones” (“חַיִּים”) in the Old Testament usually means a person physically alive on the earth. We can review a few categories of that usage of the term “living ones.” In Genesis 2:7,  we read there that God breathed into Adam’s nose the breath of living ones (“נִשְׁמַת חַיִּים”) and so Adam became soul life (“לְנֶפֶשׁ חַיָּה”). Similarly, in Genesis 6:17, God used the flood to destroy all flesh in which was the “spirit of living ones” (“רוּחַ חַיִּים”). In Exodus 4:18, Moses wanted to see if his brothers, who were in Egypt, were still alive (“הַעוֹדָם חַיִּים”) . Also, in Numbers 16:30, the evil men in the rebellion of Korah descend alive (“וְיָרְדוּ חַיִּים”) into Sheol.  In Deuteronomy 4:10, the Lord called upon Israel to fear Him all the days of living ones on earth(“חַיִּים עַל-הָאֲדָמָה”). In Ezekiel, the term “living ones” (“חַיִּים”) frequently occurs in the phrase “in [the] land of the living ones” (“בְּאֶרֶץ חַיִּים”), meaning those people alive on earth. At times, however, the term “life” (“חַיִּים”) can mean something other than physical life on earth. In Psalm 133:3, the Psalmist speaks of the blessings of the LORD as  “living ones, to the age” (“חַיִּים,  עַד-הָעוֹלָם”); even there, the Psalmist explicitly indicated he was speaking of “eternal” living ones and so the verse actually supports the claim that the term “living ones” (“חַיִּים”), outside of Proverbs, predominantly means people physically alive, when used without an adjective. Likewise, in Proverbs, the Hebrew term “living ones” (“חַיִּים”) frequently means spiritual life, and not physical life. Of course, in other contexts, the word for “living ones” (“חַיִּים”) can refer to flowing water, among other referents. In 1 Samuel 17:26, the term “living ones” (“חַיִּים”) occurs where David proclaimed that Goliath taunted the armies of the living God  (“מַעַרְכוֹת אֱלֹהִים חַיִּים”). Therefore, it appears that the Book of Life mentioned in Psalm 69:28 refers to the Book of Living Ones (people physically alive on the earth at any given time). In this case, one’s name would be written in the book at conception and blotted out at physical death. 

We must also take notice of the term “blotted out” from the Book of Life in Psalm 69:28. In Psalm 69, David experienced deep distress caused by his enemies. In that Psalm, David prayed for two related things concerning his enemies: (1) that his enemies would be blotted out of the Book of Life; and (2) that his enemies would not be recorded with the righteous. Therefore, we may understand that someone’s name may be “blotted out” of the Book of Life. Also, as a separate act, a person’s name may be recorded with the righteous, and this verse indicates that record of the righteous may be in a separate book.

This term “blotted out” has special meaning in the Old Testament. 8The Hebrew term here for “blot out me” (“אֶמְחֶנּו”) means to wipe clean, to remove completely. This same root word is used to wipe clean a mouth (Proverbs 30:20), or to remove tears from a face (Isaiah 25:8). Likewise, the LORD brings judgment upon the stubborn individual idolater so that the LORD will “blot out” his name from under heaven (Deuteronomy 29:20). God used this root term “blot out” to mean He would kill every living person on the earth at the time of the flood, because they were evil. 9The Hebrew term in Genesis 6:7, for “blot out” (“אֶמְחֶה”) refers to God Himself saying, “I will blot out man . . . from the face of the earth  . . . .” Likewise, in Exodus 17:14, God proclaims that He will utterly blot out (“כִּי-מָחֹה אֶמְחֶה”) the memory of Amalek from under heaven. This same judgment of removing their name from under heaven appears also in Deuteronomy 9:14, where God intends to destroy the people of Israel and blot out their names under heaven (“וְאֶמְחֶה אֶת-שְׁמָם, מִתַּחַת הַשָּׁמָיִם”); see also similar verses at Deuteronomy 29:20; 2 Kings 14:27; Nehemiah also asked God to remember and not blot out Nehemiah’s loyal deeds (“וְאַל-תֶּמַח חֲסָדַי”) performed for the house of God (Nehemiah 13:14). David prayed for God to blot out his transgressions (“מְחֵה פְשָׁעָי”) in Psalm 51:1; see also Psalm 51:9 and Jeremiah 18:23. In all these passages, whenever the verb “blot out” is used regarding people or their names, it always refers to killing them on earth, or causing them to be remembered no more on earth. Likewise, in Genesis 7:23, God flooded the world and blotted out (“וַיִּמַח”) every living thing from the face of the earth. Even then, God spared some people by providing an ark to save them from the flood. Likewise, God also spoke of raising up offspring for a deceased male of Israel so that the deceased male’s name would not be blotted out from Israel. 10The Hebrew phrase for “blotted out from Israel” (“וְלֹא-יִמָּחֶה שְׁמוֹ, מִיִּשְׂרָאֵל” focused upon the living on earth; see also Judges 21:17, where wives must be provided to Benjamites so that the tribe would not be blotted out from Israel. Again, the usage of the term “blotted out” means that a family may cease to be physically alive on earth, because the family has no more male descendants. Therefore, God commands kinsmen to raise up children to carry on the family name, so that family name will not be blotted out and permanently be removed from the earth. We see that the term “blotted out” means to undergo physical death, and it does not refer to spiritual death. Therefore, we know that to be “blotted out” of the Book of the Living means to suffer physical death on earth, and the Book of Life itself must mean a book containing the names of people physically alive on earth at any given time. 11In Psalm 56:8, David wrote that God has taken account (“סָפַרְתָּה-אָתָּה”) of David’s wanderings, and put David’s tears in the bottle of God, and put them into “Your book’ (“בְּסִפְרָתֶךָ”). David continues on and knows he will triumph over his enemies and walk before God in the light of the living (“בְּאוֹר, הַחַיִּים”). Therefore, because of the reference to living on earth before his enemies, and the record of his wanderings and tears on earth, the book described here may be the Book of the Living also, indicating it also records all the wanderings of men and their tears on earth. In the alternative, God may also have another book which I will label the Book of Wanderings. 

Moses spoke of a book about the people of the Exodus. According to Moses, God personally wrote down the names of people in a book and God personally blots names out of that book. 12The Hebrew term “from your book” (“מִסִּפְרְך”) indicates a scroll. Yahweh personally wrote in the book. 13The Hebrew term for “You have written” (“כָּתָבְתָּ”–Qal perfect) indicates God did the writing. Based upon our study of the term “Book of Life” in Psalm 69:28,  we may now try to identify the book Moses mentioned in Exodus 32:32.  Moses used the term “blot out” in reference to that book. The only other instance where the term “blot out” occurs in connection with a book in the Old Testament was in Psalm 69:28.  Therefore, we have strong reason to link the book Moses referred to and the Book of Life described by David. Moses meant that he wanted God to blot out the name of Moses, if God would not forgive the people of their great idolatry with the golden calf. As we have seen above, the term “blot out” means to end his physical life on earth. The context of Exodus 32:32  also fits well with Moses having his physical life ended by his name being blotted out of the Book of Life. God did not accept Moses’ offer to be blotted out of God’s book. Instead, God responded that whoever sinned against God, God would blot him out of His book. 14See Exodus 32:33. Furthermore, God promised to punish the people who sinned against Him. 15See Exodus 32:34. Finally, we read that God “smote” the people because of what they did with the calf which Aaron had made. 16See Exodus 32:35. Therefore, the context shows that God blotted people out by killing them, so that their physical lives on earth ended. So, the context fits well with identifying the book Moses described with the same book David mentioned as the Book of Life. We also learn from Exodus 32:33  that sin can cause God to blot people out of His Book of Life. Because this Book of Life refers to the living on earth, I will refer to it as the Book of the Living, to convey the meaning that it deals with those physically alive on earth.

We may also learn more about the Book of the Living in Exodus 32. Notice that Yahweh 17Yahweh personally wrote in the book. The Hebrew term for “You have written” (“כָּתָבְתָּ”–Qal perfect) indicates God did the writing. did the writing in the Book of the Living. 18The Hebrew term “from Your book” (“מִסִּפְרְך”) indicates a scroll. Moses asked Yahweh personally to blot out his name. 19The Hebrew term for “blot out me” (“מְחֵנִי”–Qal imperative) from that book. This request by Moses shows that Moses expected Yahweh Himself had the power to blot out names from the book. Notice also their sin 20The Hebrew term for “sin” (“חַטָּאתָם”) conveys the idea of idolatry and rebellion in this context. caused God to blot out the name of the sinner from the Book of the Living, which contained the names of all people living on earth. 21The Hebrew construct used for “sinned against Me” (“חָטָא-לִי”) in Exodus 32:33 means to fall short of a mark, to be wrong morally, and to be guilty before God. Therefore, we see that Moses offered his physical life to God, if God would not forgive the people. Moses did not offer to forsake his eternal salvation, because the book Moses referred to was the Book of the Living, that is, the book of the people physically alive on earth at that time. The Books of Life │ Expository Bible Studies │ Christ Assembly

Therefore, we see that God apparently has a book containing all the names of every person born on earth. God Himself makes choices about blotting out the names of the living upon the earth from that Book of the Living. Although Moses certainly sinned, God never threatened Moses with having his name blotted out of the Book of the Living. In Exodus 32, the people of Israel had worshiped a golden calf while Moses received the tablets bearing the Ten Commandments.  Moses then sought to make atonement 22In Exodus 32:30, Moses spoke to the people of Israel after they sinned with the idol of the golden calf. In that verse, Moses told them “perhaps I can make atonement for your sins” (“אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם”). The Hebrew text indicates the uncertainty in the mind of Moses about God’s willingness to withhold punishment from His people for their great sin of idolatry. Moses understood the flagrant, corporate sin of Israel, and sought to give his own physical life in exchange for the nation’s survival, illuminating the great love of Moses to lay down his life for his brethren.  Yet, God did not allow one sinful human (Moses) to atone for the sin of the nation of Israel. Yahweh reserved that role of Savior exclusively for Jesus as the God-Man, the final and perfect sacrifice for sin. for the sins of the nation of Israel.  Moses had great concern that God may destroy the entire nation for the entire nation’s sin of idolatry with the golden calf. God responded, however, that He would judge each individual for sin, and not blot out the entire nation for this sinful disaster. 23This concept of God ending the physical life of people also appears in the New Testament. Consider 1 Corinthians 11:28-30, where God speaks about people “sleeping” (they died) because of their sin at the Lord’s table. Likewise, in 1 Corinthians 5:5,  Paul decided to “deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord.” Notice that sin can produce physical death. Compare also the sin leading to death in 1 John 5:16, where the believer may sin and die physically as a result.

Book of the Living–Summary

1. Every Birth.  At the time of birth, God Himself apparently records in the Book of the Living every live birth on earth. 

2. God Himself Records and Removes.  God Himself wrote down every individual born under heaven into the Book of the Living.  We know this fact because every individual name of the people of Israel could be removed individually from the Book of the Living

3. Individual Sin.  One single sin can cause God to blot out that sinner’s name from the Book of the Living, but God decides which sin may cause a sinner’s name to be blotted out.

4. Not Every Sin.  God exercises perfect, loving judgment in the decision to blot out a name from the Book of the Living.  Not every sin requires that sinner’s name to be removed from the Book of the Living, because Moses sinned, and his name was not blotted out in Exodus 32. 

5. Distinction.  The Book of the Living may be distinguished from other books because this Book of the Living has every name written in it, and only God records births and blots out names as a judgment for individual, not corporate, sin.

Book of Wanderings

King David received great revelations from God about his royal life and enjoyed a very close relationship with God. In Psalm 56:8, David disclosed that God has counted all of his “wanderings” on earth and they were recorded in a particular book. 24The Hebrew phrase “You have counted” (“סָפַרְתָּה-אָתָּה”) explains David’s confidence here. The total term “have counted” (“סָפַרְתָּה”–“qal perfect for “have taken account”) and the “You” (“אָתָּה”–may be emphatic here) combined with “are they not in Your book” (“הֲלֹא, בְּסִפְרָתֶךָ”) implies that God knows the sum of David’s wanderings and has written them down before they occurred, because David took comfort from these thoughts, as he relied upon God for deliverance. Even so, he wept, and God placed the tears of David in God’s bottle. David knew Yahweh as a personal, loving God, concerned about all of his wanderings and tears. God knew all about them, and was always ready to help. Wherever David fled before Saul and later his own children in rebellion, David counted upon Yahweh for deliverance.

You have taken account of my wanderings; Put my tears in Your bottle. Are they not in Your book?

Psalm 56:8

Samuel the prophet anointed David king, because his predecessor, King Saul, rejected the word of the LORD and so Yahweh rejected Saul from being king over Israel. 25See 1 Samuel 15:26 and the entire story in that chapter. Shortly after God rejected King Saul, Samuel anointed the young shepherd boy David as king of Israel in a private ceremony at Bethlehem, the hometown of Jesse, the father of David. 26See 1 Samuel 16:12-13. Later, King Saul watched young David kill Goliath the giant, the champion of the Philistines who taunted the armies of the living God. 27See 1 Samuel 17:31-58. King Saul soon grew jealous of David after the people sang that Saul had killed his thousands, but David had killed his ten thousands. 28See 1 Samuel 18:7. King Saul eventually tried to kill David, but David’s wife Michal (King Saul’s daughter) helped him escape from King Saul. David fled to Gath, the hometown of Goliath. There, David pretended to be insane, because he feared Achish, the king of Gath. In Psalm 56:8, David wrote about his time in Gath.  He felt oppressed and trampled upon by his enemies, but David trusted in God alone. David knew that God was for him. In this context, David wrote that God had taken account of all his wanderings, put his tears into God’s bottle, and recorded all his wanderings in God’s book. 29The Hebrew term for “wandering” (“נֹדִי”) means the wanderings, particularly the wanderings of an outcast or fugitive. God used this root word to describe the wanderings of Cain, after he killed Abel, and described a land of wanderings where Cain went (Genesis 4:12-16). God also knows all the “wanderings” of Israel through the wilderness (Deuteronomy 2:7). Therefore, this book, which I shall call the Book of Wanderings, contains all the wanderings of David during his lifetime on earth, and appears to have been written before David wandered. David apparently took comfort and courage that God had a complete record of his wanderings on earth, apparently giving David confidence that one day he would be king, because God had already anointed David for that purpose. 30See 1 Samuel 15:12-13. The Books of Life │ Expository Bible Studies │ Christ Assembly

Book of Wanderings–Summary

1. Account. God has taken account of the wanderings of David.

2. Written. Apparently all the days of David’s life are recorded in the Book of Wanderings.

3. Comfort. David took comfort knowing that all his wanderings were recorded by God in the Book of Wanderings.

Book of the Righteous

In Psalm 69:28, King David wrote about his enemies, who hate him without cause. They were more numerous than the hairs of his head. We have discussed the Book of the Living mentioned in Psalm 69:28  above. Now we will focus upon the record of the righteous in the same verse. This verse helps us with timing issues regarding when the two books were written.

May they be blotted out of the book of life and may they not be recorded with the righteous.

Psalm 69:28

David petitioned God that his enemies would not be “recorded with the righteous.” As we have seen above, at the same time David prayed for his enemies to be blotted out of the Book of the Living, David also prayed for  his enemies not be written in the Book of the Righteous. Therefore, we know that his enemies had not yet been recorded in the Book of the Righteous. The timing here helps us distinguish this book from New Testament books written before the foundation of the world.

Book of the Righteous–Summary

1. Evil People. David prayed that God would not include his enemies in the Book of the Righteous.

2. Written. The Book of the Righteous was apparently written during the lifetime of the righteous, or perhaps later. 

3. Book of the Living Contrasted. David prayed that his enemies would be blotted out of the Book of the Living, meaning he wanted God to take their physical life. He also wanted God not to write their names in the Book of the Righteous. Notice that evil names had not been written previously in the Book of the Righteous, because David knew they had not been written there as of the date he prayed for their names to be blotted out of the Book of the Living. Therefore, the Book of the Righteous overlaps the Book of the Living with names written in both during the lifetime of the believer. David does not pray the names would be blotted out of the Book of the Righteous. 

Book of Days

In Psalm 139:16,  we learn that all the days of each individual’s life on earth are recorded in a particular book.

Your eyes have seen my unformed substance; and in Your book were all written the days that were ordained for me, when as yet there was not one of them.

Psalm 139:16

David wrote about a special book written before he was born. In fact, David knows that the eyes of God have seen his unformed substance. 31The Hebrew term here for “unformed substance” (“גָּלְמִי”) does not appear elsewhere in the Old Testament in that form. The root may mean “embryo.” The point is that God sees the development of human life. The Book of the Living appears to be a book that has your name written at conception and then blotted out at death. This book mentioned in Psalm 139:16  was written before conception or birth. 32See Psalm 139:14. Therefore, it does not seem to fit with the Book of the Living because it was written at a different time. Therefore, I will label it the Book of Days. The number of days of our lives are “ordained” by God. 33The Hebrew term “ordained” (“יֻצָּרוּ”) means created, formed, or fashioned. In Isaiah 45:9, God used the same term to describe earthenware created by a potter; God symbolized humans talking back to God, their Creator, as a pot talking back to the Potter. Notice here that all our days were ordained by God and a record of all those days were written in the Book of Days before there was one of those days, that is, before we were even born and had our first day.

Book of Days–Summary

1. Unformed Substance. David knew that God’s eyes have seen his unformed substance.

2. Written. The Book of Days was written before David was conceived, that is, when there was not yet one of his days. 

3. Content. The Book of Days contains a complete record of all the days David lived on earth. As he wept and went through difficult times, he knew that all his days were already recorded in the Book of Days, which displays God’s omniscience.

4. Book of the Living Contrasted. The Book of the Living contains the names of everyone alive on earth at any given time. The Book of Days, in contrast, was written before the first day of David’s life on earth. So, we know that this Book of Days could not be the same book as the Book of the Living because they were written at different times. Furthermore, because the Book of the Righteous was written during the lifetime of David or later, the Book of Days could not be the same as the Book of the Righteous.

Book of Turning Away

In Jeremiah 17:13,  we read about the people of Judah turning away from the LORD. 34See also Jeremiah 2:13  about the two errors of Israel: (1) they have forsaken the fountain of living waters; and (2) they have hewn out broken cisterns that can hold no water.

O LORD, the hope of Israel, all who forsake You will be put to shame. Those who turn away on earth will be written down, because they have forsaken the fountain of living water, even the LORD.

