Paul’s Grace Message

 J. F. Strombeck

(1881-1959)

John Frederick Strombeck (1881-1959) was born in Moline, Illinois, of a pioneer Swedish family. Coming to the Lord early, he always sought God’s leading in his personal and business decisions. After graduating from Northwestern University in 1911, he founded the Strombeck-Becker Manufacturing Company specializing in wood products. Though a. successful entrepreneur, Strombeck spent much of his life in speaking and teaching at various conferences nationwide and in publishing. As well, he gave generously to various Christian organizations such as Dallas Theological Seminary and Moody Bible Institute. Though not formally trained, Strombeck was a self-taught Bible scholar who could make deep truths plain and down to earth for the laity. Many beginning their Christian walk in the 1950s and before were greatly influenced by his books Disciplined by Grace, So Great Salvation, and Shall Never Perish.
But it was Strombeck’s book First the Rapture that helped thousands of new Christians truly comprehend all the issues of Christ’s return. Answering posttribulational views with biblical insight and simplicity, he helped many understand the difference between the body of Christ and the Jewish nation. He wrote, “It is of the greatest importance to recognize the difference between the church and Israel. Both worship the One and only true and living God, but the church has a heavenly, while Israel has an earthly, calling. The two must not be confused. Christianity, the church, does not come out of Judaism. . . Christianity is a new thing, entirely distinct from Judaism. The church is a new creation in Christ (2 Cor.5: 17).” Strombeck lamented the poor quality of Bible teaching in this century. “What do the Scriptures say?” was his guiding rule of thumb whether teaching Bible prophecy or any other truth from the Word of God.

 

Read his book “Shall Never Perish:

Click here -  Shall Never Perish by J. F. Strombeck

 

Paul’s Grace Message

http://www.paulsgracemessage.org/

 

 Posted By  Cecil & Connie Spivey

  cspivey1953@gmail.com

 

E-mail this Bible Study to all your friends.

 OTHER FINE BOOKLETS IN THIS HELPFUL SERIES!

CHECK ON THE ONE YOU WANT TO READ.

 

THE CHURCH - HOW TO JOIN IT- Paul Hume

 

THE CHURCH - WHAT IS IT? Timothy Conklin

 

THE CHURCH - ITS CREATION - Vernon A. Schutz

 

THE CHURCH - ITS COMMISSION - James Boeck

 

A DATE WITH DESTINY! Roger G. Anderson

 

THE CHURCH-HOW IS IT DIFFERENT? Kenneth Parker

 

THE CHURCH-WHAT DIFFERENCE DOES IT MAKE? R. B. Shiflet

 

 

Paul’s Grace Message

http://www.paulsgracemessage.org/

 

 Posted By  Cecil & Connie Spivey

  cspivey1953@gmail.com

 

E-mail this Bible Study to all your friends.

 

 

 

The account of the heroic lives of these companions of Paul, all of whom were dedicated servants of Christ, ought truly to inspire us. Like the prophets of old it may be said of them, “Now all these things happened unto them for ensamples; and they are written for our admonition.” Among the many to be admired, there is none more deserving than Dr. Luke. He was a friend indeed, true to the very end.

The background of Luke is rather obscure. Some think he was a Philippian and others that he was from Antioch in Syria. Whether he was a Jew or Gentile is also a matter of debate. Those thinking he was a Gentile refer to Colossians 4:10-11. Here Paul mentions some “who are of the circumcision” and then a few verses later refers to Luke, and because Luke seems to be distinguished from the others they assume he must be a Gentile. This is rather thin evidence on which to base such a conclusion. It would seem strange that, all the other writers of the Holy Scriptures being Jews, God would make this one exception and use a Gentile. When Paul was at Jerusalem the Jews charged him with bringing a Gentile into the temple and polluting the holy place.

They had seen Trophimus with him and supposed he had brought him into the temple. Now we know Luke was with Paul in Jerusalem at that time and in his company more than any others, yet the Jews did not get upset about Luke, evidently knowing or believing that he was a Jew. It is true that the gospel which bears his name, as well as the book of Acts, were both addressed to Theophilus, a Roman official. But because of his profession as an educated medical man he could very well have been acquainted with many Gentiles in high position. There could have been no one better suited to accompany and serve the apostle to the Gentiles. The following is written by Scofield in his forward to Luke’s gospel and we are inclined to agree with him:

“The writer of the third gospel is called by Paul `the beloved physician’ (Col. 4:14) and, as we learn from the Acts, was Paul’s frequent companion. He was of Jewish ancestry, but his correct Greek marks him as a Jew of the dispersion. Tradition says that he was a Jew of Antioch, as Paul was of Tarsus.

There is a tradition also that Luke was not only a physician, but also a painter. This may be nothing more than tradition yet he did indeed paint some beautiful word pictures. In his gospel he portrays the miraculous birth and matchless life of the Man among men, the Man Christ Jesus, while in the Acts he gives us a splendid portrait of Christ’s ambassador bearing Christ’s message to all the world. We would know very little about the apostle if it were not for Luke. He accompanied the apostle much of the time but about the only way we sense his presence is by his use of the pronouns “we” and “us.” Also in what he says of Paul and abstains from saying about himself, we see not only his ardent friendship but also his modesty and humility.

Luke joined the other three, Paul and Silas and Timothy, at Troas and is mentioned for the first time in Acts 16:10. This meeting was not happenstance, but most surely providential. In spite of Paul’s untiring zeal and arduous labors we are not to think of him as being strong and robust. It was far otherwise, for he was in bodily presence weak and often subject to the infirmities of the flesh. To read the account of his sufferings in II Corinthians 11:23-33 is to wonder how he survived at all. But his precious Lord, the One who can be touched with the feeling of our infirmities, gave him sufficient grace for his need and then in love provided him with a personal physician. That was dear Dr. Luke, a companion whose friendship gave Paul inner strength and whose medical skill contributed to his well-being.

At Troas Paul had the night vision of the man of Macedonia calling for help. We read: “And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us to preach the gospel unto them” (Acts 16:10). Notice the word “immediately.” Paul was a man of action. When doors were opened and he discerned the Lord’s leading he wasted no time. It was forward march. Oh that we might be as prompt. We dream of doing something tomorrow or in the future and pass up the doors of opportunity open to us now. It is good to read about our commission in the fifth chapter of Second Corinthians but we shouldn’t stop there. The inspired writer goes right on to the opening verses of Chapter six and says (and we paraphrase): “Now then we are ambassadors for Christ and to us has been given the ministry of reconciliation; so then, as workers together let us not receive the grace of God in vain but let us get busy and what we are going to do let’s do it now, for now is the accepted time, behold, now is the day of salvation.” The Lord said to his disciples, “Say not ye, There are yet four months, and then cometh harvest, behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest” (John 4:35).

The little intrepid band of four did not linger. They got busy immediately and we see them going along the waterfront seeking a vessel bound for Macedonia. Finding such a vessel we watch as with little or no luggage they board the ship. The sails are hoisted and the vessel sails out of the harbor and onto the Aegean Sea on this momentous and historic voyage. What a thrill to be sailing with Paul. This can be the lot of everyone. Dr. Ironside has written: “What is it to sail with Paul? It is to know Paul’s Saviour and to share Paul’s blessings.” All who trust in the Lord Jesus Christ as their all sufficient Saviour are then, as sinners saved by God’s grace, sailing with Paul over life’s sea.

We have already taken note of the events connected with their arrival at Philippi. The work there began with a few women meeting for prayer at the river side. These were the first European converts, and this became the church that was so dear to the heart of Paul and which was of tremendous help to him over the years. He wrote of them, “Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving but ye only, for even in Thessalonica ye sent once and again unto my necessity” (Philippians 4:15-16). Paul’s stay at Philippi was comparatively brief, and though accompanied with blessing it was also associated with strife. It was here that Paul and Silas were beaten and jailed and Paul later referred to this as shameful treatment (I Thessalonians 2:2). Luke stayed behind when Paul and the others left and it was about five years later, here at Philippi, that he rejoined Paul and became his constant companion.

In the interim, while Luke was not with him, Paul had visited several places, spending a year and a half at Corinth and three years at Ephesus. His ministry at Ephesus was signally blessed of the Lord. Many miracles were wrought through Paul and we read: “So mightily grew the word of God and prevailed” (Acts 19:20). There was such a work of God that the business of the silversmiths suffered as people ceased buying their idolatrous wares. Among the items they made and sold were silver models of the temple of Diana. Seeing their income being jeopardized they organized a march and caused a great uproar. If they could have found Paul he would have suffered, but his friends had taken him into protective custody. The riot was finally quelled with no great damage being done.

After the uproar at Ephesus Paul again crossed the Aegean and visited the churches in Macedonia, exhorting and encouraging the saints. From there he went south to Corinth for a promised visit, staying with the Corinthian saints for three months. His plan was then to sail from Corinth to Syria on his way to Jerusalem to observe the Passover, but just before sailing it was discovered the Jews had a plan to kill him. Some of them would have been on the same vessel going up to the feast and perhaps they planned to throw Paul overboard when they were at sea. This caused a change in plans and it was decided to go back to Macedonia and Philippi. This time he had plenty of company for there were seven who went with him (Acts 20:4). Arriving at Philippi he was reunited with Luke and they were inseparable during the remainder of the apostle’s life.

The seven took ship from Philippi and went on before to Troas and a bit later Paul and Luke followed them. Let us take a minute and look in on one of the services at Troas as described in Acts 20:6-11. This service is being held in a room on the third floor of a building and the room is quite hot from the many lights being used. The room is filled to capacity. We see Paul standing in a central place. Near him is Doctor Luke. On one side of the room we see Gaius, who had been treated roughly during the riot at Ephesus. In Romans 16:23 Paul refers to Gaius as his host and indicated Gaius had oft entertained him and other Christians in his home at Corinth. Over yonder in the room is Tychicus, whom Paul spoke of as “a beloved brother and faithful minister in the Lord” (Ephesians 6:21). And there, with eyes fixed on the speaker, sits Timothy, Paul’s own dear son in the faith. Blessed companions all. The room is crowded with the saints of Troas. Paul has much to tell them and will be preaching practically all night, but they sit expectantly, drinking in the Word, for they are not bothered with the ear trouble that afflicts many in the present day. What a delightful spectacle is this, precious in the sight of the Lord, and a far cry from the gatherings that dominate the scene today with all the religious trappings and sensuous programs that people need to satisfy the flesh. How few are content with Paul’s gospel, the rich Word of truth.

We cannot leave this scene at Troas without noting an unusual happening during the service. A young man, Eutychus, was sitting by a window and about the midnight hour went to sleep and fell from the third loft to the ground below. He was taken up for dead but Paul went down and he was restored and they all returned to the upper chamber and resumed their meeting. Now it is unlikely this narrative would be included in Scripture if it was without spiritual significance. What may be learned from it? First of all, we learn that Paul has been preaching long. For almost two thousand years Paul has been preaching. The Lord has been speaking to the world, not through Moses or Peter or any other, but He has been speaking through Paul. Secondly we learn that the church fell asleep under Paul’s preaching and had a great fall.