Jeremiah 17:13

God proclaimed that the sin of Judah is written down with an iron stylus; with a diamond point it is engraved upon the tablet of their heart and on the horns of their altars. 35See Jeremiah 17:1.  God described the effect of Judah’s idolatry upon their hearts and their idolatrous altars of worship. The people of Judah had become utterly corrupt. Their hearts were so hardened that it took an iron stylus with a diamond point to engrave those stony hearts. God then confronted Jeremiah and spoke to him concerning human hearts. God declared the heart more deceitful than all else and desperately wicked; who can understand it? 36See Jeremiah 17:9. Jeremiah then responded to God and recognized the LORD on His glorious throne on high from the beginning. In Him alone resides the hope of Israel. Yet, all who forsake the LORD will be put to shame. 37The Hebrew phrase “who forsake You will be put to shame” (“ כָּל-עֹזְבֶיךָ יֵבֹשׁוּ; יסורי”) refers to: (1) the date when people were forsaking the LORD; and (2) a later date when the idolaters will be put to shame. Likewise, those same people were presently turning away on earth from the LORD (I understand that placing time restraints upon individual verbs in Hebrew may be problematic. In this case, the verb “they will be put to shame” (“שוֹ בֵי”) occurs as a Qal imperfect. As an imperfect, in this context it apparently refers to a future event. The juxtaposition of perfect with imperfect forms in this verse distinguishes present events from future events. They will be put to shame in the future, but not necessarily at the moment they forsake or turn away from the LORD. Likewise, the verb “they shall be written” (“יִכָּתֵבוּ“) also occurs as a Niphal imperfect, indicating that, in the future, their names will be written down, because they have turned away from the LORD, and in the future they will be put to shame. So, the order of events appears to be: (1) the people committed idolatry; (2) they forsook and turned away from the LORD; (3) their names will be written down; and (4) they will be put to shame. Psalm 69:28 also has the same Hebrew word for “written” (“בוֵ תָ כִ י“). In Psalm 69:28, the Hebrew Niphal form has a jussive force, indicating that the Psalmist does not want the names of the wicked recorded with the righteous. I pondered whether Jeremiah 17:13 referred back to writing upon the hearts of the people in Jeremiah 17:1. I noticed that Jeremiah 17:13 referred to writing down “names,” and not “sins.” 38Psalm 69:28 also has the same Hebrew word for “written” (“אַל-יִכָּתֵבוּ“–not written”) concerning a book. In Psalm 69:28, the Hebrew Niphal form has a jussive force, indicating that David, the Psalmist, does not want the names of the wicked recorded with the righteous. The names of the wicked shall be blotted out of the Book of Life. Psalm 69:28 supports the interpretation that a separate book is in view in Jeremiah 17:13 because the same Niphal verb is used in both places. So, rather than a reflexive meaning of the Niphal (written by themselves or in their own hearts) in Jeremiah 17:13, it seems better to go with a meaning of writing in a book, as described in Psalm 69:28. In Jeremiah 17:1, the “sins” of the people of Judah were written upon their hearts and their altars. In Jeremiah 17:13, God wrote down the “names” of the people who turn away from the LORD. Therefore, I concluded that God wrote a book containing the names of the people who turn away from the LORD, the fountain of living water. I also noticed in Jeremiah 17:13 that the people who forsook and turned away on earth 39The Hebrew term “on earth” (“בָּאָרֶץ“) may be taken to mean that their names were written in the earth (loose soil), but it seems better to me to take the word to mean they forsook the LORD while living on the earth (or in the land of Judah). Symbolically, he referred to their earthly lifetimes. The term occurs in the Hebrew text of Jeremiah 17:13 between the term for “turned away” and “will be written down.” Jeremiah used the same term “on earth” (“בָּאָרֶץ“) to describe not only the land of Benjamin in Judah, but also the desert in Jeremiah 2:6, and the land of exile in Jeremiah 17:4; Jeremiah used the term “in the land” (“בָּאָרֶץ”) more than sixty times, and only in Jeremiah 32:41, does that term seem to mean that God planted the people in the land, perhaps like you would plant a tree. All other uses in Jeremiah seem to support the meaning of describing a geographical place, where people lived or could walk upon the land. Also in Jeremiah 17:1, Jeremiah described writing “upon” (“עַל-לוּחַ“) the tablet of the heart, not “in” the tablet of the heart (see Deuteronomy 6:6, “upon their heart” (“עַל-לְבָבֶךָ“).  Therefore, I prefer the meaning of “on earth” to describe the entire realm of the earth, and to emphasize that these people were living upon the earth at that time, although I understand the primary referent in Jeremiah 17:13 must be the people of God living in Jerusalem and Judah. from the LORD opposed those people, like Jeremiah, who called upon the LORD to heal them and save them. The people who turned away from the LORD said to Jeremiah: “Where is the word of the LORD? Let it come now!” Jeremiah prayed that his opponents would be put to shame and dismayed and finally destroyed. Therefore, I concluded further that those who turn away from the LORD are not merely people backsliding for just a while, but they adamantly oppose everyone who seeks healing and salvation from the LORD and deserve eternal destruction. The opponents love their idolatry. God writes down the names of people who forsake Him and turn away from Him, the fountain of living waters.

Book of Turning Away–Summary

1. Forsake the LORD, Turn Away. The defining characteristic of the people written in this Book of Turning Away is that they have forsaken the LORD and turned away from the LORD.
2. Written Down. The Book of Turning Away will be written down at the time (or after) people turn away from the LORD.
3. Content. The Book of Turning Away contains a complete record of all the people who have turned away from the LORD on earth, and forsaken the fountain of living water, even the LORD. This book lists the names of the people of Judah who forsook the LORD during the days of Jeremiah, and perhaps the names of all people on earth who have forsaken the LORD.
4. Book of Turning Away Contrasted. The Book of the Living contains the names of everyone alive on earth at any given time. The Book of Turning Away was written down as (or after) each person turned away from the LORD. So, we know that this Book of the Living could not be the same book as the Book of the Turning Away because they were written at different times. Furthermore, the Book of the Living concerns blotting out names and removing names from the Book of the Living. In contrast, the names of people are added to the Book of the Turning Away at or after they fully and finally turn away from God (see the contrast to the names of the righteous added to the Book of the Righteous). Although the Book of the Living bears similarities to the Book of Turning Away, they are not the same. God blots out from the Book of the Living the names of each person who sins, and then that person’s life on earth ends in death. The Book of Turning Away does not indicate that each person turning away immediately died. Of course, their destruction was not far away with the invading army coming soon.

Book of Rescue

In Daniel 12:1, Daniel received a revelation from God about a future time of unprecedented distress. Daniel prophesied that at that time, Michael, the great prince who stands guard over the people of Israel, will arise. 

Now at that time Michael, the great prince who stands guard over the sons of your people, will arise. And there will be a time of distress such as never occurred since there was a nation until that time; and at that time your people, everyone who is found written in the book, will be rescued.

Daniel 12:1

Daniel described the time of distress such as never occurred since the nation until that time. But Daniel also provided good news: everyone who is written in the book will be rescued. 40The Hebrew term for “in [the] book” (“בַּסֵּפֶר”) is a common term for book in the Old Testament. This time of rescue appears linked to the time when these believers rescued from distress will be awakened and raised to eternal life. Others will awaken to disgrace and everlasting contempt. 41The Hebrew phrase for “disgrace and everlasting contempt” (“לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם”) describes the resurrection to judgment, followed by eternal shame and suffering. See the discussion of Gehenna and the Lake of Fire below. The rescue may include the physical deliverance pictured in Zechariah 14, or a spiritual rescue to eternal life. For unbelievers, Jesus described a time of judgment (with disgrace and everlasting contempt). 42In Zechariah 12:10, God pours out the Spirit of grace and supplication, which causes the living Jews to look upon Jesus whom they have pierced, and mourn for their rejection of Messiah. Then, God will bring eternal life to those Jews so that from the least of them to the greatest of them, they will all know the Lord. See Jeremiah 31:34 for the New Covenant promise with the house of Israel and the house of Jacob. Also, only one third of the Jews in the land of Israel will survive the tribulation period (Zechariah 13:8).  We know that this Book of Rescue had the names written in it sometime before the time of distress; the exact time remains unclear. Only born-again believers have their names written in the Book of Rescue. The Book of Rescue only has names from the nation of Israel written in it.

Book of Rescue–Summary

1. Distress. Daniel prophesied concerning a time of distress never before experienced in Israel, and he had lived through the total conquest of Jerusalem by Nebuchadnezzar. Everyone having their names written in the Book of Rescue will be rescued.

2. Rescue. The Book of Rescue contains the names of everyone who will be rescued from the time of great distress, but those names will only be born-again believers. 

3. Content. The names recorded in the Book of Rescue contain only Jews from the nation of Israel, and those Jews were apparently alive at the time of the unprecedented distress. 

4. Book of the Living Contrasted. The Book of the Living contains the names of everyone alive on earth at any given time. The Book of Rescue, in contrast, was written before the time of great distress coming upon Israel in the future. Furthermore, the Book of Rescue only contains the names of Jews from the nation of Israel. Therefore, the Book of the Living is not the same book as the Book of Rescue.

Book of Remembrance

In Malachi 3:16,  we read about a Book of Remembrance. 43The Hebrew phrase there for “book of remembrance” (“סֵפֶר זִכָּרוֹן”) means a book used to remind the reader. Malachi described a book concerning people who feared the LORD.

Then those who feared the LORD spoke to one another, and the LORD gave attention and heard it, and a book of remembrance was written before Him for those who fear the LORD and who esteem His name.

Malachi 3:16

In the same verse, we also learn about the exclusive nature of that book. Only those who “fear the LORD” and “esteem Him” will have their names written in the Book of Remembrance. 44The Hebrew phrase for “fear the LORD” (“לְיִרְאֵי יְהוָה”) (notice the masculine noun for “fear” in construct with Yahweh) used a common word for “fear” and here it stands directly related to “esteem Him” (“לְחֹשְׁבֵי שְׁמוֹ”–qal participle).  Taken together, only those who have an abiding “fear” of Yahweh and “esteem” Yahweh will have their names recorded in the Book of Remembrance Yahweh directed that those names be written down in the Book of Remembrance before Him. 45The Hebrew term for “before Him” (“לְפָנָיו”) means literally before His face, and in this context indicated that Yahweh had the Book of Remembrance written down before Him, apparently at the time the living men “feared” and “esteemed” Yahweh. Notice in Malachi 3:16, that the book appears to be written after the people on earth speak to one another as people who fear Yahweh; they speak and then Yahweh gave attention and heard it, and then the book was written. The sequence of events here distinguishes this Book of Remembrance from the Book of Life mentioned in the New Testament. The Book of Life in the New Testament was written before the foundation of the world. Therefore, this Book of Remembrance may focus more upon the works of those people who fear and esteem Yahweh.  The purpose behind the Book of Remembrance may be seen clearly in Malachi 3:17.

In Malachi 3:17,  we read: “They will be Mine.” This phrase summarized well the purpose for memorializing the people who “feared” and “esteemed” Yahweh. When Yahweh prepares His possession, He will spare the people named in His Book of Remembrance as a man spares his son who serves him. 

Notice that we learn further in Malachi 3:18  that Yahweh will rely upon this Book of Remembrance when He “again will distinguish between the righteous and the wicked, between one who serves God and one who does not serve Him.”  This time of judgment seems very similar to the parable of the sheep and the goats in Matthew 25:31-46.   At that time of judgment, Jesus will separate the sheep from the goats. The sheep will inherit the kingdom prepared for them from the foundation of the world, while the goats will be cast into eternal fire, prepared for the devil and his angels. Likewise, the sheep gained favor with Jesus when they helped the foreigner, hungry, naked, thirsty and imprisoned.  To honor those people was the same as honoring Jesus.  Likewise, to ignore those people, would be to dishonor Jesus.  The righteous enter eternal life, and the wicked enter eternal punishment. 46In Revelation 20:12, Jesus sits upon a great white throne for judgment. Only unbelievers appear for judgment at the great white throne (see discussion below concerning the Book of Life). Books will be opened, including the Book of Life, which was written before the foundation of the world, and contains the names of the righteous (Philippians 4:3; compare Psalm 69:28). Therefore, it seems likely that the Book of Remembrance will also be opened at that time, because God will use it to judge the unsaved, as He said in Malachi 3:18.

Book of Remembrance–Summary

1. Yahweh Heard. Yahweh heard those who feared Yahweh speaking to one another and Yahweh wrote a book of remembrance.

2. Yahweh Had the Book of Remembrance Written in the Presence of God.  The Book of Remembrance was written in the presence of Yahweh.

3. Written for Them.  Yahweh wrote the Book of Remembrance for those people who fear Yahweh.

4. Content.  The Book of Remembrance concerns the people who fear Yahweh and esteem Him.

Book of Life

We also read about a Book of Life in the New Testament. Born-again believers have their names written in the New Testament Book of Life. In Philippians 4:3,  we read about Clement and the rest of Paul’s fellow workers, whose names are written the Book of Life. 47The Greek phrase for “book of life” (“βίβλῳ ζωῆς“) here refers to believers who already have their names written the “book of life.” In the Johannine literature of the New Testament, John used the word “life” (“ζωῆς”) exclusively for spiritual, eternal life; compare the usage of the Old Testament term for “life” (“חַיִּים”) which meant physical, earthly life. For example, Jesus called himself the bread of life (” ἄρτος τῆς ζωῆς“) in John 6:35.  In John 8:12, Jesus called Himself the Light of life (“τὸ φῶςτῆς ζωῆς“).

Indeed, true companion, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.

Philippians 4:3

Therefore, we know that Paul’s fellow believers had their names written in the Book of Life. Although Euodia and Syntyche may not have been living in harmony when Paul wrote Philippians, he certainly understood that their names were written in the Book of Life. In this context, it does not seem likely that Paul was only talking about physical life here on earth, but rather eternal life with Christ Jesus. Because Clement and the rest of the Paul’s fellow workers had struggled with Paul in sharing the gospel, they will also receive the benefit of the gospel, eternal life signified here by having their names written in the Book of Life.

He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels.

Revelation 3:5

In Revelation 3:5,  we also read that God will not 48The Greek phrase for not (“οὐ μὴ”–with the indicative following) emphasizes the absolute promise, under all possible circumstances, that God will not erase. “erase” 49The Greek term for “erase” (“ἐξαλείψω”) has an interesting usage in the New Testament. In Colossians 2:14, the term “having cancelled out” (“ἐξαλείψας–notice the aorist participle) indicates the total and complete act of having cancelled the certificate of debt consisting of decrees against us. In Revelation 7:17, the same root term means that Jesus “will wipe away” (“ἐξαλείψει”) every tear from the eyes of every soul under the altar. Likewise, in Revelation 21:4, God will wipe away (“ἐξαλείψει”) every tear from the eye of every believer in the new Jerusalem. In Acts 3:19, Peter urged the crowd to repent and return to God, so that your sins “may be wiped away” (“ἐξαλειφθῆναι”). the name of an overcomer from the Book of Life. Some interpreters try to suggest that the opposite must also be true. Namely, they teach that God can erase the names of some people out of this Book of Life. Yet, in Revelation 3:5, John emphasized the exact opposite of that teaching: God never erases an overcomer’s name from the Book of Life. 50See https://bible.org/seriespage/revelation-appendix-3-who-are-overcomers for a discussion of the various views on the identity of “overcomers” in the New Testament. Furthermore, throughout his writings in the New Testament, and particularly here in Revelation 3:5, John used the term “life” to describe the Book of Life, which contains only the names of born-again believers. 51See footnote 2 above. Therefore, we know that the Book of Life records the names of everyone who has spiritual, eternal life. In contrast, we noted above that the Old Testament Book of the Living contains a record of everyone physically alive on earth at any given time. So, from Revelation 3:5  alone, we know that: (1) God clothes overcomers in white garments; and (2) Jesus will confess their names before His Father and before the Father’s angels; and (3) the names of the overcomers are written in the Book of Life; and (4) God will never erase the name of an overcomer from the Book of Life. All of those characteristics of the overcomers all pertain to spiritual, eternal life, and fully support the conclusion that the Book of Life only contains the names of born-again believers, and their names will never be erased from the Book of Life.

Book of Life (New Testament)–Summary

1. The Names of Believers. The names of born-again believers are recorded in the Book of Life.

2. The Names of Overcomers Will Never Be Blotted Out.  God promised He would never blot out the names of overcomers from the Book of Life. Every born-again believer is an overcomer.

3. Jesus Will Confess the Names of Overcomers before the Father.  Jesus promised He would confess the names of overcomers before His Father in heaven.

Book of Life of the Lamb

In Revelation 13:8,  we read about the Book of Life of the Lamb who has been slain. 52The Greek phrase for “book of life of the Lamb who has been slain” (“τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦἐσφαγμένου“) ties this Book of Life with the Lamb.

All who dwell on earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain.

Revelation 13:8

Throughout the book of Revelation, the Lamb alone is worthy to open the book with seven seals and to judge the living and the dead, because the Lamb was slain, and came back to life, and the Lamb alone purchased with His blood people from every tribe and tongue and people and nation on earth. 53Revelation 5:9. This singular connection between the Lamb and the people He purchased with His blood underlies the Book of Life of the Lamb. A question also arises about the whether the phrase “before the foundation of the world” describes the timing of: (1) the death of the Lamb or (2) the writing of the names in the Book of Life of the Lamb. The best explanation seems to be that the names were written in the Book of Life of the Lamb before the foundation of the world. 54The question of whether the phrase “before the foundation of the world” describes: (1) when the Lamb was slain; or (2) when the names were written in the book depends upon several technical factors. In the end, the technical arguments based upon a finite verb plus a participle, and the intervening words between the clauses, do not seem to outweigh the similar usage by the same author in the same book at Revelation 17:8, where the names were written in the Book of Life before the foundation of the world. Therefore, the best conclusion seems to be that the names were written in the Book of Life of the Lamb before the foundation of the world. 

The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come.

Revelation 17:8

In Revelation 17:8,  we learn that “those who dwell on earth 55Notice the limitation here: only people alive on earth at that time. The focus here is not upon spiritual acts in heaven, but rather physical acts of spiritual worship on earth. and “whose name had not been written in the book of life from the foundation of the world 56The Greek phrase “had not been written” (“οὐ γέγραπται”–perfect tense) describes an act in the past with continuing results. The significance of the perfect tense here emphasizes those names were not written in the past and then removed from the Lamb’s Book of Life. Therefore, the verse indicates that those names, before the foundation of the world, were never written the Book of Life of the Lamb, and they have not been written since then in the Lamb’s Book of Life. will wonder when they see the beast, that he was and is not and will come.” This verse ties in closely with Revelation 13:8 because we see there very similar descriptions of people who worship the beast: (1) they dwell upon earth; and (2) their names have not been written in either the Book of Life of the Lamb or the Book of Life; and (3) they will worship or wonder at the beast. 57Two Greek phrases need attention here: (1) “whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain” (“οὗ οὐ γέγραπται τὸ ὄνομα αὐτοῦ ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου τοῦ ἐσφαγμένου ἀπὸ καταβολῆς κόσμου“) (Revelation 13:8); and (2) “whose name has not been written in the book of life from the foundation of the world” (“ὧν οὐ γέγραπται τὸ ὄνομα ἐπὶ τὸ βιβλίον τῆς ζωῆς ἀπὸ καταβολῆς κόσμου“) (Revelation 17:8). Notice several similarities: “not written,” “before the foundation of the world,” “book of life” (dative and accusative cases, both with the definite article)–all of these phrases are nearly identical in the Greek text. Based upon these similar descriptions, these verses may refer to the same book, using the short name Book of Life (Revelation 17:8) or the longer name Book of Life of the Lamb.