The third story from which Eutychus fell reminds us of the third heaven into which Paul was caught up. With the call of Abraham God revealed his purpose having to do with Israel and the earth. When that nation was set aside God was through, for a season, with both Israel and the earth. Then it was through Paul that God revealed his purpose to bring on the scene a called-out company of believers, sinners saved by His grace constituting the Church, the Body of Christ, and this Church would be heavenly in character and have no connection with the earth. This Church is seen as seated in the heavenly places (Gr. epouranious, super-heavenlies) and blessed there with all spiritual blessings. The apostolic age had scarcely ended when the Church went to sleep, insensitive to Paul’s preaching concerning the true character of the Church. The result was a great fall and the Church became just an earthly organization, with an earthly outlook, earthly aims, and even exercising earthly power.

Our friend Eutychus was restored to life by Paul and brought back up to the third story. Thank God, like Eutychus there has been some restoration for the Church. After the long night of the dark ages Luther and the other reformers used Paul’s preaching and justification by faith alone to arouse the Church from its long sleep. Later, men like Darby used Paul’s preaching to awaken Christians to the truth of the One Body of Christ and the Blessed Hope of the Church. But much work remains in getting Christians off the ground and up again to the third story, the heavenlies. How few professing Christians know anything about their heavenly position and heavenly possessions in Christ. How few walk as citizens of heaven, confessing they are only strangers and pilgrims on earth. Read carefully the following, written over a century and a half ago by the beloved C. H. Mackintosh:

“It is of the utmost importance that the Christian reader should understand the doctrine of the Church’s heavenly character….To be soundly instructed in the heavenly origin, heavenly position, and heavenly destiny of the Church, is the most effectual safeguard against worldliness in the Christian’s present path, and also against false teaching in reference to his future hopes. Every system of doctrine or discipline which would connect the Church with the world, either in her present condition or her future prospects, must be wrong, and must exert an unhallowed influence. The church is not of the world. Her life, her position her hopes, are all heavenly in the very highest sense of the word….The doctrine of the Church’s heavenly character was developed in all its power and beauty by the Holy Ghost in the apostle Paul….We must never forget that every tendency of the human mind not only falls short of but stands actually opposed to all this divine truth about the Church. The heart naturally clings to earth, and the thought of an earthly corporation is attractive to it. Hence we may expect that the truth of the Church’s heavenly character will only be appreciated and carried out by a very small and feeble minority.”

After seven days our party of travelers left Troas. The rest of the party went by ship down along the coast, while Paul had decided to go by foot and meet them at Assos, about twenty miles south. It had taken Paul and Luke five days by vessel to cross from Philippi to Troas because of contrary winds and a rough sea, so perhaps Paul had enough sailing for the moment. More likely he just felt the need be alone, and as he walked he was probably thinking of his planned trip to Jerusalem and of the trouble he might encounter there. And as he walked he had a most blessed time talking to the best companion of all.

At Assos, Paul joined the others on the ship. This was probably a mercantile ship that stopped at the various ports along the coast to deliver or pick up cargo. They sailed right by Ephesus, as Paul did not want to be delayed as he desired to reach Jerusalem in time for the day of Pentecost. He did, though, send word for the leading brethren of the Ephesian church to meet him at Miletus, about thirty-six miles to the south. They had such a meeting somewhere along the sea shore, and Paul exhorted and bade a fond farewell to these church elders. Paul had labored in their midst for three years and he reminded them of the untiring effort put forth on their behalf, and how he kept back nothing that was profitable to them and had declared unto them the whole counsel of God. We could look with much profit at this touching farewell message to these men, but such is not the purpose of this account. It would be pleasing to God if every one of His servants would so labor that when leaving a particular field they could repeat these words of the apostle. One verse in this message stands out and this is a verse we often quote. Paul had been warned of the bonds and afflictions that awaited him if he continued to press on. He replied, “But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God” (Acts 20:24).

In spite of the pleading of his friends and even though he himself knew of the danger, he would not turn back. Just as our blessed Lord “stedfastly set his face to go to Jerusalem” (Luke 9:51) so did His faithful follower. He was “ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus” (Acts 21:13).

There was another who did not shrink from danger and that was loyal companion Luke. He went with Paul and faced the howling, blood-thirsty mob at Jerusalem. He stayed with Paul during the two years at Caesarea and while there wrote his gospel. He was a fellow traveler on the long and trying voyage to Rome, suffering shipwreck enroute. From the prison in Rome Paul could write that “Luke, the beloved physician” was with him (Colossians 4:14). In the letter to Philemon, which accompanied the Colossian epistle, Paul referred to him as “Luke, my fellow-labourer” (Philemon 24). Luke was not only a medical man and inspired writer but a preacher as well, standing with Paul and the others and boldly proclaiming the Word of truth.
In the last letter that came from the pen of the aged apostle, his second letter to Timothy, he writes that all in Asia had turned away from him (1:15). He also tells us that at his first trial before the emperor no man stood with him, that all forsook him (4:16). He states that Demas, once a close co-worker, had forsaken him (4:10). How alone he must have felt. But there was one standing by him and he could say, “Luke is with me” (4:11). The following is from the writings of Kenneth Wuest:

“How beautiful it is to see that the beloved physician should feel that his place was beside Paul when the end was approaching. How true to his medical instinct this was; not to depreciate the grace of God moving him in his heart to the same action. What a trophy of God’s grace Luke is. Here is a Greek doctor of medicine, leaving his medical practice to be the personal physician of an itinerant preacher, to share his hardship and privations, his dangers, and toil. The great success of the apostle whom he attended in a medical way is due in some measure, to the physician’s watchful care over his patient….Luke knew all the marks of the Lord Jesus on the body of the apostle, the scars left after the assaults on his person. He had bathed and tended these wounds. Now his patient, grown old before his time, was suffering the discomforts of a Roman cell. He had to be guarded against disease. `Only Luke is with me.’ What a comfort he was to Paul!”

Thank God for friends and companions like Luke, who can be depended upon to stand with you through hard times as well as good. Luke was such a friend. We like to think that loving, caring, faithful Luke was with the great apostle walking by his side to the place of execution, and perhaps caring for the body after Paul’s spirit had soared away to be with the One he loved above all others.

 

 

Paul’s Grace Message

http://www.paulsgracemessage.org/

 

 Posted By  Cecil & Connie Spivey

  cspivey1953@gmail.com

 

E-mail this Bible Study to all your friends.

 

Sermon Delivered November 15, 1959 By PASTOR CLARENCE E. KRAMER At Berean Church, Holland Michigan . . And over WJBL, 1260 K.C.

,

Whenever someone teaches a doctrine that Is contrary to popular opinion, most people automat­ically reject It without thinking It through. This Is especially true In the matter of water baptism. Chris­tendom has always practiced water baptism, though In many differing modes and for many different reasons. Some teach that water baptism actually contributes to one’s salvation while others teach that baptism Is •only- a witness of some Inward transformation. But though most baptizers differ among themselves as to the significance of the ceremony, yet they all band together to reject the sufficiency of the one divine baptism by which the Holy Spirit places the believing sinner Into Jesus Christ

A remark often heard Is: “How can you say that the whole Church has been wrong all these centuries and now only you have the truth about baptism.” Let us first remember that we do not know If all believers practiced water baptism even though the Church as a whole did; and don’t forget there is a difference between all believers, and the religious hi­erarchy of Christendom. But further, is It so strange that most have been misled regarding this truth? It will not be so strange to the one who knows the tragic history of Israel And Martin Luther must have been faced with the same problem when he, a mere monk, challenged the entire Church of Rome on the question of justification by faith. Truth has never been pop­ular, and spirituality Is not usually found with the majority. Rather than look around us to see what others believe, lest we be found different, we should stand for God’s truth In spite of Its unpopularity and the Church’s indifference to It.

 

Now, we believe that the one basis of fellowship among all believers Is the blood of Jesus Christ which saved us from our sins. Our relationship with the blessed Son of God is what relates us to each other. I love every Christian not because they all agree with me doctrlnally but because they all love my Lord, and we are brethren in Him. Water baptism should never be made a basis of Christian fellowship, unless, of course, water baptism makes us children of God, which no true evangelical, Bible believing Christian teaches or believes.

 

As for me, I cannot practise water baptism because:

 

1 WATER BAPTISM IS AN OLD TESTAMENT ORDINANCE (Heb. 9:10).

In Heb. 9:10 we read, regarding Israel’s worship under the law:

 

“Which stood only in meats and drinks, and diver* wash­ings, and carnal ordinances, imposed on them until the time of reformation.”

 

The Greek Word for “washings” In this verse Is baptismois or baptisms. This Incldently shows that water baptism In the Bible Is a ceremonial purification and not a symbol of death and burial. There were no Immersions under the old covenant or law. John the Baptist’s disciples had a dispute with the Jews m John 3:5 about purifying, not burying.

 

This first covenant (now the old covenant) “had also ordinances of divine service and a worldly sanetuary” (Heb. 9:1). The religious worship of Israel under the law consisted In “meats and drinks and divers baptisms.” So water baptism was a part of the law worship and not a “New Testament” ordinance as so many try to make it. One need only read Exodus and Leviticus to find there the numerous ablutions and purification ceremonies. In Leviticus alone there are some 20 references to washings or baptisms. The lavcr, an important piece in the Tabernacle furniture, was used to wash or baptize the hands and feet of the officiating priest.

 

Then we read, in Heb. 9:10, that the various regulations of the law, including baptisms, were “car­nal ordinances’¹ (the “and” after “washings” is not in the original). Water baptism as a ceremonial cleans­ing was a physical ceremony, a shadow of good things to come (Heb. 10:1) which never could “make him that did the service perfect, as pertaining to the con­science” (Heb. 9:9). It would be interesting to con­trast this passage with I Peter 3:21 where the baptism which “doth also now save us” is a baptism that does meet the demand of “a good conscience toward God,” something which a water ceremony could never do. This baptism is the antitype of Noah’s baptism and must surely refer to the death baptism of the Lord Jesus Christ who experienced God’s wrath for us on Calvary. We are safe from God’s wrath being in Christ the same way that Noah was safe from God’s wrath while in the ark.

 

We also read in Heb. 9:10 that water baptism was “imposed on them until . . . .”Here was law. It was not left up to the believer’s conscience; nothing was ever said about it not being absolutely necessary. It was “imposed,” but only temporarily. Like the law covenant Itself which was “added because of transgresslon, (iH the seed should come” (Gal. 3:19) water bap-flam was a temporary institution.

 

Many fine Bible believing Christiana who are sure that believers today are not under the law, itill Insist that believers ought to be under the water. But the water Is part of the law. Whatever we do with the law we must do with the water, and since the believer is not undethe law he should not be under the water!

Further, I cannot practise water baptism because:

 

1.       WATER BAPTISM IS NOT A PART OF THE PAULINE REVELATION (I Cor. 1:14.17)

The Important question regarding water baptism Is not whether or not It Is taught In Scripture. It very plainly Is, and for that reason I believe In water bap­tism. But Is water baptism to be practised today? This Is the vital Issue. Though God’s Word does teach water baptism, It also teaches the need for blood sacri­fices, circumcision and speaking in tongues. I believe In these things too. But are they to be practised today?