The question arises: is the Book of Life the same as the Book of Life of the Lamb? We certainly have evidence here that both books were written before the foundation of the world, and that anyone who worships or wonders at the beast never had their names written in the Book of Life or the Book of Life of the Lamb. Based upon the substantial similarities between the two verses, a strong claim can be made that the Book of Life in Revelation 13:8 is the same as the Book of Life of the Lamb in Revelation 17:8.  In both contexts, born-again believers distinguish themselves by their reaction to the beast. Those people do not worship the beast or wonder at the beast, like all the unsaved people. The other uses of the term “book” in Revelation also support the conclusion they are the same book. Only the names of born-again believers have their names written in the Book of Life and the Book of Life of the Lamb. Only those born-again believers will not worship the beast (Revelation 13:8).  Only those born-again believers will not wonder when they see the beast. Therefore, the born-again believers are linked to being in the Book of Life, and the Book of Life was written before the foundation of the world, just like the Book of Life of the Lamb was written before the foundation of the world. Because of these similarities between the two books, they appear to be the same book with similar names.

Apparently, in Revelation 13:8,  the names were written in the Book of Life before the foundation of the world (and not emphasizing that the Lamb was slain before the foundation of the world).  In that verse, we read that the people there worship the beast because their names were not written in the “book of life of the Lamb.”  God emphasized in that verse that all unbelievers will worship the beast. God identified these people as people whose names were never written in “book of life of the Lamb.” 58Notice the words “had not been written.” The Greek phrase for “had not been written” (“οὐ γέγραπται”) is a perfect, passive indicative. The use of the perfect tense here means that those names were not written in the past and then removed, but rather they were never written in the Book of Life of the Lamb. Please remember that the Book of Life of the Lamb was written before the foundation of the world. Therefore, this verse shows that those names of the unbelievers were never written in eternity past, before the foundation of the world. Please recall that the names of the people written in the Lamb’s Book of Life were written into that book before the foundation of the world. God knows all things and by His sovereign power He ultimately controls all things, so that He can reveal the future without error.

Revelation 20 presents the solemn scene of the great white throne judgment. Heaven and earth have fled away at the presence of Him who sat on the throne, and no place was found for them.

Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them.

Revelation 20:11

Only non-believers will appear before the great white throne for judgment, because at the moment of salvation by faith alone, believers have passed out of judgment and into life. 59Jesus taught in John 5:24, that everyone who hears the word of Jesus and believes the Father Who sent Jesus, has passed out of death and into eternal life. They do not come into judgment, because they already have passed out of death into life. Notice that believers never face judgment concerning eternal life, because they already have it. Furthermore, Jesus continued His teaching by noting that in the future, all who are in the tombs will hear His voice, and will come forth; believers go to a resurrection of life and unbelievers go to a resurrection of judgment. The unbelievers will be judged according to their works, which were evil (John 5:28-29). See also the judgment of unbelievers, according to the Gospel of Paul. Paul taught that God has fixed a day when God will judge the secrets of men through Jesus Christ (Romans 2:16); compare Acts 17:31, where God will judge the world in righteousness through a Man, Whom He has appointed, having furnished proof to all men by raising Him from the dead. Salvation by faith alone only happens on earth, at the moment a person trusts Jesus for salvation by hearing and believing the Gospel of Jesus Christ. The Gospel means that Jesus died for our sins, was buried, and then was raised from the dead, all according to the Scriptures. 601 Corinthians 15:1-5.

And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds.

Revelation 20:12

As the dead, the great and the small, stood before the great white throne, books were opened. 61The Greek text for the phrase “books were opened” (“βιβλία ἠνοίχθησαν“) used the same word for books as we observed in every other New Testament passage concerning books. Therefore, we know that different books play a role in judgment, and particularly at least one book must have a record of evil deeds. Notice the plural for books. More than one book will be opened at the great white throne judgment. In this study, we have seen several books written for different purposes. Now we know that some of those books were written to condemn the unbelievers by their own deeds. People fall greatly and sin profoundly when they fail to seek God, preferring instead their own wicked ways. They have no fear of God before their eyes. 62See Romans 3:9-18; see also Isaiah 53:6; Psalm 10:7; Psalm 36:1-4.

In Revelation 20:12, the content of the book of life determines the judgment at the great white throne. 63 The Greek text here for “book of life” (“τῇ βίβλῳ τῆς ζωῆς“–dative case)  is very similar to the term for Book of Life studied above. All the dead standing before the throne have come from all ages and from all over the world. They will all be judged based upon the names in certain books opened before Jesus sitting on His great white throne. 64God ordained Isaiah to write a book that would later be used as a witness against transgressors (Isaiah 30:8). God also instructed Isaiah to seek from the Book of the Lord and read it that none of the wild animals will be missing as they inhabit the lands judged by God (Isaiah 34:16).

And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

Revelation 20:15

Notice here that if anyone was not found written in the Book of Life, 65The Greek term phrase for “was not found written” (“οὐχ εὑρέθη . . . γεγραμμένος“) indicates that the name was not in the Book of Life. Taking the phrase in two parts, the “not found” (“οὐχ εὑρέθη“–aorist indicative) shows the person was completely missing from the book. The Greek term for written (“γεγραμμένος”–perfect passive participle) indicates, in conjunction with the verbal phrase “was not written,” that the name of the person was never written in the book, and the name of the person has not appeared in the Book of Life since then, and remains absent from the Book of Life at the time of judgment at the great white throne. he was thrown into the lake of fire. The Holy Spirit in the Bible teaches that unbelievers go to a temporary place of torture at the moment of death. 66Jesus taught that “the hell” (“τὴν γέενναν“) was a place of fire (Matthew 5:22), which is unquenchable (Mark 9:43), and the place where God is able to destroy (“ἀπολέσαι“) both the body and soul (“ψυχὴν καὶ σῶμα“) (Matthew 10:28). God throws unbelievers into hell after He has killed them, and so people should fear God, and not satan or any man (Luke 12:5). Jesus also denounced the Pharisees and scribes because they made their proselytes “twice as much a son of hell as yourselves” (“υἱὸν γεέννης διπλότερον ὑμῶν”). James tells us that hell (“τῆς γεέννης“) sets the tongue on fire which, in turn, sets on fire the course of our lives (James 3:6). In passing, we should also note that God did not spare evil spirits who sinned, but cast them into hell (“ταρταρώσας”) kept for judgment; tartarosas there means the place of pits of darkness (“σειραῖς ζόφου“) where the evil spirits are kept (“τηρουμένους”), awaiting judgment (2 Peter 2:4); this passage provides the only time the word tartarosas appears in any form in the New Testament. At the great white throne, Jesus judges unbelievers based upon the names written in the Lamb’s Book of Life. Because they are guilty of unbelief in the gospel and person of Jesus Christ, their names were never written in the Book of Life. Therefore, Jesus condemns them to eternal death, and they are cast into the lake of fire for eternity. Based upon the entire context, this Book of Life in Revelation 20:12, 15  contains only the names of people who are going to heaven, because they have eternal life. We know the Book of Life (also called the Book of Life of the Lamb) only contains the names of believers, and it was written before the foundation of the world. No believer’s name will ever be erased from that book. 67See the discussion of Revelation 13:8  above. As Jesus told His disciples, they should not rejoice that even the spirits are subject to them, but they should rejoice 68The Greek term for “rejoice” (“χαίρετε”–imperfect tense indicates a continuous action) has an interesting usage as a command in the New Testament. In Matthew 5:12, believers should rejoice because their reward in heaven is great, because they endured persecution upon earth. In 2 Corinthians 13:11, Paul commanded the believers to rejoice as part of his final greeting to that church. In Philippians 2:18, Paul commanded the Philippians to rejoice with Paul because the Gospel of Jesus Christ is being preached, whether in pretense or in truth. In Philippians 3:1, Paul commanded the Philippians to rejoice in the Lord as Paul turns to warnings about the life, in light of the goal of life, which is to know Christ and the power of His resurrection and the fellowship of His sufferings, being conformed to His death. In Philippians 4:4, Paul commanded the Philippians to rejoice always, because the Lord is near. In 1 Thessalonians 5:16, Paul commanded the Thessalonians to rejoice always. In 1 Peter 4:13, Peter commanded the believers living as aliens scattered abroad to keep on rejoicing as they share in the sufferings of Christ, so that they may rejoice in great exultation at His appearing. We understand that in all these passages, God commands rejoicing as a continuous activity (imperfect tense). This command of continuous rejoicing God directed only to believers, because only believers have the Holy Spirit living within them, Who can produce joy even in difficult circumstance.  Only in Matthew 28:9, Jesus “greeted” His disciples after His resurrection with the term for “rejoice” (“Χαίρετε”). As we have seen, everywhere else in the New Testament that particular term means “rejoice.” because their names are recorded in heaven. 69The Greek phrase “your names are recorded in heaven” (“ἐγγέγραπται” perfect passive indicative) means here that their names were written in the past and their names continue into the present to be recorded. Therefore, in this passage, Jesus encourages His disciples to rejoice in their everlasting life built upon faith alone, so that their names are recorded forever in heaven. Jesus taught His disciples that it was far greater to have your name written in heaven, than having demons subject to you on earth. The phrase “recorded in heaven” means here that their names were written in the Book of Life, because of the contrast between earthly spiritual power on earth and eternal spiritual life in heaven. Jesus meant that their names were written in the Book of Life, because it contains the names of every born-again believer. If Jesus was only talking about an earthly Book of the Living, the blessing would not fit this context of rejoicing over temporal earthly powers granted to the disciples. According to Jesus, and the words of His apostles, we should rejoice every day, especially knowing that our names are recorded forever in the Book of Life. This promise of living with Jesus forever appears also in Revelation 21:27. 

In Revelation 21:27, the tribulation has ended, heaven and earth have passed away, and a new heaven and new earth have been created. Within that wonderful closing of the New Testament, Jesus contrasted life with Him in the New Jerusalem, and life outside of Christ. Only those people whose names are written in the Lamb’s Book of Life shall ever come into the new Jerusalem.

and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb’s book of life.

Revelation 21:27

The difference between life with Jesus Christ and the death of the wicked remains in brilliant contrast. Inside the new Jerusalem, God has gathered all the believers to live with Him. Jesus identifies those believers as everyone whose names are written in the Lamb’s Book of Life. 70The Greek phrase here for “written in the Lamb’s Book of Life” (“o γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου“) follows the same format we have seen previously in the New Testament. Only the names of born-again believers are written in the Lamb’s Book of Life. The Lamb’s Book of Life contains the names of every person who has eternal life, from all ages. After heaven and earth have been destroyed, the believers remain with Jesus Christ, while the unbelievers have been resurrected to judgment and eternal punishment, outside the new Jerusalem. Jesus made the new Jerusalem very exclusive, because only believers enter into it. 71The Greek phrase “but only” (“εἰ μὴ“) occurs frequently in the New Testament to mean exclusion. See, for example, Matthew 12:39, “only the sign of Jonah the prophet,” and no other sign; Revelation 13:17, only the one with the mark of the beast may buy or sell during the tribulation; Revelation 14:3, only the 144,000 could learn the new song; Revelation 19:12, only Jesus knows the name written on Him as He rides the white horse at the end of the tribulation. Because a believer’s name can never be removed from the Book of Life, we remain eternally secure in the love of Jesus Christ. 72In Revelation 22:19,  we read about a person having his part taken from the tree of life. The King James Version used incorrect Latin (not Greek) manuscripts here and has “book of life” instead of the correct manuscripts reading “tree of life.” See the article by Jan Krans, Erasmus and the Text of Revelation 22:19: a Critique of Thomas Holland’s Crowned with Glory at http://bibletranslation.ws/down/krans-refutation-of-holland.pdf. As the Bible ends, Jesus promises to return quickly. What a wonderful Savior. He commanded us to rejoice that our names, as born-again believers, have been forever written in the Book of Life. Amen.

Book of Life of the Lamb–Summary

1. Content. The Book of Life of the Lamb records the names of born-again believers, who will never worship the beast and his image.

2. Date. The Book of Life of the Lamb was written before the foundation of the world.

3. Promise. God promised that born-again believers will never worship the beast. God also promised that having your name recorded in the Book of Life of the Lamb means you will be with Jesus forever and live in the new Jerusalem.

Conclusion

God wrote several different books concerning the life and times of mankind. Some were written before the first man lived, and others were written during the lifetime of men. We know that God will blot out the names of people for their sin, indicating their physical death. Other books contain matters of eternal life, and the basis for condemnation at the great white throne. With all these books, we know that God knows all things and remembers all things, but even so, He revealed to us that He writes books about mankind, for several different reasons. The ultimate sovereignty and glory of God shine through all the books.

Appendix A
The Books Related to Life in the Bible

NameVersesContentsDate WrittenComments
Book of Living OnesPsalm 69:28; Exodus 32:32Names of People Physically Alive on Earth at Any Given TimeNames Written at Life and Blotted out upon Death
Book of WanderingsPsalm 56:8The Wanderings of Man during His LifetimePerhaps Written before Man was AlivePerhaps the Same as the Book of Days
Book of the RighteousPsalm 69:28The Names of RighteousWritten during or after the Lifetime of the BelieverPerhaps the Same as the Book of Rememberance
Book of DaysPsalm 139:16All the Days Ordained for Particular MenWritten before the Particular Man Was BornPerhaps the Same as the Book of Wanderings
Book of RescueDaniel 12:1The Names of the People of Israel Rescued from Great DistressWritten No Later than the Time of DistressPerhaps the Same as the Book of the Righteous
Book of RemembranceMalachi 3:16-18The Names of the People Who Fear God and Esteem HimWritten During the Lifetime of the People Fearing and Esteeming GodPerhaps the Same as the Book of the Righteous
Book of LifePhilippians 4;3; Revelation 3:5; 17:8; 20:15The Names of Born-Again Believers Written before the Foundation of the EarthProbably the Same as the Book of Life
Lamb’s Book of LifeRevelation 13:8; 21:27The Names of Born-Again BelieversWritten before the Foundation of the WorldProbably the Same as the Book of Life

The Bible contains references to other books not necessarily contained in the canon of Scripture. 73The Bible mentions books apparently not in the Bible, such as the book of Jashar (2 Samuel 1:18); the spies wrote a book about the promised land, and divided the book into seven sections (Joshua 18:9); in the future, probably in the millennium, the deaf will hear words of a book, and out of their gloom and darkness the eyes of the blind will see (Isaiah 29:18); these books do not appear to relate directly to the topic of eternal life.

Reference [+]

Instruments of Righteousness │ Romans 6:13

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The Daily Power of Justification

Part Seven

Instruments of Righteousness

Romans 6:13

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

     When the Lord God justifies someone by faith in Christ Jesus, significant changes happen instantaneously, while other changes will take time.  Instantly, the new believer has peace with God, but over a lifetime the power of justification by faith alone exerts more and more influence over our lives.  Each day we will be making decisions about how much power God will display in our lives, particularly as we struggle with fleshly lusts, seeking to control us.

Therefore do not let sin reign in your mortal body so that you obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God.

Romans 6:12-13

       Do Not Let Sin Reign.  In Romans 6:12,  we see that sin has been reigning in our mortal bodies.  Take a moment and consider what Jesus reveals to you here.  In your mortal, physical body, sin has been taking continuous advantage of you.  But, at the moment of salvation, God placed new power not to sin in your life, and gave you new power to control your body.  Furthermore, God also destroyed the reign of sin in your mortal body.  As we watch television, or browse the internet, we see constant appeals to our bodies.  We must make them look beautiful, and be careful how we treat them, and, well, you know how things go.  Rarely do we hear any talk about breaking the reign of sin in our mortal bodies.  In this passage, God tells us that sin no longer has to reign in our bodies.  We no longer have to be subject to the lust (“ἐπιθυμίαις“) that springs from our bodies.  Sin reigns (“βασιλευέτω“) in us, and through our lusts it seeks to control our bodies.  In fact, it reigned over us until Christ came into our lives and set us free. 

       Instruments of Unrighteousness.  Now let us look more carefully at the process of how sin reigns within us.  In Romans 6:13, Paul lets us know how we can break the bondage of sin.  Let me set out Paul’s points in order.

       1.  Normal Life Before Christ.  Before Christ justified you by faith alone, sin reigned in your mortal body, and you followed your lustful passions anywhere they wanted to go. 

       2.  Justification by Faith Alone.  Now that Christ justified you by faith alone, you now have choices to make regarding your lusts and the reign of sin in your mortal body.

               a.  Choice One: Continue To Live in Sin–Like Before.  If you do nothing to grow in Christ, and instead just cruise through life doing what you want, then you will continue to let sin reign over you, particularly through your lusts in your mortal body.  You can keep on following the familiar patterns of presenting your bodies to sin as instruments of unrighteousness.  You know what that means.  You give your body to sinful pleasures, you lust in your mind about what you want to do with your body, and you think unrighteous thoughts and do unrighteous things; or

                b.  Choice Two: Present Your Members to Christ Every Day.  You see, you have a choice now in Christ.  Instead of choosing to live under the reign of sin in your mortal body, you can now present yourselves to God as those alive from the dead.  You can choose to give your body to God as an instrument of righteousness.  God indwells every believer, and He wants full control over your body, and He will help you overcome your lusts.  Notice that we must choose and “present” (“παραστήσατε“) our members to God.  We have that choice to make every day.  Paul commands us to present our bodies to God, and to do so without holding back, but rather in full commitment.  He means a once and for all commitment.  Have you ever noticed that so many times you only present some areas of your life to Christ, but hold back others?  Some lusts have a greater hold on you than others.  Paul uses the term “present” here to mean a total act of presentation–nothing held back.  We give up every aspect of lustful living and give our bodies entirely to God.  Sin can no longer be our master.

For sin shall not be master over you, for you are not under law but under grace.