 

How can we know what Is to be practised today and what Is not? By what principle of Bible study can we rule out some things that do not seem to fit, and hold on to others? The key to this Important problem is in the Word itself. God has dealt with men in various ways under differing programs. God is now dealing with men in grace, and this dispensa­tion of grace under which we live was first revealed to the Apostle Paul who made it known to us In his epistles (see Eph. 3:1-9; Col. 1:24-27; Rom. 16:25). This Is why we must be “Pauline.” Some things once commanded by God are now strictly forbidden (com­pare Gen. 17:9-14 and Gal. 5:2, 3). The Word of God which is specifically addressed to us today is that revelation committed by the glorified Lord to the Apostle Paul, the Apostle of the Gentiles (Rom. 11:13). Pauline truth Is our guide, and all truth must be taught In the light of this revelation.

 

Now, what does Paul command In regard to water baptism? Absolutely nothing! There Is not one com­mand In the Pauline epistles to the effect that members of the Body of Christ should practise water baptism. Paul himself says he was not sent to baptize (Read I Cor. 1:17 again). True, he did baptize some, as he also spoke In tongues, but water baptism was not a part of that particular revelation he received from the Lord for us. He was not sent to baptize and neither are we.

 

Now If Paul was working under the same com­mission as Peter (and the one most believers today are trying to obey) he could never have said: “Christ sent me not to baptize.” Peter was sent out under the com­mission of Matt. 28:19,20 and Mark 16:15-17. Under that commission, Peter and the circumcision apostles were told to baptize all nations and he that believed and was baptized would be saved. Furthermore, miraculous signs would follow those who believed. Read the commission In Matthew and Mark again and see all It commands. This “great” commission defi­nitely required water baptism.

 

But Paul was not sent to baptize and hence could not have been working under that commission. What was his commission? It was a new commission for the new dispensation of grace which he received from the Lord in glory (Gal. 1:11,12: Eph. 3:1-3). Water bap­tism Is not Included in this commission or in the program for this dispensation. (See 11 Cor. 5:18-20)

 

Finally, I cannot practise water baptism because:

    III.            THE “ONE BAPTISM” IS THE WORK OF THE HOLY SPIRIT THAT MAKES US ONE WITH THE LORD JESUS CHRIST. (Eph. 4;5; I Co12:13).

Paul does say a great deal about baptism but It Is not water baptism. In Eph. 4:5 he mentions as part of the unity of the Spirit the one baptism. The fol­lowing verses will show what this one baptism Is:

 

Rom. 6:3,4: “Know ye not, that so many of us as were BAPTIZED INTO JESUS CHRIST were BAPTIZED INTO HIS DEATH? Therefore we ire buried with Him by BAPTISM INTO DEATH; that like as Christ was raised up from the dead by the (lory of the Father, even so we also should walk In newness of life.”

 

I Cor. 12:13: “For by one Spirit are we all BAPTIZED INTO ONE BODY. whether we be Jews or Gentiles. …”

 

Gal. 3:27: “For as many of you as have been BAPTIZED INTO CHRIST have put on Christ.”

 

Col. 2:11,12: “In whom also ye are circumcised with the cir-cumciiion made without hands, in putting off the body of the sins of Ihe ftesh by the circumcision of Christ. BURIED WITH HIM IN BAPTISM, wherein also ye are risen with Him through the faith of the operation of Cod, Who hath raised Him from the dead.”

It Is quite obvious from a simple reading of these Important passages that the one baptism that Is com­mon to every believer, Irrespective of denomination, is the baptism into Christ and His Body. This baptism occurs the very moment one believes the gospel. If this baptism Is by water then water baptism saves, for It Is a baptism into Christ.

 

But it is only God who can save and only the Holy Spirit who can put anyone into Christ. In Rom. 6:3,4 we are told that those who have been baptized Into Christ (by the Holy Spirit) have been baptized into His death. It is In His death that we died to sin (verse 2). Since we died with Him we were also buried with Him by means of that baptism Into His death; burled, not In water but In His tomb. And when He arose we arose with Him to new life.

 

This is not symbolic language for water could never symbolize crucifixion, burial in a rock tomb or resurrection to new life. This is all a spiritual reality which we are to reckon true by faith. This baptism into Christ transforms the life and breaks the power of the sin nature. Could water ever do this? Only God can, and God did, by making us one with Christ through this divine baptism.

 

This divine baptism, then, presents a spiritual obligation. Because we have been baptized into Christ and thus have died to sin and are now alive unto God, we are commanded to “reckon” ourselves “to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom. 6:11). Our baptism into Christ is the only true basis for Christian living. We died to sin only in Him and are alive spiritually only in Him. Put water here and we miss the whole lesson God would teach us. Yea, we miss the power to live pleasing to Him!

 

 

Paul’s Grace Message

http://www.paulsgracemessage.org/

 

 Posted By  Cecil & Connie Spivey

  cspivey1953@gmail.com

 

E-mail this Bible Study to all your friends.

 

 

    “Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of Truth” (II Tim. 2:15).

In Eph. 2 the Apostle Paul sets forth the basic three-fold division in God’s dealings with mankind: Time Past (vs.11,12), But Now (v.l3), the Ages to Come (v.7). When the Bible is “laid out” according to this divinely inspired design we easily get an overview of not only what we are reading but when and to whom it was written. Thus the Word of God itself provides us with the key to its own proper understanding and right division:

Time Past: Eph. 2:11,12 sets forth the basic issue in Time Past as the division between the Circumcision and the Uncircumcision, be­tween the nation Israel and the Gentiles. When you find this issue governing the way God was working with men, you know you are in Time Past. This covers the “Old Testament” (see Gen. 17:9-14, Deut. 4:5-8, Num. 23:9) as well as Mat­thew thru John (see Rom. 15:8, Matt. 10:5,6; 15:24, John 4:22) and the early Acts period (see Luke 24:47, Acts 1:6,8; 2:14,22,36; 5:32; 11:19).

But Now: Eph. 2:13 indicates that in the But Now portion Gentiles are no longer “far off” but rather the “middle wall of partition” between Israel and the Gentiles has been eliminated and now “those who were far off are made nigh.” Romans thru Philemon provide the doctrine for the dispensation of grace (Rom. 11:13; 15:16; 16:25, I Cor. 14:37, Eph. 3:1-9).

The Ages to Come: God will bring His purposes to fruition and thus Eph 2:7 points to the Ages to Come. The books of Hebrews thru Reve­lation focus on this.

This chart has a foldout section to demon­strate the importance of the secret, hidden nature of the present dispensation of grace (Eph. 3:1-9). Fold the chart to hide the “mystery” section and you will see the perfect continuity of that “which God hath spoken by the mouth of all His holy prophets since theworld began “(Acts 3:21). Open the chart to reveal the mystery program and you will visualize how the prophetic program has been temporarily interrupted by “the revelation of the mystery, which was kept secret since the world began, But nowis made manifest”‘(Rom. 16:25,26). Click to OPEN. Rightly Dividing The Word  (Chart)

The present dispensation of grace is “the mystery” hid in God until first revealed to the Apostle Paul (Eph. 3:1-9, Col. 1:24-26, Rom. 16:25,26, I Tim. 2:4-7, Tit. 1:2,3, etc.). Thus in Paul’s writings alone we find the doctrine, posi­tion, walk and destiny of the body of Christ. Remember: While all Scripture is for-as, all Scrip­ture is not-written to or about us. This is the key to understanding the Bible.

 

 Posted By – Cecil & Connie Spivey

Cspivey1953@gmail.com

 

 

 

Paul’s Grace Message

http://www.paulsgracemessage.org/

 

 

E-mail this Bible study to all your friends and share the Gospel of Grace with them.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Click on the line below to open the blog:

http://cid-379610166ee073cc.spaces.live.com/blog/cns!379610166EE073CC!151.entry

Posted By - Cecil and Connie Spivey

cspivey1953@gmail.com

E-mail this Bible study to all your friends and share the Gospel of the Grace of God.

 

 Click on thr line to open the Blog”

http://biblestudiesbyjcohaiir.blogspot.com/

 

Posted By - Cecil and Connie Spivey

 E-mail this link to all your friends and share the Gospel of the Grace of God:

The Bible is the world’s most marvelous book,aU because it is God’s book. It is wonderful that God wrote a book, even more so that He has preserved it intact through history and has even provided for it to be translated into the languages of the nations. We have His Word, preserved for us and translated into our own language so that we can hold it in our hands, read it and see for ourselves just what God has said. This is all a marvelous blessing! But there is more.

It is important to recognize that God has also provided us with a divinely prescribed method for understanding it. “All scripture is given by inspiration of God, and is profitable, “II Tim. 3:16 declares. But if we are to gain the profit from God’s Word that He has placed there for us, we must approach it in His way. Thus n Tim. 2:15 instructs:

“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.”

Clearly our study of the Word is for the purpose of showing ourselves “approved unto God.” This is to be our one great goal, our objective: to have God’s approval, to be worfanen who have no need to be ashamed before Him. But bow is this objective to be reached? The answer is given with equal clarity: “Rightly dividing the Word of truth.” This is the key to having God’s approval on our service for Him-the key to understanding His Word.

“Rightly dividing the Word of truth” a a reference to the dispensational approach to studying the Bible1 and it is clear that this is the correct approach if we are to have God’s approval on our lives and ministries.

It is important to notice that Paul says, “rightly dividing the Word.” The clear implication is that there is a wrong way to divide it. Paul does not, as many seem to suppose, simply say we are to make divisions in God’s Word. No. We are to make right divisions-correct, proper distinctions. Great care is called for at this point for, remember, it is GWsWord we are handling. This is not the Word of a doctrinal statement, a church creed, or tradition of human viewpoint; this is the Word of Almighty God!
__________________________________________
1. Lit, “cutting straight” (Gk: on/wiomouma). Perhaps because of a failure to appreciate the dispensational nature of Scripture in general and the immediate context of 11 Tim. 2:15 in particular. many modem translators and commentators unfortunately have abandoned the Greek reading and have followed the Latin Vulgate which reads, “rightly handling.
_________________________________________

As we approach it, therefore, we want to approach it in God’s way, properly recognizing the distinctions He has made in it. Just how to do this-that is the important question!

Since it is Paul who instructs us to rightly divide the Word, it would seem safe to ask Paul just Acwthis should be done. So, instead of going to Darby, Scofield, Larkin, Hodges, Calvin, Strong or the like, let’s turn to Paul and see if he can help us understand just how God’s Word is to be “rightly divided.”

A THREE-FOLD DIVISION

God Himself never changes. In His person, essence and character He is the same yesterday, today and forever (Heb. 13:8). His dealings with man, however, have undergone various changes down through man’s history-changes made necessary by changes in man himself. Identifying these changes is a basic issue in studying the Bible dispensationally2 for a dispensation is a particular program that God administers (or dispenses) for man’s obedience.
In Ephesians 2 the Apostle Paul gives us a panoramic view of his understanding of the way God’s
____________________________________________________
2. It is readily apparent that God’s program for man has changed from time to time: Compare Ex. 31:15 with Col. 2:16; Lev. 11:7,8 with I Tim. 4:4; Matt. 5:19 with Rom. 6:14; Psa. 51:11 with Eph. 4:30; Gen. 17:11 with Gal. 6:15; etc. ___________________________________________________

dealings with mankind have been divided. He does this by making a clear, distinct and easily identifiable threefold division: TimePast(vs.ll,12),ButNow(v.l3), The Ages to Come (v. 7).