Romans 6:14

       Grace as Master.  Paul tells us that sin (“ἁμαρτία”) no longer has to reign (“κυριεύσει“) over us.  You may think that you will never be able to forsake persistent sins in your life, particularly sins of the body.  Paul gives us great news here.  God intends for us to live with the absolute certainty that we no longer have to submit to the reign of sin in our bodies.  Because we have been justified by faith alone, the power of justification now frees us from the reign of sin in our lives, and we no longer have to live under the dominion of lust in our lives. 

      We Live under Grace.  The Law continually showed us how much we needed a Savior, by reminding us of how sinful we are.  Everyone who lived under the Law would be condemned by the Law, and the Law could not save anyone.  In this darkness of sin and condemnation, the grace of God appeared, bringing righteousness in Christ to every one who has faith in Him.  When we became Christians, we began to live in grace (“χάριν“).  Grace means that God gave us something we do not deserve, but God gave us the gift freely, but at great cost to Himself.  He paid with the life of the Son of God.  Because we live in this grace in which we stand before God (Romans 5:2), we live in triumphant assurance that nothing can disturb our peace with God, and God will now use His power to control our lives.

       So we learn more about the power of justification today.

   ●  Sin no longer reigns in us, but we can act as if sin rules us by presenting our members to lustful passions.

   ●  Through the power of justification by faith, sin no longer reigns in us, and we now live under grace.

   ●  I will make choices today about how I live.  Jesus commands me to present my entire body to Him today, so that He may reign in me.

Application for Today

As I live today, I will present my body to Christ, once and for all.  I will hold no part of my body back from Christ and His Lordship.  I want to live in grace with God today, and experience the fullness of His power over the lusts of my life.  Will you once and for all present your body to the reign of Christ today?

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Perseverance, Proven Character, and Hope │ Romans 5:4

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Christ Assembly │ The Daily Power of Justification │Perseverance, Proven Character, and Hope

The Daily Power of Justification

Part Four

Perseverance, Proven Character, and Hope

Romans 5:4

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     We have seen that tribulations brings about perseverance.  God uses tribulations in our lives to mature us, and conform us to the image of Jesus Christ, who walks in our lives so we will walk with Him.  Today we will see the other qualities that grow in our lives through the tribulation process. So, we will read the Word of God today to love Jesus more and glorify God in our lives.

and perseverance, proven character; and proven character, hope;

Romans 5:4

       The Tribulation Process.  In Romans 5:4,  we see the continuation of the power of justification in our lives.  We have seen that through the power of justification, we have peace with God, and now we exult in tribulations, knowing they produce perseverance.  But perseverance is not the end result in itself, but part of the tribulation process.  The tribulation process starts with justification by faith through grace, and ends with a special hope, produced by the Holy Spirit poured out in our hearts.  Today, however, we will see the middle of this process: perseverance, proven character and hope.  Paul relates the three qualities that arise during the tribulation process, as we exult in our tribulations.  You will no longer have to fear tribulations, because you know that God will provide joy while you endure them.  Furthermore, God will produce greater personal qualities within your life.  We saw yesterday that “perseverance” means we endure and continue to stand with Christ during difficult times.  It is the same idea that James talked about in the first few verses of his epistle (James 1:1-4).  Now let us look at “proven character.”

       Proven Character.  The Holy Spirit uses a term “proven character” (“δοκιμήν“)  in Romans 5:4 to describe the growing spiritual quality in our lives dealing with the proving and improving of character, or the core of our decision-making.  It is a test of who is in charge of our lives: God or self.  This word includes the idea, in 2 Corinthians 2:9, that God puts us to the test, to see if we are obedient in all things, and ties that obedience to love for Christ (2 Corinthians 2:8).  So, on one level, the tribulation process increases our love for Christ, by testing us to see who is in charge of our decisions, and whether we love Christ so much that, during the tribulations, we turn in obedience to Him.  Notice that turning to obedience in Him produces exultation in this case, in the middle of tribulations.  Another sense of this “proven character” is found in 2 Corinthians 13:3: the Corinthians sought proof (“δοκιμήν“) that Christ was speaking in Paul.  When we persevere through tribulations, with exultation during them, we prove to everyone, especially ourselves, that Christ works within us.  Finally, consider Philippians 2:22, where Paul tells us that Timothy was a man known for his proven worth (“δοκιμήν“).  Not only does your exulting in tribulations help you walk with Christ daily, and especially through tribulations, it also provides evidence to others that Christ, and the power of justification, works within you.  Proven character leads to hope.

        Hope.  In Romans 5:4, concerning the tribulation process, proven character leads  to “hope” (“ἐλπίδα“).  Paul will speak more about the hope in the next verse, but today we will take a brief look at the concept of hope here.  In Romans 15:4, Paul links hope to the knowledge of the Scriptures.  In that verse, he says that the Old Testament, plus the New Testament, have been written to instruct us, so that through the perseverance (“τῆς ὑπομονῆς”) and the encouragement (“τῆς παρακλήσεως“) of the Scriptures, we might have the hope (“τὴν ἐλπίδα“).  The Holy Spirit moved Paul to explain carefully that the Scriptures instruct us, so that they would produce perseverance and encouragement that only come from God through the Word of God, and result in our hope.  As you may recall, hope will always concern things future and unseen, because no one hopes for what they already see.  Indeed, “we hope for what we do not see, with perseverance (“ὑπομονῆς“) we wait eagerly for it” (Romans 8:24-25). 

       So we learn more about Jesus and the power of justification today.

    ●  The tribulation process produces spiritual maturity, and we should exult in it. 

    ●  The tribulation process produces perseverance, which leads to proven character, and proven character leads to hope.

    ●   Hope comes from faith in the learning and encouragement we receive through the Scriptures, as we apply the Word of God to our daily lives, and live by the power of justification.

Application for Today

     As I live today, I look forward to more hope, which will come from more proven character, which comes from more perseverance.  I will rejoice during the tribulation process, because I will be trusting the Lord Jesus today.  Do you need more hope today?

 Christ Assembly │ The Daily Power of Justification │Perseverance, Proven Character, and Hope

Justification by Faith Alone │ The Daily Power of Justification

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Christ Assembly │The Daily Power of Justification │  Justification by Faith Alone

The Daily Power of Justification

Part One

Justification by Faith Alone

Romans 5:1

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     I see many people who seldom read their Bible, unless they are sitting with me.  Of course, I also have friends who regularly read their Bible to hear Jesus speaking to them, so that they might live His life today.  But I remain very concerned about my friends who do not read their Bibles, and have little interest in reading what God has said to them.  As we study passages in Romans, I want to take the time with you to listen to Jesus speak to us, and hear directly from His Word.

Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.

Romans 5:1

      Justification by Faith Alone.  In the Book of Romans, Paul the apostle has written to the people of Rome a long letter about theology.  Theology means the study of God, and in this case, a study of God the Father, God the Son, and God the Holy Spirit.  To know God means that we must learn about God and His ways.  He reveals His ways to His children by faithful reading and study of His Word.  Paul wrote down the revelations he received from God, so that we would benefit from knowing God better.  Throughout the first three chapters of Romans, Paul praised the power of God in the Gospel of Jesus Christ to bring salvation to everyone, both Jews and Gentiles.  He then explains that everyone needs the Gospel, for everyone, both Jews and Gentiles, have fallen short of the glory of God.  Salvation came from God through Jesus Christ, being witnessed by the Law and prophets, but separate from the Law of the Old Testament (Romans 3:21).  Believers have been justified as a gift by redemption which is in Christ Jesus (Romans 3:24).  The Law of the Old Testament never saved anyone, and could not save anyone (Romans 3:20).  Only faith in Christ dying for you brings salvation from sins (Romans 3:26).  Paul then shows in Romans 4 that justification by faith alone is nothing new, but the only plan of salvation in the Old Testament.  Abraham was saved by faith alone, long before the Law was given through Moses (Romans 4:1-25).  In fact, King David also, born after the Law was given, was saved by faith alone, being credited with righteousness, because of his faith, not works (Romans 4:6-7).  Jesus emphasized many times in the Bible that only faith brings justification before God.  But what does the word “justification” mean in the Bible?

      Justification Defined.  In Romans 5:1, the term “having been justified” (“Δικαιωθέντες“) means that you have been acquitted of sin by God acting as Judge, who has entered a final judgment of acquittal in your favor.  God declares you to be righteous before Him, because you have received the gift of eternal life by faith in Jesus Christ and His work on the cross.  Justification has this legal meaning, and it is a legal declaration.  In this verse, God emphasizes that we have been justified (aorist participle), once and for all.

       The Sole Means of Justification.  Only faith (“πίστεως“) in Christ Jesus brings justification.  This faith refers to “the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1).  Faith means you take Christ at His word, and trust Him to do what He says.  Just to be very clear, you can never earn your way into heaven by doing good works (Ephesians 2:8-9), but only by faith alone.  Jesus promised to forgive your sins as a free gift, if you would accept His gift by believing He died for you on the cross, for all the things you have done wrong in life, called sin, against God.

        Peace with God.  Justification brings lasting and permanent peace with God.  Can you imagine living every day with the certainty that God has no anger towards you, because He poured all of His wrath towards your particular sins, mounting over a lifetime, upon His Son, Jesus Christ, when He died on the cross.  In His body, Jesus took the full punishment for our sins (1 Peter 2:24-25).  Instead of living with a constant sense of God’s disapproval of us, we can now live in a constant state of having peace with God, because He declared us acquitted of all charges, and righteous before Him by virtue of Christ’s righteousness in us.

So we learn more about Jesus and the power of justification today.

    ●  We have peace with God because God has justified us, and declared us innocent of all charges of sinful guilt, deserving the death penalty.  We walk free, because Jesus paid the price for our sins on the cross.

    ●  Because we have peace with God, we now live each day with the blessings of God resting upon us.  Indeed, God has already blessed us with every blessing in the heavenly places in Christ (Ephesians 1:3). 

    ●  The power of peace for daily living relates directly to the power of justification before God.  I know God loves me and likes me every day of my life.  I am not guilty before Him, because Jesus took all my sins away.  Happy day!  Praise God from Whom all blessings flow!

Application for Today

        As I live today, I will live in justification by faith today.  Because I have been acquitted by God Himself, and I know it, I can live in peace with God.  I will not worry about whether God likes me today, because all my sin has already been forgiven by Christ, and God has declared me justified before Him.  I have died to sin, and now I live to righteousness.  Will you be living in peace with God today?

 Christ Assembly │The Daily Power of Justification │  Justification by Faith Alone

Father, Son, Holy Spirit │ Trinity │ The Deity of Christ │ Colossians 1:15

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Angels

Christ Assembly │ Trinity │ The Deity of Christ

Father, Son, Holy Spirit: One God,

Three Divine Persons

Part Three

The Deity of Christ

Colossians 1:15

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

     I have heard from people that they want to see God right now, and if He would appear in front of them (at their command), then they would believe.  For those people, they claim that seeing is believing.  Jesus faced a similar question from one of His disciples: “Philip said to Him, ‘Lord, show us the Father, and it is enough for us.'”  Jesus had a simple answer for Philip: “Have I been so long with you, and yet you have not come to know Me, Philip?  He who has seen Me has seen the Father; how can you say, ‘Show us the Father?’ Do you not believe that I am in the Father, and the Father is in Me?  The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works” (John 14:8-10).  Today, we will study the Bible so that we can learn more about the deity of Jesus and what it means to see God.

He is the image of the invisible God, the firstborn of all creation.

Colossians 1:15

      The Image of the Invisible God.   Just as Jesus explained to Philip, so Jesus now uses Paul to explain how Jesus is the image (“εἰκὼν“) of the invisible God.  When we see Jesus, we see the Father.  Humans always tend to think in physical terms, and not see the spiritual dimensions of anything.  Yet, Jesus teaches us about seeing the spiritual things.  Jesus told us that the things we see are temporal (“πρόσκαιρα“), but the things which are not seen are eternal (“αἰώνια“) (2 Corinthians 4:18).  In Colossians 1:15, Jesus emphasizes a profound point with His declaration of Himself as the image of the invisible God. He wants us to know that we can see God in the flesh by seeing Him, and He performs that acts of God.  In John 14:8-10, Jesus not only told Philip that Philip had seen God by looking at Jesus, but Jesus further explained to Philip that the works that Jesus did testified of God the Father present within God the Son (John 14:11-15).  In Colossians 1:15, Jesus will now explain that Jesus does the works of His Father, and then looks to the work of creation.  As a side note, this same pattern of seeing into the spiritual world includes looking at the works of a man.  To understand who you are spiritually, take a look at the works you are doing (3 John 1:11).  So as you go through your life today, you can watch the works of people and get a very good idea of what they are like spiritually (1 John 3:10).

        The Firstborn of Creation.   Many people who deny the deity of Christ point to Colossians 1:15, and try to prove that God created Jesus, calling Him the firstborn of all creation.  They overlook: (1) other passages that help us understand this passage; and (2) the meaning of the term “firstborn” (“πρωτότοκος“); and (3) the context of Colossians 1:15.  Please take a moment and turn to John 1:1.  We see there that the Word was with God and the Word was God.  In John 1:14, we see that the Word became flesh and dwelt among us, and we beheld the glory as of the only begotten (“μονογενοῦς“) of the Father, full of grace and truth.  Some Bible scholars tell us that this term “only begotten” does not speak of physical birth, but rather means “unique” or “one of a kind.”  So the phrase means the unique Son of God, the one and only Son of God.  Now turning to the meaning of “firstborn”, (2) above, Bible scholars also tell us that the term “firstborn” means to “have a unique relationship,” and refers to relationship with higher or better status.  Colossians 1:16, corresponding to (3) above, helps us understand the nature of this unique relationship enjoyed by Jesus.  He stands as the “firstborn” of creation, not because Jesus was created first, but rather that He created all things and has a unique relationship to the rest of creation as the Creator of all creation.  In summary, I also do not discount the fact that both John 1:14, and Colossians 1:14, may both be speaking of the incarnation of Christ, meaning that John speaks of Jesus and only begotten in the sense that Jesus was made flesh and dwelt among us, referring “only begotten” to His birth in the flesh, and then “firstborn” as unique to the rest of creation.  In no case does the Bible teach that Jesus was ever created or born in the sense that He came into existence.  We find no mention of any “mother” of Jesus, except Mary the wife of Joseph, and she was found to be with child by the Holy Spirit (Matthew 1:20).  Jesus became flesh, and dwelt among us, as God in the flesh, full of the glory of God and the truth of God, because He was, and is, and will always be, God.

       So we learn more about the deity of Jesus today.

    ●  Jesus is the image of the invisible God, so that we see God at work in Jesus, and speaking through Jesus throughout the Bible.

    ●  Jesus is the firstborn of creation, meaning He has a unique relationship to creation, because He is the Creator of creation.

    ●  Jesus created each one of us, and we should adore Him as our Creator. 

Application for Today

        As I live today, I will be pondering my Creator, and His works as the bodily representation of the invisible God.  I will worship Him, and give Him glory in my heart as God who took flesh, and dwelt among men.  As my Creator, He knows all about every one every thing He created.  I can trust Him with everything I face today, and He will take care of me today and forever.  In Christ, I look forward to a great day today.  Are you looking at the Creator today?

 Christ Assembly │ Trinity │ The Deity of Christ

Spiritual Gifts │The Spiritual Gifts of Giving │ Christ Assembly

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Studies

Spiritual Gifts Series

Spiritual Gifts: The Gift of Giving

Category of Gift: Service

Romans 12:8

“he who gives, with liberality,”

Spiritual Gifts │The Gifts of Giving

An updated version of this study is found in the following free E-BOOK for download:

Click here for FREE E-BOOK [32]: Spiritual Gifts: Empowering Life Today [32]

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

Section One

Background on Giving

1.1 Giving Generally. We have seen that many, but not all, spiritual gifts relate to basic commands to all believers.  The person possessing the special Spiritual Gift of Giving falls into this category.  Every Christian must give, but the person with The Spiritual Gift of Giving has a special ability to give with liberality. Jesus taught about giving on numerous occasions.   Let us examine a few of those teachings. Spiritual Gifts │The Gifts of Giving

1.2 Old Testament GivingGod tells us that every beast of the forest, the cattle on a thousand hills, every bird of the mountains, and everything that moves in the field is His (Psalm 50:10-11).  He flatly declares that the world is His, and all it contains (“כִּי-לִי תֵבֵל, וּמְלֹאָהּ”) (Psalm 50:12).  Because Jesus has fulfilled the requirements of the law (Matthew 5:17), the law cannot serve as a guide for the giving of righteous people (Romans 10:4; Galatians 3:23-24; 1 Timothy 1:8-11). Instead, we will look for New Testament principles to guide us.

1.3 New Testament Giving. In the New Testament, we see many wonderful examples of giving. We also learn important principles of giving. Please recall that everyone must be a cheerful giver (2 Corinthians 9:7), but the people with The Spiritual Gift of Giving will super-abound with giving, with liberality.

1.3.1 Giving Means You Share Food and Clothing.  John proclaimed that the crowds coming to him to be baptized were a brood of vipers, fleeing from the wrath to come (Luke 3:7). John warned them further that the axe was already laid at the root of the tree. If the tree does not bear fruit, then God would chop that tree down, even if it claimed to be a child of Abraham. The crowd reacted with a question: “Then what shall we do?” (Luke 3:8-10). John answered that they must share (“μεταδότω”) one tunic if anyone had two tunics, and do likewise with food (Luke 3:11).  As we will see below, this word “share” has a very important meaning when we examine The Spiritual Gift of Giving below. Spiritual Gifts │The Gifts of Giving 

1.3.2 Giving Means Work First So You May Give Later.  In Ephesians 4:28,  we learn that believers work, instead of stealing, so that believers will have something to share (“μεταδιδόναι”) with those people in need.  Notice the relationship between working and giving here.  Work first so you may share later.  You may work even after you have enough for yourself and family, so that you may share with those people in need (“χρείαν”).    

1.3.3 Giving Means You Rely upon God To Sustain You Every Day.  God created every living thing on earth, and feeds them every day.  He opens His hand and satisfies the desire of every living thing (Psalm 145:15-16; compare Matthew 6:26).  Jesus taught that we must avoid Gentile anxieties about food and clothing by trusting God to provide them to us as we need them (Matthew 6:25-34).

1.3.4 Giving Means You Give All You Have.  One day Jesus sat down opposite the treasury, and taught His disciples about giving by comparing the large sums rich people put into the treasury with the two small copper coins the poor widow put into the treasury.  Jesus taught that the widow gave all she had to live on.  By giving her all, she put in more than all of them (Luke 21:1-4).  Compare James 1:5, where God gives wisdom generously (“ἁπλῶς”) to saints who ask for it. Be sure to learn the lesson here.  Spiritual giving never means giving quantitatively (large sums), but rather qualitatively (all you have from the heart).  Notice the poor widow had two coins, and she gave both.   She could have held one back, but gave both coins to God’s service. Spiritual Gifts │The Gifts of Giving 

1.3.5 Giving Means You Do It Quietly and Secretly.  Jesus taught His disciples to give to the poor without sounding trumpets to be honored by men (Matthew 6:2), but rather do it quietly and secretly so that even your left hand does not know what your right hand is doing (Matthew 6:3-4).