Time Past: During “Time Past” there was an unmistakable distinction made between the circumcision and the uncircumcision, between the nation Israel and the Gentiles:

“Wherefore remember, that YE BEING IN TIME PAST GENTILES IN THE FLESH, WHO ARE CALLED UNCIRCUMCISION BY THAT WHICH IS CALLED THE CIRCUMCISION IN THE FLESH MADE BY HANDS;
“THAT AT THAT TIME YE WERE WITHOUT CHRIST, BEING ALIENS FROM THE COMMONWEALTH OF ISRAEL, AND STRANGERS FROM THE COVENANTS OF PROMISE, HAVING NO HOPE, AND WITHOUT GOD IN THE WORLD” (vs. 11,12).

The terms circumcision and uncircumcision identifyabasic physical, racial and social distinction; one that was “in the flesh “and “made with hands.” It was, in fact, so real and intense that they were obviously “calling” each other names! But there was more:

In this “time past “status, the Gentiles were also spiritually alienated from God and thus said to be “without Christ.” This is said to be their condition because they were “aliens from the commonwealth of Israel and strangers from the covenants of promise.”

Thus the physical distinction only pointed to the more important spiritual alienation the Gentile masses occupied in Time Past.

The basic issue in Time Past is this division between the circumcision and the uncircumcision, between Israel and the Gentiles. When you find this issue governing the way God was working with men, you know immediately you are in Time Past.

But Now: Eph. 2:13 indicates that in the But Now period all this has changed. No longer are Gentiles considered “faroff”but rather this distinction has been eliminated and now “those who were far off are made nigh.”

“BUT NOW IN CHRIST JESUS YE WHO SOMETIMES WERE FAR OFF ARE MADE NIGH BY THE BLOOD OF CHRIST.
“FOR HE IS OUR PEACE, WHO HATH MADE BOTH ONE, AND HATH BROKEN DOWN THE MIDDLE WALL OF PARTITION BETWEEN US” (vs. 13,14).

So there is a Time Past, the basic characteristic of which is the separa tion between the circumcision and the uncircumcision, between the Jew and the Gentile. Then there is ButNowwhere they are dealt with on an equal basis and in the same manner. During But Now there has been a change in the way God deals with the nations, for “the middle wall of partition” has been “broken down.” There is one remaining section:

The Ages to Come: Much is to come in the future as God brings His purposes to fruition and hence the final division:

“That IN THE AGES TO COME HE MIGHT SHEW THE EXCEEDING RICHES OF HIS GRACE IN HIS KINDNESS TOWARD US THROUGH CHRIST JESUS” (v.7).

So we have Paul’s three-fold division: Time Past, But Now, and the Ages to Come. How can the Word of God be laid out according to this? Let’s see.

TIME PAST

Time Past is marked by the basic characteristic of the separation between circumcision and uncircumci-sion. We know where circumcision came from. It began with Abraham as a sign of the covenant God made with him and his seed after him.

In Genesis 17 the Lord confirmed His covenant with Abram, changed his name to Abraham and instituted the sign of the Abrahamic Covenant-circumcision:

“And God said unto Abraham, Thou shall keep my covenant therefore, thou, and thy seed after thee in their generations.

“This is my covenant, which ye shall keep, between me and you and thy seed after thee; EVERY MAN CHILD AMONG YOU SHALL BE CIRCUMCISED.

“And ye shall circumcise the flesh of your foreskin; and IT SHALL BE A TOKEN OF THE COVENANT BETWIXT ME AND YOU.

“And he that is eight days old shall be circumcised among you, every man child in your generations, he that is bom in the house, or bought with money of any stranger, which is not of thy seed.

“He that is born in thy house, and he that is bought with thy money, MUST NEEDS BE CIRCUMCISED: AND MY COVENANT SHALL BE IN YOUR FLESH FOR AN EVERLASTING COVENANT.

“AND THE UNCIRCUMCISED MAN CHILD WHOSE FLESH OF HIS FORESKIN IS NOT CIRCUMCISED, THAT SOUL SHALL BE CUT OFF FROM HIS PEOPLE; HE HATH BROKEN MY COVENANT” (Gen. 17:9-14).

Thus “circumcision in the flesh made by hands” was a sign of the special status given to the seed of Abraham by God. It was an outward sign of the spiritual privilege God had given to them and was a required mark of their identity and covenant privileges.

So the division between the circumcision and the uncircumcision began in the book of Genesis. It was there, with Abraham, that God began to erect “the middle wall of partition “between Jew and Gentile by giving to Abraham and his seed circumcision as “the sign of the covenant.” In Genesis 22:17,18 God states His purpose in that covenant-and in thus separating the nation Israel from all other nations of the earth:

“That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;

“And IN THY SEED SHALL ALL THE NATIONS OFTHE EARTH BE BLESSED; because thou has obeyed by voice.”

Numbers 23:9 declares concerning Israel’s special status:

“….LO, THE PEOPLE SHALL DWELL ALONE, AND SHALL NOT BE RECKONED AMONG THE NATIONS.”
God not only erected this “middle wall,” He also reinforced it by the giving of the law through Moses:

“Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it.

“Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.

“FOR WHAT NATION IS THERE SO GREAT,WHO HATH GOD SO NIGH UNTO THEM, as the Lord our God is in all things that we call upon him for?