Section Two

The Ministry of Giving All

2.1 The New Testament Use of the Word “Giving.” Paul only used a few words to describe The Spiritual Gift of Giving in Romans 12:8.  We can examine these words to understand the points he was making about The Spiritual Gift of Giving.  Please remember always that God inspired each word (verbal inspiration) of the Bible and all the words (plenary inspiration) in the Bible God inspired.

2.2 The Word “Giving” in Romans 12:8.  The New Testament description of this spiritual gift in Romans 12:8 certainly is brief. Let us start with the word for “giving” in Romans 12:8.  Paul does not use the normal word for giving (“δίδωμι”).  Instead, he uses a word used infrequently (only two other times) in the New Testament. Scholars who study words in the Bible define this word here for giving (“μεταδιδοὺς”) as to impart, give or share.  As part of good word study technique, let us see how this same root word has been used in those other two places in the New Testament.   Spiritual Gifts │The Gifts of Giving

2.2.1 Share Tunics and Food. In Luke 3:11,  as we saw above, Jesus told the crowd (including unbelievers) to share (“μεταδότω”) their tunics and food with those who have none. People with The Spiritual Gift of Giving will share their clothes and food with people who do not have food and clothing.

2.2.2 Work To Share Earthly Goods. In Ephesians 4:28,  we saw above that believers should work so that they may share (“μεταδιδόναι”) earthly goods with others.  In both instances of the other uses of this particular term for “giving,” it refers to sharing earthly goods with needy people. People with The Spiritual Gift of Giving will work longer and harder than others so that they have more to share with people in true need.

2.2.3 Widow’s Act of Giving.  Compare the sharing of earthly goods emphasis with the widow’s act of giving.  In Luke 21:4, the widow cast (“ἔβαλεν”)  her gift (“τὰ δῶρα”) out of her poverty (“τοῦ ὑστερήματος”)  and literally cast all the life out of her (“πάντα τὸν βίον”), meaning that she cast all her money for living.  The point is that poor widow did not just share, she gave all she had to live on.  She did not just share her earthly goods, but she cast her entire life-money into the treasury for God’s use.  She gave everything, and showed us that true spiritual giving will never be how much you gave (the rich people gave vast sums from their riches) in the sense of quantity, but rather God demands high quality giving–all you have (the widow’s two coins). People with The Spiritual Gift of Giving tend to give all that they have, not measured in quantity, but in quality of the giving. Spiritual Gifts │The Gifts of Giving 

Section Three

The Ministry of Giving with Liberality

3.1 The Spiritual Gift of Giving: “Liberality” Word Study.  The other word in Romans 12:8 dealing with giving is the word translated “liberality” (“ἁπλότητι”).  The New Testament has at least seven uses of this basic noun and those uses fall into two basic categories of meaning.  

3.1.1 Meaning One of “Liberality”: Bountiful Giving.  We learn more about bountiful giving from the example of the Corinthian church with their giving.

3.1.1.1 Supply and Multiply Principle of Giving. In 2 Corinthians 9:11, God explains the basic principle of supply and multiply concerning our giving.  God not only supplies our giving, but He multiplies our giving (2 Corinthians 9:10). Believers with The Spiritual Gift of Giving rely upon the spiritual principle of supply and multiply. They count upon God to supply their own needs, so that in turn, God will multiply what they have, so that they may give to people in need.

3.1.1.2 Giving with All Liberality. Next, God explains that the Corinthians will be enriched in everything for all liberality, apparently referring to their giving with “all liberality” (“πᾶσανἁπλότητα”) for the saints in Jerusalem who were suffering from famine and poverty (2 Corinthians 9:11).  This phrase “all liberality” describes the extent of the Corinthians’ giving–all out giving. Believers with The Spiritual Gift of Giving give with all liberality, meaning that they hold nothing back and give bountifully. Spiritual Gifts │The Gifts of Giving 

3.1.1.3 Saints Enriched for Giving with All Liberality. Putting these thoughts together, God tells the Corinthians that He will enrich them as they give all out.  God continues on and explains that the saints will glorify God because of the Corinthians for the “liberality” (“ἁπλότητι”) of their contribution to the saints in Jerusalem and to all (2 Corinthians 9:13).  Earlier in 2 Corinthians 8:2, Paul told the Corinthians about the giving of the Macedonians, even though they were suffering a great ordeal of affliction, their deep poverty overflowed in the wealth of their liberality (“ἁπλότητος”) of giving. Believers with The Spiritual Gift of Giving give out of their relative poverty and in their afflictions, but they give with all liberality from what they have received from God.

3.1.2 Meaning Two of “Liberality”: Sincerity.  Paul himself provides another example of giving with liberality and he himself illustrates the concept of giving with sincerity. Paul gave of himself to the Corinthians, so that he conducted his service among the Corinthians with proud confidence.

3.1.2.1 Giving in Sincerity. In  2 Corinthians 1:12,  we observe the term “sincerity” (“ἁπλότητι”) which relates closely to the word for liberality described above. 

3.1.2.2 Proud Confidence. In 2 Corinthians 1:12,  we see that “sincerity” describes the “proud confidence” Paul has of the way he conducted himself toward the whole world, and the Corinthians in particular, “in holiness and Godly sincerity, not in fleshly wisdom but in the grace of God.”  Paul emphasizes here that he was sincere, and without any type of deceit, dishonesty, or pride. Believers with The Spiritual Gift of Giving give with sincerity, according to the grace of God, so that they give of their time and efforts with proud confidence. Spiritual Gifts │The Gifts of Giving Spiritual Gifts Menu │ Christ Assembly [40]

3.1.2.3 Sincerity of Heart. In Ephesians 6:5, Paul commanded slaves to obey their masters in sincerity (“ἁπλότητι”) of heart, as if they were serving Christ (see the same thought and term used in Colossians 3:22). Notice that slaves have an obligation to serve because someone else owns them. How you perform your compulsory service to your master makes all the difference. Believers with The Spiritual Gift of Giving provide service to their masters, employers, friends, spouses, children, and ultimately to God, from a heart of sincerity, knowing they are giving of themselves in service to God.

3.1.2.4 Pure Devotion to Christ. In 2 Corinthians 11:3, Paul warned the Corinthians against being led astray in their minds, by the same tactics Satan used to deceive Eve, from the sincerity (“ἁπλότητος”) and purity of devotion to Christ.  In that last passage, we understand that sincerity can also be a quality of devotion in the mind to Christ.  Believers with The Spiritual Gift of Giving have devoted themselves in their minds to Christ, so that they give as service to Christ.

Section Four

Summary of the Gift of Giving

4.1 Giving from God. So, let us assemble our knowledge of the uses of the terms, and the primary teachings about giving, and summarize our study. The Spiritual Gift of Giving means that you can share physical goods with people in need, and do so with all out giving, from a sincere and pure heart. People with this gift often like to work extra hard, so they have extra to share with people in need.  People with this gift exercise it secretly and quietly,  deliberately avoiding the praise of men (and without blowing trumpets), so they can receive the reward of God.  The people with The Spiritual Gift of Giving already comprehend that God owns everything, and He alone supplies and multiplies the seed they sow into the lives of the needy.  When they give, the people with The Spiritual Gift of Giving never have cares or anxieties about their own welfare, because they know God alone provides for them.  God loves all cheerful givers, even those saints who do not have The Spiritual Gift of Giving (2 Corinthians 9:7). Daily Encouragement [41]

Section Five

Hallmarks of the Gift of Giving

          So we learn more about The Spiritual Gift of Giving today. Check out the qualities below to see if you may have The Spiritual Gift of Giving.

♦  Giving-gifted believers give all that they have.

♦  Giving-gifted believers work longer and harder than others so that they have more to share with people in true need.

♦  Giving-gifted believers tend to give all that they have, not measured in quantity, but in quality of the giving.

♦ Giving-gifted believers give upon the spiritual principle of supply and multiply.

♦  Giving-gifted believers give with all liberality, meaning that they hold nothing back and give bountifully.

♦  Giving-gifted believers give out of their relative poverty and in their afflictions, but they give with all liberality from what they have received from God.

♦  Giving-gifted believers give with sincerity, according to the grace of God, so that they give of their time and efforts with proud confidence.

♦  Giving-gifted believers provide service to their masters, employers, friends, spouses, children, and ultimately to God, from a heart of sincerity, knowing they are giving of themselves in service to God.

♦  Giving-gifted believers have devoted themselves in their minds to Christ, so that they give as service to Christ.

May all believers serve God by giving to others what He has first given to us, with all liberality and with all joy.

Spiritual Gifts │The Gift of Giving

Hades │ The After Life │ Christ Assembly

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Click here for FREE E-BOOK [42]: The After Life | Hades | Hell | The Lake of Fire

Free Download [42].

A Short Note on Hades

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [12]

I have heard much confusion about the doctrine of Hades. While some people see different compartments of Hades, the New Testament never describes any believer as going to Hades. In fact, only unbelievers in the New Testament go to Hades. So, any notion that Hades contains two compartments does not come from the Bible, but from completely uninspired sources. God reveals the truth. The God of the Bible does not promote symbols of idolatry in the Bible and does not encourage the pagan thoughts of local religious cultures in the Bible. God opposes all idolatry and never calls evil good. God always reveals the truth and explains the truth. Therefore, we must look to the New Testament usage of the term “Hades” to understand what God meant by that term.

In the New Testament, the term “Hades” occurs only ten times and apparently refers to a jail where unbelievers await trial at the Great White Throne judgment.

  1. Matthew 11:23. Capernaum will descend into Hades, because they had not believed the miracles which Jesus performed in Capernaum.
  2. Matthew 16:18. The gates of Hades cannot withstand the Church of Jesus Christ. 
  3. Luke 10:15. Capernaum will be brought down to Hades because it has rejected Christ as Savior, despite the great works done there.
  4. Luke 16:23. The rich man suffers in torment in Hades, where he lifts his eyes to behold Lazarus who is resting on the bosom of Abraham. Notice that Lazarus was never described as being in Hades. A great gulf separates Hades from Paradise, where Abraham and Lazarus enjoy the presence of Jesus.
  5. Acts 2:27. The Psalmist David prophesied about Jesus, declaring that the soul of Jesus will never be abandoned to Hades, and Jesus will never undergo decay. Therefore, we know that Hades is a place where souls are abandoned by God and await final judgment. Their physical bodies are simultaneously undergoing decay in tombs on earth.
  6. Acts 2:31. Resurrection to life stands in opposition to being abandoned to Hades. Jesus was resurrected to life and His soul was never abandoned to Hades.  God will empty Hades and all its inhabitants will go to the Great White Throne judgment. Based upon Acts 2:31 quoting Psalm 16:10, Peter used the term “Hades” to translate the term “Sheol.” Therefore, we know that Sheol in the Old Testament included a place called Hades in the New Testament.
  7. Revelation 1:18. Jesus is the Living One, who was dead and now alive forevermore. He has the keys of death and of Hades. We will see Jesus use the keys of death and Hades to unlock both of them at the Great White Throne judgment. Notice too that death and Hades operate as places kept under lock and key. Apparently, they will only be opened when Jesus unlocks the doors and opens them.
  8. Revelation 6:8. Hades followed Death, the fourth Horsemen of the Apocalypse. The culmination of the judgments brought by the first three Horsemen of the Apocalypse results in Death, with the unsaved dead going to Hades.
  9. Revelation 20:13. At the Great White Throne Judgment, death and Hades gave up the dead that were in them. Each one of their inhabitants were judged according to that inhabitant’s deeds.
  10. Revelation 20:14.  Everyone whose name was not found written in the book of life [43] was thrown into the Lake of Fire. Because every believer goes to a resurrection of life and not a resurrection of judgment, no believer will appear at the Great White Throne Judgment. Therefore, no believer emerges from Hades to appear before the Great White Throne judgment.

Based upon the New Testament usage of word “Hades,” we may conclude that no believer goes to Hades, and Jesus has the keys to death and Hades. They will be emptied at the Great White Throne Judgment, and no believer appears before the Great White Throne for judgment about eternal life. That question about eternal life was settled upon earth, when each person decided whether to accept the free gift of eternal life, or to reject that gift and suffer the consequence of eternal death in the Lake of Fire. Every believer can thank God because the soul of Jesus was never abandoned to Hades, and so no believer will ever be abandoned to Hades. We will go to a resurrection of life, and be with Jesus forever.

HALLELUJAH !

Spiritual Gifts │The Spiritual Gift of Leading │ Christ Assembly

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Spiritual Gifts Series

Spiritual Gifts: The Gift of Leading

Category of Gift: Service

Romans 12:8

“he who leads, with diligence”

An updated version of this study is found in the following free E-BOOK for download: [44]

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The Spiritual Gift of Leading in the New Testament requires special study because people frequently misunderstand it. The believers exercising The Spiritual Gift of Leading in the local assembly must be Spirit-controlled believers, who are depending upon their spiritual gift to provide leading to the church. So often, the people who are popular, or the people who give the most money to the church, or those people with the greatest influence upon other people, set the direction of the church and provide leading, whether or not that person has The Spiritual Gift of Leading or is Spirit-filled. In this study, we will take the time to look at The Spiritual Gift of Leading in the New Testament. 

or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.

Romans 12:8

In Romans 12:8,  we read about the spiritual gift of “he who leads,” which I will refer to as The Spiritual Gift of Leading. I chose this word “leading” because it conveys the idea of the participle in the Greek text (“προϊστάμενος”). With some of the spiritual gifts, we only have a few words to describe the gift and its uses. We can understand more about The Spiritual Gift of Leading by examining the use of the words related to “leading” in other passages in the New Testament.  

Section One

Leading in the New Testament

In the New Testament, God provides directions for leading the Church through offices (elder and deacon), and also through the spiritual gifts, whether the spiritually gifted man holds an office or not.  Leading in the New Testament means that people follow the will of God, and The Spiritual Gift of Leading helps believers follow the will of God. Every member of the body of Christ has a special spiritual gift, and God seriously expects each of us to use those spiritual gifts in the service and edification of all believers.  We can review the concept of leading in the New Testament to explain The Spiritual Gift of Leading.

1.1 The Term “Lead” Defined. The word “leads” (“προϊστάμενος”) in Romans 12:8 provides a starting point for understanding The Spiritual Gift of Leading in the New Testament.  I submit it may be best to limit the gift of leading described here to the use of the term “leads” (“προϊστάμενος”) and its related uses in the New Testament. You may certainly look to other passages to understand the work that leaders do in the local assembly, such as Hebrews 13:7, 17 and 24, and 1 Peter 5:1-4 (elders there). Saints with The Spiritual Gift of Leading may or may not hold the office of elder in the church, and perhaps the pastor may not have The Spiritual Gift of Leading.  The other word “diligence” (“σπουδῇ”) in the same verse helps us understand how The Spiritual Gift of Leading should be exercised.  First, let us examine the concept of leading and then turn to the proper use of this spiritual gift with diligence.

Section Two

The Ministry of Leading at Home and Taking Care

We know from 1 Corinthians 12:5-6, that one spiritual gift may produce a variety of ministries (“διακονιῶν”) and a variety of effects (“ἐνεργημάτω”). In this case, The Spiritual Gift of Leading may produce a variety of ministries with a variety of spiritual effects. So, we will examine The Spiritual Gift of Leading and look at its ministries and effects.

2.1 The Ministry of Leading at Home. The root word for “lead” in Romans 12:8, provides guidance for understanding The Spiritual Gift of Leading. The ministry of Church Overseers (an office of the church–not  a spiritual gift) and Deacons (an office of the church–not a spiritual gift) begins at home and we will examine the qualifications for those offices briefly.

2.1.1 The Qualification of Church Overseers. Church Overseers manage their own families to the glory of God. Church Overseers in the New Testament have specialized duties, such as shepherding the flock from: (a) savage wolves attacking from without; and (b) evil men within the flock drawing away saints from the flock (Acts 20:28-30). This ministry of managing the home rests upon the same root word as “leads” in Romans 12:8. The qualifications for Church Overseers include the ability to manage (“προϊστάμενον”) their own children and their own households and keep them under control (“ὑποταγῇ”) (1 Timothy 3:4). Therefore, we may understand that one aspect of The Spiritual Gift of Leading will involve influencing the mind and behavior of people, so that they will mature in Christ, while staying under control, and maintaining dignity (“σεμνότητος”). The saints need this type of leading from leaders, including Church Overseers, who have first demonstrated this leading ability at home. 

2.1.2 The Qualification of Deacons. Likewise, deacons must have the same ability to be leaders (“προϊστάμενοι”) at home first (1 Timothy 3:12). Deacons labor at home and keep their own families under control by promoting Godliness in the family before they become Deacons.

2.2  The Ministries of Leading and Taking Care. The overseer (elder) must also be able to manage (“προστῆναι”) his own household well; if he cannot manage his own household, then how will he take care (“ἐπιμελήσεται”) of the church of God? (1 Timothy 3:5). Please take notice here that the ability to manage his own household directly relates to taking care of the church of God. The ministries of managing and taking care have a direct relationship.

2.2.1  The Ministry of Providing Necessary Care. The Roman centurion Julius had to guard Paul and take Paul to Rome. During the journey, at Sidon, Julius allowed Paul to go to his friends and receive needed care (“ἐπιμελείας”) (Acts 27:3). Apparently, this ministry of providing necessary care involved both spiritual and physical help.

2.2.2The Ministry of Providing Physical Care to the Injured. Likewise, the good Samaritan paid the innkeeper and directed him to take care (“Ἐπιμελήθητι”) of his neighbor (Luke 10:35). This ministry involved the payment for physical services rendered, and provided time for the physically injured to recover.

2.2.3 The Ministry of Searching Carefully. Finally, consider the woman who searches her house carefully (“ἐπιμελῶς”) to find the lost coin (Luke 15:8). The careful searching by the woman means that the ministry of leading involves concerted efforts to find missing things. It speaks to the need to be diligent and thorough in the ministry of leading carefully.

So, we learn that The Spiritual Gift of Leading starts at home. Men holding the offices of Elder and Deacon in the local church may possess The Spiritual Gift of Leading, but they must display an exemplary ability to lead. Other men may possess The Spiritual Gift of Leading, but they will perform their ministries without holding the office of Elder or Deacon. We often see the gift in action by noticing the effects of the proper use of the spiritual gift.

Section Three

The Spiritual Effects of The Spiritual Gift of Leading

The Spiritual Gift of Leading produces spiritual effects in the lives of believers. We know that one spiritual gift may result in a variety of different ministries and effects.  The leading gift means that the leaders will lead the assembly of saints, helping believers grow up in Christ, staying under control, and maintaining a dignified reputation for the assembly.  Furthermore, the leaders have charge (“προϊσταμένους”) over the saints, who should appreciate their Godly leading (1 Thessalonians 5:12). Indeed, these leaders who lead well (“καλῶς προεστῶτες”) should receive double honor (1 Timothy 5:17). As a side note, elders should also be careful, as leaders, to recognize the spiritual gifts of the saints under their charge and encourage them (1 Timothy 4:14). All leaders must labor diligently. When The Spiritual Gift of Leading operates properly, you will see the following effects in the lives of believers. The Spiritual Gift of Leading produces the spiritual effect of control and the spiritual effect of dignity. We will look at each of them next.

3.1 The Spiritual Effect of Control. The Spiritual Gift of Leading  produces control (“ὑποταγῇ”) (1 Timothy 3:4). This term “control” (“ὑποταγῇ”) describes both voluntary submission and compulsory subordination. This spiritual ability to bring people under the control of God reflects a special spiritual gift.

3.1.1  Subjection. The term subjection (“ὑποταγῇ”) shows the fruit of The Spiritual Gift of Leading. When used properly, The Spiritual Gift of Leading results in believers following the will of God. This term subjection has several different aspects.  

3.1.2  Control by Jesus. Today, if you say someone is controlling, you are often criticizing them. Unbelievers long to live without the control of other people. In contrast, Jesus loves to control His children and His mature children love that control. Jesus ascended to heaven after angels, authorities and powers were subjected (1 Peter 3:22–“ὑποταγέντων“–notice the aorist participle indicating complete and total control) to Him. Therefore, we see this special power of God acting forcefully to bring supernatural beings (angels, authorities, and powers) into subjection to Christ. Believers with The Spiritual Gift of Leading have a special spiritual gift to bring other people under the will of Christ. Do not misunderstand: while Christ ascended and exercised His will over angels, authorities and powers, we still wrestle against them, but we triumph in Christ as we stand in His might (Ephesians 6:10-17). In contrast, Paul also taught us that the mind set on the flesh is not able to subject itself to the law of God (Romans 8:7). In the future, after all things have been subjected (“ὑποταγῇ”) to Jesus, then Jesus will be subjected (“ὑποταγήσεται“) to the Father who subjected to Him (“τῷ ὑποτάξαντι αὐτῷ”) all things. We learn from this verse that a believer does nothing more than Jesus does when He is subjected to the control and authority of the Father (1 Corinthians 15:28). Being under the control of Jesus or the Father in no way diminishes the spiritual stature of the person being subjected, but rather acknowledges a perfect joining of wills. Although we do not yet see all things placed in subjection to Christ, yet the Scripture proclaims that, in fact, all things have been placed in subjection to Christ (Hebrews 2:8). Furthermore, Christ Himself has the inherent, divine power as God to subject all things to Himself (Philippians 3:21). Therefore, one effect of The Spiritual Gift of Leading means that the local assembly lives under the control of Jesus.

3.1.3  Obedience to Your Confession of the Gospel of Christ. The term “control” also includes obedience to your confession of Christ. When exercised properly, The Spiritual Gift of Leading will result in believers acting in obedience to their confession of Christ. In 2 Corinthians 9:13, Paul discusses the ministry of hard work to earn a living to supply the needs of the saints and make donations to other believers. As the Corinthians worked for a living, they glorified God by their obedience (“ὑποταγῇ”) to the confession of Christ. The Spiritual Gift of Leading produces obedience in working and giving money for the support of the saints. In a more general sense, The Spiritual Gift of Leading helps believers live obediently to their confession of the gospel of Jesus Christ. If you claim to be born again by confessing Christ as Lord because of your faith in Him, then The Spiritual Gift of Leading will help you live accordingly. For example, The Spiritual Gift of Leading will help believers understand and apply the duty in Christ to work hard and use the proceeds of hard work to bless other believers in need of support. Therefore, one spiritual effect of control means that the local assembly lives in obedience to their confession of Christ. 

3.1.4 Not Yielding to Hypocrisy and False Teachers. In the Book of Galatians, Paul described hypocrisy. He confronted the apostle Peter for falling into the hypocrisy of acting like a Judaizer (these people taught you must keep the Law to go to heaven). When the Judaizers came to visit in Antioch, then Peter acted just like they did. Paul proclaimed that “we did not yield in subjection (“ὑποταγῇ”) to them for even an hour, so that the truth of the gospel would remain with you” (Galatians 2:5). Therefore, another spiritual effect of spiritual control means that the local assembly does not yield in subjection to hypocrisy and false doctrine. 

3.1.5 Accepting Discipline Well. Receiving discipline does not always seem joyful, but discipline trains us in Godliness and results in the peaceful fruit of righteousness. For discipline to yield good results in our lives, we must be subject (“ὑποταγησόμεθα“) to the Father of spirits, and live (Hebrews 12:9). Therefore, another spiritual effect of spiritual control means that the local assembly lives in subjection to the discipline of the Lord and bears the peaceful fruit of righteousness.  

3.1.6  Submit to God and Resist the Devil. James teaches us that we must submit (“ὑποτάγητε”) to God, and resist the devil. Another effect of The Spiritual Gift of Leading will be to help people to submit to God and, while submitting to God, to resist the devil. Therefore, another spiritual effect of spiritual control means the local assembly submits to God and resists the devil.

3.1.7  Submit to Every Human Institution.  Peter commands us: “Submit (“Ὑποτάγητε”) yourselves for the Lord’s sake to every human institution (1 Peter 2:13; compare Titus 3:1).  Notice that we submit for the sake of the Lord Jesus. Jesus paid taxes (Matthew 17:24-27), and recognized that even Pilate had no authority over Him except that authority given by God to Pilate (John 19:11). Therefore, another spiritual effect of spiritual control causes the local assembly to submit to every human institution, within the will of God.

3.1.8  Younger Men Be Subject to Elders. Peter also directs young men to be subject to elders (1 Peter 5:5). Younger men would do well to let older, Godly men lead the assembly. All leaders in the local assembly must possess The Spiritual Gift of Leading. Within the group of men possessing The Spiritual Gift of Leading, the younger men should follow the general pattern of younger men submitting to the older men. Therefore, another spiritual effect of spiritual control causes younger men in the assembly to submit to the older men.

3.2 The Spiritual Effect of Being Careful To Engage in Good Deeds. Paul commanded Titus to be careful to speak confidently, so that believers will be careful to engage in (“προΐστασθαι”) good deeds (Titus 3:8). This spiritual effect of being careful to engage in good deeds flows from The Spiritual Gift of Leading. As believers exercise their Spiritual Gift of Leading, people hear them speak confidently about the doctrine in the New Testament, and the believers become careful to engage in good deeds.  Not only must the saints spiritually gifted with leading be careful to engage in good deeds personally, but they must also lead others to engage in good works.  By implication, the entire assembly may unify its efforts to produce good works, and unite individual efforts.  Often, the leaders identify the pressing needs of the saints that require others to do good deeds to meet those needs (Titus 3:14). Therefore, another spiritual effect of spiritual control causes the local assembly to engage in good deeds.

So we learn that The Spiritual Gift of Leading produces the spiritual effects of control within the local assembly and the local assembly being careful to engage in a variety of good deeds, all to the glory of God. The Spiritual Gift of Leading must be exercised evenly, consistently, and with diligence.

Section Four

Diligence and the Spiritual Gift of Leading

We have reviewed some of the New Testament material concerning the general concept of leading in the New Testament. From that general understanding of leading, we can see that in Romans 12:8, it must be done with diligence. Therefore, we will now begin a review of the New Testament concept of diligence, with a special view of how diligence would apply to the use of The Spiritual Gift of Leading.

4.1 Word Study of Diligence.  We can study the word “diligence” (“σπουδῇ”) in the New Testament to gain further insight into the proper exercise of The Spiritual Gift of Leading. The study of the term “diligence” reveals several related categories of meaning for this word, and many of them tell us how to use The Spiritual Gift of Leading.

4.1.1 Diligence and Eagerness. In Romans 12:8, Paul used the word for “diligence” (“σπουδῇ”) to describe how The Spiritual Gift of Leading must be exercised. Sometimes that same word for “diligence” is translated “with eagerness.”  We may gain further insight into the use of The Spiritual Gift of Leading by reviewing some of the uses of the root term diligence.

4.1.1.1 Onesiphorus. Onesiphorus stands out as a great example of eagerness. During Paul’s imprisonment in Rome, Onesiphorus eagerly (“σπουδαίως”) searched for Paul, to refresh him, even though others may have stayed away because they were ashamed of his chains (2 Timothy 1:16-17). Men with The Spiritual Gift of Leading display this same quality. This eagerness identifies every man displaying The Spiritual Gift of Leading. You may identify The Spiritual Gift of Leading by observing men in the local assembly who search out the believers in the flock who need ministry in any form, such as refreshment, encouragement, and the list goes on. The Spiritual Gift of Leading prompts the believer to eagerly search out  ways to meet the needs of saints and they are not ashamed to go where others are too ashamed or too scared or too important to go.

4.1.1.2 Making Every Effort. In some New Testament passages, the root word translated “diligence” found in Romans 12:8 has been translated as “make every effort.”  

4.1.1.2.1 Come Quickly. For example, in 2 Timothy 4:21, Paul urged Timothy to make every effort (“Σπούδασον”) to come before winter to visit him. Previously, in 2 Timothy 4:9, Paul urged Timothy to make every effort (“Σπούδασον”) to come quickly to him. This diligence that means “make every effort” should also characterize the use of The Spiritual Gift of Leading.

4.1.1.2.2 Encourage Others. People with The Spiritual Gift of Leading must be known as people who “make every effort” to encourage others. Likewise, in Titus 3:12, Paul urged Titus to make every effort to come to him in Nicopolis. 

4.1.1.2.3 Writing Others. Jude said he “was making every effort” (“σπουδὴν”) to write concerning their common salvation (Jude 3) .  

4.1.1.2.4 Summary of Making Every Effort. The same “make every effort” attitude describes one aspect of diligence that must be an important part of how saints gifted with The Spiritual Gift of Leading undertake their leading.  They should put all of their efforts into leading, and not be absent or part-time leaders.  Of course leaders can have a variety of full time jobs, but when it comes to exercising their Spiritual Gift of Leading, they should remember to make every effort.

4.1.2  Diligence and Helping Others. Another aspect of diligence includes being careful to help others. Leaders need to help others with diligence. For example, Paul instructed Titus to be diligent (“σπουδαίως”) to help Zenas the lawyer and Apollos on their way so that they would lack nothing (Titus 3:13). This “lack nothing” (“μηδὲν λείπῃ”) attitude must guide leaders to be diligent to help other workers lack nothing as they equip them for ministry.

4.1.3 Diligence and Self-Examination.   Another meaning of “diligence” includes diligent (“σπουδάσατε”) self-examination to be certain about the calling of Christ and His choosing of believers (2 Peter 1:10). Saints with The Spiritual Gift of Leading should be certain to encourage other saints to examine themselves diligently to be sure they are pursuing personal spiritual development in the areas of faith, moral excellence, knowledge, self-control, perseverance, Godliness, brotherly kindness, and love (2 Peter 1:5-8). In 2 Peter 1:5, Peter directed the saints to apply all diligence (“σπουδὴν”) to perfect their lives through adding Godly qualities within themselves by the power of God. With those spiritual qualities, saints will be useful for the service of God. This quality of diligent self-examination, in conjunction with a spiritual desire to mature in the qualities Christ produces in us, means that every person desiring to lead must encourage everyone to perform regular spiritual self-examination, starting with the leader himself.

4.1.4 Diligence and Spiritual Development.  Another use, related directly to the passage in 2 Peter 1:5-8, of this word “diligence” concerns the duty of leaders to be totally diligent (“σπουδάσατε”) to present saints to Christ in peace, spotless and blameless (2 Peter 3:14). The spiritual welfare of the flock requires constant diligence to preserve peace within the assembly, and to promote a spotless and blameless testimony in every saint.

4.1.5 Diligence and Handling the Word of God.  So often I meet people who have been saved from the penalty of their sins for many years, and yet cannot locate in their Bibles any two verses that describe salvation. I am not talking about arcane spiritual matters in obscure passages, but rather basic truths about essential matters of the faith.  Ignorance of God’s Word stains the lives of so many believers.  Furthermore, many saints have no intention of reading the Bible, and becoming acquainted with the principles of reading and interpreting the Bible. In 2 Timothy 2:15, Paul commanded each saint to be be continuously diligent (“σπούδασον”) to present themselves approved to God as a workman who does not need to be ashamed, accurately handling the word of truth. The Spiritual Gift of Leading must address this need in every Christian to learn how to handle and interpret the Word of God, and it is not just the duty of the leading believers to interpret the Bible and handle it accurately.  Every saint must know how to read, interpret and apply Scripture daily. Leaders use diligence in leading the saints in this area. The spiritual effect of The Spiritual Gift of Leading means that saints handle the Word of God properly, as a workman that does not need to be ashamed.

4.1.6 Diligence and Reminding. In 2 Peter 1:15, Peter declared that he would be diligent (“σπουδάσω”) that after his departure, his audience would be able to call his teaching to their minds.  Leaders exercising The Spiritual Gift of Leading should always have this desire to remind believers, and be diligent about reminding believers, to abide in the doctrine of Jesus Christ and His teaching, as recorded in the Old and New Testaments. The spiritual effect of The Spiritual Gift of Leading means that saints remember the teachings of Christ.

4.1.7 Diligence and Entering the Rest of God.  In Hebrews 4:11, God commanded saints that we must be diligent (“σπουδάσωμεν”) to enter His rest. In exercising The Spiritual Gift of Leading, everyone who has received the Word of God with saving faith must be diligent to enter the rest of God. The leader works with saints to keep them from falling, and being sure that each saint remains strong in the faith. The spiritual effect of The Spiritual Gift of Leading produces diligence in entering the rest of God.

4.1.8 Diligence and Godly Sorrow.  Another example of the use of the term for “diligence” occurs in 2 Corinthians 7:11. There we see that Godly sorrow produced great earnestness (“σπουδήν”) in the Corinthians as they dealt with the sinful brother described in 1 Corinthians 5:1-5. Their great earnestness led them to vindication, fear, longing, zeal and avenging of wrong.  Leaders operating under the influence of The Spiritual Gift of Leading will help all the saints develop a sense of great earnestness as the result of Godly sorrow over sin. This great earnestness will itself result in the saints taking appropriate action to restore the sinner, and restore the local assembly. The spiritual effect of The Spiritual Gift of Leading produces an earnest sorrow over sin leading to repentance and Godly living.

Hallmarks of the Spiritual Gift of Leading

So, we may summarize The Spiritual Gift of Leading. Jesus emphasized that the greatest among the saints would be the least of them and servant of all (Mark 9:33-37). We see then, as servants, saints gifted with The Spiritual Gift of Leading must exercise leading with diligence, and be an example to the flock. As saints, we must appreciate their work and honor them.

Check out the list below to see if you have some of the spiritual qualities listed and other believers confirm your understanding. You may have The Spiritual Gift of Leading.

♦  Leading-gifted believers lead first at home with diligence.

♦   Leading-gifted believers provide spiritual care for everyone.

♦   Leading-gifted believers provide physical care.

♦  Leading-gifted believers search carefully for missing people.

♦ Leading-gifted believers promote voluntary submission and compulsory control by causing people to keep the commandments of Christ found in the Bible.

♦   Leading-gifted believers avoid hypocrisy and confront others who fall into it.

♦  Leading-gifted believers accept discipline well. 

♦  Leading-gifted believers submit to God and resist the devil. 

♦  Leading-gifted believers pay their taxes and submit to every institution. 

♦  Leading-gifted believers act with eagerness and bring spiritual refreshment. 

♦  Leading-gifted believers come quickly to visit those people in spiritual need. 

♦  Leading-gifted believers write others concerning their common salvation. 

Spiritual Gifts │ The Gift of Leading

The Pastoral Heresy │ Pastor, Elder, Father, or Bishop? | Christ Assembly

Posted By sundouloi On In Church Life,Ebook,ESM,Heresy,Studies | Comments Disabled

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The Pastoral Heresy

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The Pastoral Heresy lurks today, just like the disciples battled that problem while walking with Jesus. Before we go too far, let me define the terms. The term “pastoral” means here that a particular person, labelled a pastor in most churches today, operates as the person in foremost charge of a particular church or group of churches. The term “heresy” means here that a particular doctrine, practice, or teaching has departed from the truths found in the Word of God, the Bible. So, just to be clear, I intend to illuminate the heresy within the church today of pastors acting like they are in foremost charge of the church, when in fact such action departs from the clear teaching of the Word of God and causes severe problems in the Body of Christ, the Church of Jesus Christ. Please do not misunderstand.  God bestowed the Spiritual Gift of Shepherd upon individual believers to “equip saints for the work of ministry” and to perform wonderful spiritual service to God. The Spiritual Gift of Teaching [46], but ideally they only teach what Jesus has provided through the Bible, the Word of God. In the last phrase of the verse, Jesus based His teaching upon the family concept of brothers. When you were growing up, did you call your brother “Pastor” or “Rabbi” or “Leader” or “Teacher”? No. Why? Because you were growing up together in the same family. Likewise, in the family of Jesus Christ, we must be careful to avoid using titles for our brothers in Christ because we are all growing up together in Christ.  By using the title Rabbi, people seek honor for themselves and so fall into The Pastoral Heresy.

Do not call anyone on earth your father; for One is your Father, He who is in heaven.

Matthew 23:9

Do Not Be Called Father. In Matthew 23:9, Jesus prohibited His disciples from using the term “father” to describe anyone on earth. While Jesus reserved the title “Rabbi” for Himself, He simultaneously reserved the title “father” for His heavenly Father alone. Only God the Father should be called “Father.” Notice that Jesus emphasized that our Father is in heaven. Jesus reminded His disciples that the Father of all believers resides in heaven, and we will be with Him one day. Therefore, when we hear entire groups use the term “Father Someone,” we know that those groups and everyone who calls any priest, cleric, or church leader by the term “father” completely ignores the teaching of Jesus and so falls into The Pastoral Heresy.

Do not be called leaders; for One is your Leader, that is, Christ.

Matthew 23:10

Do Not Be Called Leader. In Matthew 23:10, Jesus commanded His disciples not call themselves “leader.” New Testament Offices [47]).  Please keep in mind that “elders” and Church Overseers and saints with The Spiritual Gift of Shepherds all perform the work of shepherding the flock. As we saw in Acts 20:28, the work of Church Overseers included acting as a pastor to the flock. Notice that pastor is not an office, but the work of shepherding that Church Overseers and saints with The Spiritual Gift of Shepherds perform for the flock.  Now, turning to 1 Peter 5:1-4,  we see that Peter exhorts the “elders” among those believers scattered as aliens all over the world. The Spiritual Gift of the Leaders [48] for a moment. In Romans 12:8,  we read that “he who leads, with diligence.” We see that “leadership” is a distinct spiritual gift. Hopefully, every group of elders at a local church has someone who has the Spiritual Gift of Leadership to provide guidance and vision for the future of the various ministries. Notice that “leadership” is a distinct gift in the list of spiritual gifts (see the study of the Spiritual Gift of Leadership [49]). In contrast to the one-man style of leadership prominent in many churches today, Jesus taught that the local assembly should have a plurality of preachers and teachers, and the leadership would be provided by men with that specific Spiritual Gift of Leading. 

Deacons.  In passing, we must note the “Deacons” hold a spiritual office in the church, and so they must meet spiritual qualifications to be in charge of a spiritual ministry. Please keep in mind that the seven men in Acts 6:3,  were men full of wisdom and the Holy Spirit. They were put in charge of the task of being sure that the Hellenistic widows were served food properly. Notice that we see no indication that any of those seven men ever served a single table. Instead, we do see that Stephen had a vital preaching ministry, which resulted in his martyrdom (Acts 7:1-60) and Philip (assuming it was the same man as in Acts 6:5) preached in Samaria (Acts 8:4-40); later known as Philip the Evangelist, (Acts 21:8-9). So often today people have no idea what a deacon did in the New Testament. Among other spiritual activities, they were known as preachers and evangelists. To highlight the plurality of ministry with the local church, let us take a closer look at the Spiritual Gift of Pastor.

The Spiritual Gift of Shepherd. In Ephesians 4:11,  we read about the distinct spiritual gifts of “shepherds” and “teachers.” 53Some people may argue that the terms “pastors” and “teachers” refer to the same individual. In support, they often cite the Granville Sharp rule of New Testament Greek grammar holding that two nouns connected by “and” (“καί”) refer to the same thing. The problem with this approach is that Granville Sharp limited his rule to singular nouns, not plural nouns as found here in Ephesians 4:11. It seems that these gifts here do not refer to the same person who is always a pastor and a teacher. Therefore, we may understand that not all pastors are teachers. Yet, all Church Overseers should be able to teach, but this requirement does not mean that the every Church Overseer has to have the Spiritual Gift of Teaching. These distinct spiritual gifts help us understand the work of shepherds and how not all shepherds hold the Church Office of Overseer. We should be careful to remember that every elder must perform the work of a pastor regarding the care of the flock, but not every elder has the Spiritual Gift of  the Shepherds, just like every elder does not have the Spiritual Gift of the Teachers. I pray that every group of elders has a person with the Spiritual Gift of the Leaders. It would also be nice to have an elder with the Spiritual Gift of Evangelism. As you can see, we could wish for a group of elders with a variety of spiritual gifts to provide leadership and pastoral care to the local assembly. Please recall, however, that the basic point is that the local assembly of all believers carry out the work of ministry, using their spiritual gifts, and neither the pastor nor the elders perform all the work of ministry. Consider for a moment 1 Thessalonians 5:14. In that verse, Paul commanded the entire congregation of believers at Thessalonica to perform three ministries to the other saints: (1) admonish the unruly; and (2) encourage the fainthearted; and (3) help the weak. In addition, all the saints must be patient with one another, especially when performing their ministries. Therefore, the saints use their spiritual gifts to perform specialized and diverse ministries within the church. The shepherds and teachers equip the saints for the work of performing their individual ministries.

The Plurality of Leadership. As you can see from the preceding section, the New Testament never promoted or recognized a one-man style of church ministry. Paul always traveled with a team, just as the Holy Spirit set apart Paul and Barnabas for their first missionary journey (Acts 13:1-2; compare, e.g., Philippians 1:1; 1 Thessalonians 1:1.)  As we read above, Paul wrote Titus to set elders (plural) into the Church Office of Overseer. This plurality of leadership in the New Testament will safeguard against The Pastoral Heresy by limiting the desire to be the greatest among the flock. The pastor will no longer be the sole focus of attention, and he may not be the only preacher in the church. In fact, all the elders ideally will be known for their strong work of serving the local saints, and some of them will work hard at preaching and teaching (1 Timothy 5:17).

Conclusion

The Pastoral Heresy has grown deep roots in the local assemblies today. Believers have overlooked that no man should be known as the greatest in any local assembly, but rather the Lord Jesus Christ should be recognized always as the Chief Shepherd. Everyone else in the entire assembly has special spiritual gifts, that will produce unity and maturity in the Body of Jesus Christ, His Church. When any man begins to assume titles like “Pastor,” “Father,” “Teacher,” “Rabbi,” or “Leader,” then you know that person has fallen into The Pastoral Heresy. Furthermore, the local assembly that fails to rebuke all such people who use such terms also has fallen into The Pastoral Heresy. Such anti-Christian titles today are so commonplace that practically no one minds those titles, but virtually everyone seems to embrace and promote The Pastoral Heresy by using such terms. The only remedy to The Pastoral Heresy will be to eliminate not only the titles, but also the one-man style of leadership, and return to the Word of God to appoint a plurality of elders and recognize the distinct Offices of  Church Overseer and Church Deacon in every church, and then equip the saints for the work of ministry. As we all work together, using our spiritual gifts to the glory of God, then The Pastoral Heresy will be relegated solely to history, and a heresy eliminated by the power of Jesus Christ cleansing His church. Until then, we must all strive to implement the teachings of the Word of God in humility and love, as we pray for the power of the Holy Spirit to sanctify all believers in all our ways.

Reference [+]

Free Ebook │Divorce and Remarriage │ Study | Christ Assembly

Posted By sundouloi On In Divorce,Ebook,Family,Free Ebook,Marriage,Ministry Help,Studies | Comments Disabled

FREE E-BOOK: Remarriage after Divorce [50]

CLICK HERE: FREE DOWNLOAD [50](Updated)


Marriage Basics

Divorce and Remarriage

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

People often call me for legal help in obtaining a divorce. In my law practice, I am most concerned with acting according to the great love of Jesus Christ. I want to follow Jesus in all that I do, including my law practice. So, when it comes to helping people file for divorce, I must decline, because Jesus taught that no man should separate what God has joined together in marriage. Let me explain what Jesus teaches about divorce and remarriage. If you are contemplating filing for divorce for any reason, then this study of the Word of God may help you understand God’s perspective on divorce and remarriage.

As God, Jesus hates divorce. Eternal Life [1]

 

Reference [+]

Born Again │ What Does that Mean? │ Christ Assembly

Posted By sundouloi On In Expository Bible Studies,SALVATION,Studies | Comments Disabled
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Born Again │ What Does that Mean?

Born Again?

What Does that Mean?

Recently I was eating breakfast with a few of my friends.  I asked one of my friends: “Would you say that you have been born again?” My friend sends email about the Bible, and even talks about praying. She thought for a moment about the question, and then said: “No, I would not say that I have been born again. I did have a spiritual awakening in college, but I would not say that I am born again.” So many people today do not know what Jesus meant when He talked about being born again.  Jesus explained very clearly what it means to be born again as He talked with a man named Nicodemus. Coming to Jesus at night, Nicodemus began a conversation with Jesus.  Nicodemus had some very nice things to say about Jesus. Nicodemus even believed that God was with Jesus.  Of course, we know that Jesus was God. Nicodemus did not understand anything about who Jesus really was, or why He had taken flesh and walked among men. Nicodemus did not immediately recognize Jesus as God in the flesh, standing right in front of Him.  But watch how Jesus came to help Nicodemus understand the spiritual reality of new birth.

Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; this man came to Jesus by night and said to Him, ‘Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with Him.’

John 3:1-2

Everyone Must Be Born Again

Nicodemus thought he had a strong relationship with God. Nicodemus even taught other people about God. But when Jesus Christ talked with Nicodemus for just a few minutes, the entire religious world of Nicodemus collapsed all around him. Jesus transformed Nicodemus from the inside out. Nicodemus experienced new birth in the Spirit of God. You may think you have a strong relationship with God, but let us sit in with Nicodemus the night he met with Jesus. I strongly urge you to open your Bible and follow along as we read through these Bible verses. 

Nicodemus said very nice things about Jesus and they all sounded good. Nicodemus said that: (1) Jesus was a teacher, and called him “Rabbi;” (2) Jesus performed miraculous signs; and (3) God was with Jesus. You might be thinking that Nicodemus really understood Jesus, but Jesus told Nicodemus he could not see the kingdom of God without first being born again. You see, until you are born again, you will never know anything about Jesus and the Kingdom of God. 

Jesus answered and said to him, ‘Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.’

John 3:3

Unless You Are Born Again, You Cannot See the Kingdom of God

Jesus shattered the religious world of Nicodemus with a simple fact: no one can see the kingdom of God unless you are born again. Let me explain. You can be very religious, like Nicodemus, and never see the kingdom of God. You can recognize Jesus as a great teacher–and never see the kingdom of God. You can believe that Jesus worked miracles and great signs–and never see the kingdom of God. You can believe that Jesus was God and God was with Him–and never see the kingdom of God. Nicodemus felt confident that he knew God, and had correctly identified Jesus. But when Jesus listened to Nicodemus, and told him about new birth, Nicodemus had no idea what Jesus was talking about. Nicodemus was a religious man who had never been born again. Maybe you are too.

Nicodemus said to Him, ‘How can a man be born when he is old? He cannot enter a second time into his mother’s womb and be born, can he?’

John 3:4

How Can a Man Be Born When He Is Old?

Nicodemus asked a vital question, and revealed the first crack in his religious world. “How can a man be born when he is old?” This question, like his second question, reveals that Nicodemus had no inkling that Jesus was talking to him about spiritual truth. Nicodemus did not comprehend that Jesus was telling Nicodemus about being born again of the Spirit of God. Nicodemus was thinking about his mother’s womb, when Jesus was talking about being born of the Holy Spirit.

Jesus answered, “Truly, Truly I say to you, unless one is born of water and the Spirit he cannot enter the kingdom of God.’

John 3:5

Unless One Is Born of Water and the Spirit, He Cannot Enter the Kingdom of God

Listen to Jesus explain the truth of being born again of the Holy Spirit.  Jesus taught that every person needs to born twice: the first time of water (natural birth), and the second of the Spirit (Spiritual birth). Without the second birth of the Spirit, you cannot enter the kingdom of God, and you cannot even see the kingdom of God. Whenever you have a question about something, just be like Nicodemus and ask Jesus for help. Jesus listens to prayers everyday from people seeking His help. Jesus loves people and always loves to listen.  So, let us keep listening to Jesus teach Nicodemus.

Jesus continued to explain this birth of the Spirit. When you are born of the flesh, you are flesh. In other words, when you came out of your mother’s womb, you were human flesh with all the limits of being human. Nicodemus had no understanding of the spiritual life produced by being born of the Spirit of God. He had lived all his life of the flesh, until the day he talked with Jesus. That day, after talking with Jesus, he was born again of the Spirit of God. Jesus amazed Nicodemus. No one had ever gripped his heart like Jesus. No one had ever confronted him with the necessity of being born of the Spirit. Jesus reached into the amazement of Nicodemus and brought spiritual clarity. Jesus wanted Nicodemus to know what it means to be born again of the Holy Spirit, and Jesus wants you to born of the Holy Spirit today.

That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.

John 3:6

That Which Is Born of the Spirit Is Spirit

Jesus taught that man can be flesh or spirit. Jesus started with the expression “That which is born of the flesh is flesh.” Jesus meant that when you are born of your human mother, you live your entire life with physical flesh, and on the spiritual level, you have a fleshly life.  You think like a human being, and you fulfill the desires of your flesh.  Your fleshly human desires control you in all that you do. We all lived our lives in the flesh until the day Jesus calls us to born again of the Holy Spirit.

So, in contrast to our birth in the flesh (think emerging from your mother’s womb), Jesus explained that we can be born the second time of the Holy Spirit (think emerging from the Holy Spirit as new creature). You become a whole new person by being born of the Holy Spirit. Notice that Jesus did not say He would fix the old fleshly person.  Instead, Jesus said a brand new person would be born of the Holy Spirit.

Do not be amazed that I said to you, ‘You must be born again.’

John 3:7

Do Not Be Amazed–You Must Be Born Again

Jesus knew that Nicodemus was amazed by Jesus telling him he must be born again. Notice that Jesus called it a “must.” In order to see the kingdom of God, or enter the kingdom of God, you must be born again. Jesus understands that we do not always get what He is trying to tell us. Jesus will patiently explain what He means because He loves us and wants us to understand the path to new life and salvation from sin and eternal destruction.

The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.’

John 3:8

The Wind Blows Where It Wishes

Jesus used the wind to illustrate how the Holy Spirit works in our lives. The wind blows, we feel it and see the trees move by its force. Yet, we do not see the wind, or know where it comes from or where it is going. In the same way, people born of the Holy Spirit have the Holy Spirit living within them. Inside of those believers,  the Holy Spirit moves those people and unbelievers have no idea what the Holy Spirit is doing in people born of the Holy Spirit. If you have never been born of the Holy Spirit, then you will have no idea how the Holy Spirit moves people to do God’s will in their lives.

Notice too that Jesus explained that people born of the Holy Spirit act differently. People who have not been born of the the Holy Spirit will not understand the people born of the Holy Spirit. Jesus gave all new information to Nicodemus, but Nicodemus still had questions.

Nicodemus said to Him, ‘How can these things be?’

John 3:9

How Can These Things Be?

Nicodemus still had a question about what it meant to be born again and born of the Holy Spirit. Maybe you have the same question.  Remember, Nicodemus was a teacher of Israel who had read and studied the Bible. Yet, Jesus told Nicodemus he must be born again. Nicodemus had to learn new spiritual truth from Jesus. Nicodemus needed to born again. Jesus had just the right answers for Nicodemus.

Jesus answered and said to him, “Are you the teacher of Israel and do not understand these things?”

John 3:10

You Do Not Understand These Things?

Jesus confronted Nicodemus about his ignorance of profound spiritual truth. Nicodemus had no idea about being born again of the Holy Spirit. Jesus had just told him the truth of salvation. Jesus continued in the next few verses to explain more to Nicodemus and I invite you to read them all very carefully. Jesus emphasized the importance of faith in John 3:16 as he spoke to Nicodemus. Let us look at that verse very carefully.

For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.

John 3:16

God Loved the World

Jesus proclaimed the great love of God to Nicodemus: God loves the world. Jesus further described the love of God by giving His unique Son. Jesus meant that God had given Jesus to the world as a free gift. Jesus was going to die for the sins of the entire world, so that the world of people just like Nicodemus would not perish, but have eternal life. Jesus emphasized here that only by faith in the gift of God could the world be saved from the death penalty of sin. Faith alone brings salvation, and that faith must be invested in the gift of God: Jesus Christ. Jesus must be lifted up on the cross so that Jesus could die for the sins of the world. He died to bring life to everyone who believes that He died for their sins, in their place on the cross. Remember the great love of the Father in sending His Son Jesus to die on the cross for your sins.

For God did not send the Son into the world to judge the world, but that the world might be saved through Him.

John 3:17

God Sent Jesus To Save the World from Judgment

God started with His love for the world of people just like we are. Because the world had sinned, the world deserved to die. Yet, God loved the world so that He sent Jesus to die for our sins. Let me be more personal. Jesus died on the cross for all of my sins. He died in my place, because I deserved to die for all the sins I did in my lifetime. Notice that Jesus did not come to earth and dwell among men to be their judge. He came to be my Savior and your Savior. He saved me from perishing for my sins. I urge you to believe today that Jesus died on the cross for your sins so that you would not perish, but have eternal life with Jesus and enjoy the love of God in your life today and for all eternity.

He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.

John 3:18

Unbelievers Are Judged Already

Jesus also brought very bad news to people who listened to His message, but rejected it. He said all the world had been judged already. So many people say that we should not judge one another, but Jesus said everyone has already been judged. Jesus meant that the whole world must believe in Him to avoid perishing for sin. The world only has one way of salvation: faith in Jesus Christ alone for salvation. If you reject Jesus and His message of loving salvation, then you have been judged already. Jesus loves everyone, and wants no one to perish. Now is the time to turn to Jesus for salvation. You must believe that Jesus died on the cross for your sins and accept His gift of forgiveness and eternal life.

The Prayer of Salvation

You can receive eternal life right now by asking Jesus right now for forgiveness. You can receive the forgiveness right now and enjoy eternal life. If you believe the message of Jesus above, then pray this prayer to Jesus right now.

Lord Jesus, I believe I am a sinner and need your salvation.

Lord Jesus, I repent of my sins and turn to you for help.

Lord Jesus, I believe you died on the cross in my place and paid the death penalty for all my sins.

Lord Jesus, I accept your free gift of forgiveness and eternal life right now by faith alone.

Thank you Lord for being raised from the dead to live in my life forever. I accept you, Lord Jesus, into my life right now.

Amen.

Please use the contact form on the front page to let me know about your prayer for eternal life. If you prayed that prayer and meant it, Jesus promised He saved you from sin right then, and you have eternal life. I look forward to hearing from you.

Born Again │ What Does that Mean?

Forgive the Unrepentant? │ Luke 17:1-4 │ Christ Assembly

Posted By sundouloi On In Bible Studies,Daily Encouragement,Daily Encouragement Archive,Luke,Spiritual Help,Studies | Comments Disabled
seagrape storm

Forgive the Unrepentant Believer?

Luke 17:1-4

          People often ask me about forgiveness and repentance.  They have questions about what to do when a sinful brother receives a rebuke about sinful behavior, but completely ignores that rebuke and continues in sin. What do you do with that brother?

If you do not recall a day in your life when you received eternal life as a free gift from Jesus, then this article will not make sense to you. Please click the eternal life button now and learn more about finding peace with God and being born again today. Eternal Life [1]

Basic, Complete Forgiveness

       Let me start with the basics. We know that God will never ignore the guilt of sinners, but He remains full of compassion, grace and lovingkindness (Exodus 34:6-7; Romans 6:23). 1In Exodus 34:6-7, Moses has returned to Mount Sinai after the people of Israel sinfully worshiped a golden calf. The LORD passed by in front of Moses and declared that the LORD, the LORD God (“יְהוָה אֵל”) has wonderful qualities: “compassionate, and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.” God declared Himself to be “jealous” (“אֵל קַנָּא הוּא”) and said His name is “Jealous” (“קַנָּא”) (Exodus 34:14). 

and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed.

1 Peter 2:24

Jesus died upon the cross and “He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness  . . . ” (1 Peter 2:24). 2In 1 Peter 2:24,  we read that Jesus Himself bore (“ἀνήνεγκεν”) our sins (“τὰς ἁμαρτίας ἡμῶν”) in His body on the cross. Let me highlight the significance of the original text here. The word “bore” stands in the aorist tense, which emphasized the completeness and totality of the act. Jesus bore all of our sins: completed, total act. All our sins were laid upon Him, once and for all time. Therefore, our payment for sin was complete upon the death of Jesus on the cross. Jesus did not redeem us on the installment plan. One payment, one time, for all sins of all people, no matter when they lived, past, present or future. As believers, we also know that all of our sins were laid upon Jesus, meaning that our past sins, our present sins, and our future sins were all covered by the blood of Jesus Christ.

By this will we have been sanctified through the offering of the body of Jesus Christ once for all.

Hebrews 10:10

Jesus died once for all so that we are sanctified through the offering of His body (Hebrews 10:10). 3In Hebrews 10:10,  we note first that we have been sanctified (“ἡγιασμένοι”). As believers, by the will of God (“ἐν ᾧ θελήματι”), we are and remain forever as the people who have been sanctified. The term sanctified means generally to be made holy, consecrated, and set apart for God’s own use. In this verse, the term means that we have been sanctified in the past, by completed action, with the result continuing into the present. God used a participle here to relate our sanctification to the main verb “we are” (“ἐσμὲν”). Therefore, in the past, we have been consecrated and made holy, set apart for God’s use, and now we live always as set apart for God’s use. In fact, Jesus has perfected for all time those who are sanctified (Hebrews 10:14). 4Jesus taught us in Hebrews 10:14, that by means of one (“μιᾷ” the first word in the Greek sentence) and only one offering He has perfected (“τετελείωκεν”) believers. Jesus again emphasized that one offering has perfected all believers, for all time, so that they are all the ones sanctified (“τοὺς ἁγιαζομένους”). With this participle, Jesus highlighted that we are, right now, the sanctified ones. We will never need another sacrifice for sins, even the sins we commit after our initial salvation. The single offering of Jesus Christ has made us perfect from the standpoint of payment for sin and perfection of believers. From these passages we can now see that all the condemnation we deserved for our sins was laid upon Jesus Christ, so that now the believer has no condemnation from God (Romans 8:1). Every believer has peace with God, having been justified by faith alone (Romans 5:1).  Jesus suffered the death penalty of sin for us, and also propitiated the anger of God, meaning that Jesus appeased the wrath of God directed at our sins. 5We can learn about the doctrine of propitiation in 1 John 2:1-2. The word propitiation (“ἱλασμός”) there means to take away anger, to appease wrath. Jesus died to be the propitiation not for the sins of believers only, but for the sins of the entire world. But that propitiation only becomes effective for me by faith alone. So, I may be very confident that the wrath of God that once weighed on me (John 3:36) has now been placed upon Jesus because I believe that He died for me, in my place, and He suffered the wrath of God directed toward my personal sins. Therefore, I will never face the wrath of God, because Jesus has appeased God’s righteous anger toward my sin. We can be very precise about propitiation. In Romans 3:25,  we learn that God publicly displayed Christ Jesus as a propitiation (“ἱλαστήριον”) in His blood through faith. Notice here that the blood of Jesus Christ was and remains essential in appeasing the wrath of God. Only the sinless, perfect blood of Jesus shed for us would satisfy the wrath of God. That blood only becomes effective for us by faith alone. We must believe to be saved. Therefore, my salvation rests totally upon my faith that Jesus died for all of my sins, and God has already forgiven me of all my sins. Every believer has eternal life as a free gift from Jesus Christ (Romans 6:23), and every sin past, present and future has already been forgiven and covered by the blood of Jesus Christ. 

and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.

Ephesians 4:24

Jesus commands every believer to stand before Him clothed with “the new self, which in the likeness of God has been created in righteousness and holiness of the truth” (Ephesians 4:24). In His eyes, every believer wears those clothes daily. He commands us to excel still more. In Christ, we have been sanctified once and for all, which means we have been made holy, called saints, and set apart for God’s own use (Hebrews 10:10). Therefore, we may happily conclude that every believer has been forgiven by God for all sins. From the standpoint of salvation, all of the believer’s sins remain forever under the atoning blood of Christ. 6As we saw in verses from Hebrews 10, all of our sin was laid upon Christ when He died. In fact, the entire sins of the entire world from creation forward were placed upon Jesus at the cross. He truly died for the sins of the entire world (1 John 2:1-2). Christ has forever taken away the anger of God over sins, by offering Himself as the propitiation for our sins. God has forgiven every sinner who turns to Jesus by faith alone, believing that Christ died for my sins, once and for all. Now let us consider a few verses that speak to the question of sinful behavior after salvation.

If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar and His word is not in us.

1 John 1:8-10

Every believer should recall that they sin. Indeed, sin may deceive believers: “If we say that we have no sin, we are deceiving ourselves and the truth is not in us” (1 John 1:8). 7Compare 1 John 1:10, that shows we have sinned in the past also. This verse emphasizes that sin exists in the life of every believer, even those who walk in the light mentioned in 1 John 1:5-7. When we sin as believers, we must confess our sins: “If we confess our sins, God is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). 8In 1 John 1:9, the Holy Spirit used the term “confess” (“ὁμολογῶμεν”). This single word contains two important points: (1) the same and (2) speak. The Holy Spirit means that we must say the same words that God speaks about our actions, thoughts, and desires. When we speak the same words that God speaks about our behavior, we confess our sins. We know that God knows everything we have thought and done before we speak, but we join God in His attitude toward our sin. We no longer ignore it or hide it, but seek God to forgive it and cleanse us from sin. Please recall that all our sins were laid upon Jesus at the cross, and salvation does not rest upon our continuous confession of sin. Instead, we must remember that as we walk in the light, we have fellowship with one another, and the blood of Jesus cleanses us from all sin (1 John 1:7). Walking in the light of Jesus does not mean we have no sin, but rather that the blood of Jesus cleanses us from all sin, so that we may have fellowship with other believers and have a close walk with God in the light. Our confession of sin does not bring us back to salvation, because we do not lose eternal life by sinning. We lose our sense of walking in the light and our sin interferes with our fellowship with other believers. I often illustrate this principle with a pair of dirty hands. When I work on my car, I often cover my hands in very black grease from the car. Of course, I am always the child of my earthly father, no matter how black my hands get. The dirt on my hands remains an entirely separate matter from my permanent relationship to my father. Likewise, I will always be the spiritual child of my heavenly Father, because Jesus died for my sins, and I have been adopted into the family of Jesus Christ (1 John 3:1; Galatians 4:6). My hands may get dirty with sin, but God will always be my heavenly Father. With all these concepts in mind, now let us turn to the sins of others around us.

He said to His disciples, “It is inevitable that stumbling blocks come, but woe to him through whom they come! It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble. Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.”

Luke 17:1-4

In Luke 17:1-4, Jesus taught His disciples about repentance and forgiveness. He described the enormous evil of causing little ones to stumble (Luke 17:1-2). In this context, Jesus indicated that even a person making little ones stumble must be rebuked, and upon repentance, forgiven. 9In Luke 17:1-2, Jesus began by saying it was inevitable that stumbling blocks would come, but woe to him through whom they come. Jesus meant that causing one of these little ones to stumble would bring woe upon the sinner. In fact, Jesus described the woe as more severe than having a millstone hung around your neck and you being cast into the sea. Jesus meant that while stumbling blocks are a fact of life, Jesus does not tolerate them. As we will see, Jesus calls upon the brother to forgive the one who causes stumbling blocks to little ones when they repent, even if they repent seven times a day for sin so profound it brings the woe of God upon them. Jesus then turned to the problem of brothers sinning against brothers. When a brother sins against me, I must rebuke 10In Luke 17:3, Jesus commanded us to rebuke our brother who sins. The word for “rebuke” (“ἐπιτίμησον”) means to confront sharply and to admonish. Notice the command. Jesus commanded us to rebuke the sinful. Jesus described the sin as “ἁμάρτῃ” which means to miss the mark, or wander from the path or law of righteousness. In contrast, the word “trespass” (“παραπτώματι”) means a false step, resulting in unsure footing and describes general sin, a violation of a moral standard, or an offense against God; see Galatians 6:1ff., below. my brother. Jesus does not allow me to ignore the sinful behavior of my brother, and if he repents, 11The word “repents” (“μετανοήσῃ”) means literally to move to a different mind. It carries the idea of leaving the old, sinful mind behind and changing to a new mind. In this verse, Jesus posed a conditional sentence (third class), linking the concepts of rebuke, repent, and forgive. Jesus described a hypothetical situation to remind every believer to rebuke the sinful, look for repentance, and forgive the repentant sinner every time the sinner seeks forgiveness. This hypothetical should remind us that Jesus Himself forgives us more than seventy times seven. forgive him (Luke 17:3). Jesus commanded me to forgive my brother when he seeks repentance as a result of the rebuke I delivered to him. Please keep two things in mind here. First, as we have seen above, my brother who sins will always go to heaven, because God has already forgiven a believer for all sins–even if they do not listen to my rebuke and repent. Salvation never rests upon daily repentance. Salvation rests upon saving repentance producing saving faith in the work of Jesus Christ on the cross and His resurrection from the dead, all according to the Scriptures (1 Corinthians 15:1-4). Once saved, always saved. Second, in Luke 17:1-4, repentance by my brother has nothing to do with salvation, but everything to do with my forgiveness directed to my brother. It also has to do with my interest in helping my brother escape from persistent sin by rebuking him repeatedly for sin. Each time he sins before me, I have a duty to rebuke him, even if he says “I repent” seven times in a day (Luke 17:4). Jesus teaches us that each of us has a duty to help our brothers to seek repentance resulting from brotherly rebukes. We should not lose patience with our brothers. We must always be ready to forgive them each time they repent and seek to restore the relationship with us. Let me mention two other matters here. Jesus tells the disciples that they must have faith to implement this complete forgiveness (Luke 17:5-6). 12In Luke 17:5, the apostles pose a very pertinent request to the Lord: “Increase our faith.” Implicitly, the apostles recognized that faith alone in forgiveness for sins would allow them to walk by faith when it comes to forgiving the brother who seeks forgiveness after being rebuked. Every part of the process of rebuke, repent, and forgive requires faith in the person and work of Jesus Christ. Furthermore, the disciples should not expect a special reward for forgiving people who repent, because they are only performing the commandments of God to forgive just as God has forgiven them (Luke 17:7-10). 13In Luke 17:7-10, Jesus explained that servants should not expect thanks for doing the things commanded by their master. Instead, they should say: “We are unworthy slaves; we have done only that which we ought to have done.” In this context, we learn that Jesus commands us to rebuke and forgive according to His command, and we should not expect some special thanks for doing basic Christianity.  Well, what about the sinful brother who refuses to repent after being rebuked?

For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.

Matthew 6:14-15

Jesus taught that we must all forgive others for their transgressions (Matthew 6:14, page 1509).  If we fail to forgive others, then our heavenly Father will not forgive us. 14In Matthew 6:15, Jesus issued a sweeping statement about forgiveness. Some believers read that statement and conclude they must not be saved if they have not forgiven everyone. Before leaping to that conclusion, consider James teaching us about works and faith. In James 2:14-17, the Holy Spirit informs us that faith without works is dead. Notice, however, the precise language in James 2:17:  “Even so faith, if it has no works, is dead, being by itself.” A complete absence of works shows no faith. In the same sense, a complete absence of forgiveness towards others indicates that you have not been forgiven by your heavenly Father, because you are not truly saved. But, if your life as a believer generally testifies to your forgiveness of others, even if you have notable exceptions of no forgiveness (like the prophet Jonah failed to forgive the people of Nineveh, even when God forgave them because of the preaching of Jonah), then you are disobedient, but saved because you have shown a predominant pattern of forgiveness. These blunt words remind us that we must forgive everyone who transgresses against us, even if they do not repent and seek forgiveness from us.  As believers, we have been forgiven by God. If we do not extend that same kind of forgiveness to other people, then we sin against God, and our salvation is not real.  Without forgiveness flowing out of our hearts, we must realize that God has not forgiven us (Matthew 6:15).  The true believer knows that God’s forgiveness lives within the believer, and flows out to everyone, whether or not they ask for our forgiveness.  Please recall the words of Jesus upon the cross: “Father, forgive them; for they do not know what they are doing.” (Luke 23:34). Jesus perfectly modeled this forgiveness that God demands in us. 

       If we must forgive everyone, then why did Jesus talk about forgiving seven times a day, and then only after they repent and seek forgiveness (Luke 17:1-4)?  Please recall that Jesus commanded us to forgive under all circumstances, even if the repentance does not seem real because they sin all day long and apparently repeat the sin.  Jesus never said in that passage that we do not forgive if they do not repent. We know from Matthew 6:14-15 that we have no option but to forgive everyone whether they repent or not.

        So, if I must forgive with or without their repentance, then why do I rebuke them at all? Here we move on to a very important issue.  We rebuke brothers so that they may repent and turn away from sin.  We do not condition our forgiveness upon their repentance.  We are going to forgive them under all circumstances, because we know that God has already forgiven them of all their sins.  The point here centers upon repentance that restores our fellowship with them. We do not ignore their sin, and just forgive them without a word. Let us consider a passage about how we restore a sinner.

Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear one another’s burdens, and thereby fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself. But each one must examine his own work, and then he will have reason for boasting in regard to himself alone, and not in regard to another. For each one will bear his own load.

Galatians 6:1-5

In Galatians 6:1-5, Jesus talks with us about restoring 15The Holy Spirit used the word “restore” (“καταρτίζετε”), a command directed to people. The term “restore” means to make whole, repair, set right. The spiritual people restore the person “caught” (“προλημφθῇ”) in any trespass (“παραπτώματι”). Notice that Jesus commanded the spiritual people to restore the brother caught in trespass, using a similar command for a brother to rebuke the brother in Luke 17:1-4 people caught in a trespass.  This passage requires that you first master walking in the Holy Spirit and bearing the fruit of the Holy Spirit in your life (Galatians 5:16-24). 16In Galatians 5:16, Jesus commanded believers to walk in the Holy Spirit. This term “walk” (“περιπατεῖτε”) means to carry out all of life’s activities in the power of the Holy Spirit. Notice it is a command. Furthermore, you must also walk 17In Galatians 5:25, the Holy Spirit used a different word for “walk” (“στοιχῶμεν”) which refers to marching in rank or order, as part of a unified group. Think marching with the band and making every turn correctly, keeping in step with the other band members. As you can see in Galatians 5:26, walking in rank keeps us from boasting, challenging one another, and envying one another. These sins relate to others, and occur when we do not walk in order with them, by the power of the Holy Spirit controlling our lives. in the Spirit to avoid being boastful, challenging one another, and envying one another (Galatians 5:26). Only the spiritual believers, walking in the Holy Spirit, will be in a position to restore another believer caught in any trespass (Galatians 6:1).  This restoration must be done in gentleness, with the spiritual believer looking to himself so that he will not be tempted. Well, how do we do this restoration?

        First, the spiritual man will start by bearing the burden 18In Galatians 6:2, the Holy Spirit used the term “bear” (“βαστάζετε”) as a command for all spiritual people. As we have seen, Jesus commanded believers to rebuke and forgive, and also to confront. of the other believer (Galatians 6:2). If you thought you would administer a quick rebuke and then exit, think again. Jesus demands that we bear the burden weighing down the transgressor. People often sin because the burdens weigh them down. They do not find rest in Jesus (Matthew 11:28-30). You must make a sincere effort to help the sinful brother bear the burden and strain. Notice the verse does not specify what you must do to bear the burden, because it will vary by the burden and the person.  We do know that Jesus will provide rest, and His burden is light.

      Second, we must not think we are something for helping the transgressor, and so deceive ourselves when we are actually nothing (Galatians 6:3).  If we puff up with pride and arrogance, we will be of no value in restoring the transgressor.  Puffed up remarks include words like: “I am the spiritual man here to relieve your transgressions.” Instead, we come along side the transgressor and seek to bear the burden with them, and never draw glory to ourselves. 

      Third, we must each examine 19In Galatians 6:4, the Holy Spirit chose the word “examine” (“δοκιμαζέτω”) in reference to our own work. This term for “examine” means that we examine our works for purity, as in metals; it can also mean that we scrutinize our works to determine the true character and motivations underlying our works. our own work (Galatians 6:4). I help to restore the transgressor by encouraging him to examine his own work. As believers, we will always find something that God has done in our lives that we should boast about. This self examination also requires us to focus upon the positive and wonderful works that God has done in the transgressor’s life. I will not examine his work, but my own. I will not live in boasting about how great I am. That will achieve nothing when it comes to restoring my brother caught in transgression. It will only make it worse. Examination of our works leads to restoration and repentance, and also praise and worship to God for His work in all our lives, even if we transgress. During this process of restoration, we should never compare ourselves as spiritual to the transgressor who is sinful. Keep in mind the temptation that caused my brother to sin may also cause me to transgress.  A focus upon my own works (not emotions) will promote restoration. Let me highlight here a common problem. If you become consumed with wringing repentance from your sinful brother, then you have violated this “examine your own works” principle. When we become obsessed with our sinful brother’s transgression, we violate this command to look first and foremost to our own examination of our own works. Rebukes come only from the Word of God, and never from our own personal opinions. We promote proper application of the Word of God by examining our works in light of the Word of God (Psalm 119:11). God performs the rebuke of the arrogant and cursed (Psalm 119:21). He uses believers to encourage, confront and rebuke other believers, with a view toward winning the brother (Matthew 18:15).

       Fourth, each one of us will bear his own load (Galatians 6:5).  While the spiritual brother helps bear the burden, we must each accept full spiritual responsibility for bearing our load before God. Ultimately, we stand before God, and we must learn to bear the load He places upon us. This sense of personal responsibility ultimately leads us to the proper understanding and action of what it means to carry our own load. No one else can do that for us.

Above all, keep fervent in your love for another, because love covers a multitude of sins.

1 Peter 4:8

So, in summary, spiritual brothers restore transgressors in gentleness, bearing the load, with a humble attitude, encouraging examination of our own works, and accepting personal spiritual responsibility for our own works. We cannot ignore our duty to be spiritual and restore our sinful brothers. Yet, even if our sinful brother spurns our rebukes and the restoration by spiritual men, our brother will always be our brother, and God commands us to forgive him. Because the end is near, we must keep fervent in prayer.  As we pray, love covers a multitude of sins (1 Peter 4:8), and love prompts us to act always according the will of God, for no one can love except those who have been born of God and know God, for God is love (1 John 4:7-8).

   

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