“And WHAT NATION IS THERE SO GREAT, that hath statutes and judgments so righteous as all this law, which I set before you this day” (Deut. 4:5-8).

We see from this that what is generally refered to as the “Old Testament” is in fact part of Time Past. Butwhen does the change occur?when do we move into the But Now status? And what about the earthly ministry of the Lord Jesus Christ?

Paul sheds real light on this latter question when he writes:

“Now I say that JESUS CHRIST WAS A MINISTER OF THE CIRCUMCISION for the truth of God, to confirm the promises made unto the fathers” (Rom. 15:8).

Note well that the character of our Lord’s earthly ministry is definied as His being “a minister of the circumcision.” Thus we learn that the period covered by the books of Matthew, Mark, Luke and John is in fact part of Time Past. The distinction between the circumcision and the uncircumcision still formed the basis of God’s dealings with men at that time.

There is noway one can read the records of our Lord’s earthly ministry and fail to see this basic fact.

For example, in His first great commission to His Apostles, He declares:

“These twelve Jesus sent forth, and commanded them, saying, GO NOT INTO THE WAY OF THE GENTILES, AND INTO ANY CITY OF THE SAMARITANS ENTER YE NOT:

“BUT GO RATHER TO THE LOST SHEEP OF THE HOUSE OF ISRAEL” (Matt. 10:5,6).

Later when they besought Him to work a miracle for a Gentile woman, He pointedly told them:
“…IAMNOTSENTBUTUNTOTHELOSTSHEEP OF THE HOUSE OF ISRAEL” (Matt. 15:24).

Further, John 4:22 records His words to the woman at the well in Samaria:

“Ye worship ye know not what: we know what we worship: FOR SALVATION IS OF THE JEWS.”

Too often such passages are simply ignored-no doubt because they are not properly understood. Such plain words, however, cannot be gainsaid or mistaken. They mean what they say and their implication is clear:

the earthly ministry of Jesus Christ demonstrates itself to be a part of Time Past. Thus the books of Matthew, Mark, Luke and John are properly placed in the Time Pastdivisionwhen we “rightly divide the Word of truth.”

The same is true of the early Actsperiod. In His post-resurrection commission our Lord clearly maintained the advantaged status of the circumcision:

“And that repentance and remission of sins should be preached in his name among all nations, BEGINNING AT JERUSALEM” (Luke 24:47).

After some 40 days of personal instruction from their resurrected Lord in things “pertaining to the kingdom of God,” the apostles understood that the program of God still focused on Israel and her coming kingdom:

“When they therefore were come together, they asked of him, saying, LORD, WILT THOU AT THIS TIME RESTORE AGAIN THE KINGDOM TO ISRAEL?” (Acts 1:6).

That this understanding was in no way a mistake of human frailty is borne out by the fact that on the day of Pentecost, Peter, speaking “as the Spirit gave [him] utterance,” three times specifically limits his message to the nation Israel:

“But Peter, standing up with the eleven, lifted up his voice, and said unto them, YE MEN OF JUDAEA, AND ALL YE THAT DWELL AT JERUSALEM, BE THIS KNOWN UNTO YOU, AND HEARKEN TO MY WORDS:
“YE MEN OF ISRAEL, HEAR THESE WORDS…”

“THEREFORE LET ALL THE HOUSE OF ISRAEL KNOW ASSUREDLY….” (Acts 2:14, 22, 36).

Thus the understanding of Peter and the eleven as to just where they stood in the program of God gives clear evidence that they still functioned in the Time Past division, when Israel was still in the place of honor and advantage.

Peter is identified in Galatians 2:8 as the apostle of the circumcision and as such preached “the gospel of the circumcision (Gal. 2:7). It is in this capacity and with this message that he declares to his nation:

“YE ARE THE CHILDREN OF THE PROPHETS, AND OF THE COVENANT WHICH GOD MADE WITH OUR FATHERS, SAYING UNTO ABRAHAM, AND IN THY SEED SHALL ALL THE KINDREDS OF THE EARTH BE BLESSED.

“UNTO YOU FIRST GOD, HAVING RAISED UP HIS SON JESUS, SENT HIM TO BLESS YOU, IN TURNING AWAY EVERY ONE OF YOU FROM HIS INIQUITIES” (Acts 3:25,26).

Throughout their ministry as recorded in Acts the Pentecostal believers declare their testimony that

“The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

“Him hath God exalted with his right hand to be a Prince and a Savior, FOR TO GIVE REPENTANCE TO ISRAEL, and forgiveness of sins” (Acts 5:30-32).

In fact, Israel’s special privileged position extended even after they were scattered from Jerusalem hy persecution, for Acts 11:19 tells us:

“Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, PREACHING THE WORD TO NONE BUT UNTO THE JEWS ONLY.”

The record is clear: The books of Matthew, Mark, Luke, John and the early part of the book of Acts properly belong in Time Past.

BUT NOW

When, then, does the change to the But Now position occur? When did the circumcision and the uncircumcision being reconciled into one body begin to take place? Ephesians 3 supplies the answer:

“For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,”IF YE HAVE HEARD OFTHE DISPENSATION OF THE GRACE OF GOD WHICH IS GIVEN ME TO YOU-WARD:

“HOW THAT BY REVELATION HE MADE KNOWN UNTO ME THE MYSTERY…

“WHICH IN OTHER AGES WAS NOT MADE KNOWN UNTO THE SONS OF MEN, AS IT IS NOW REVEALED UNTO HIS HOLY APOSTLES AND PROPHETS BY THE SPIRIT;

“THAT THE GENTILES SHOULD BE FELLOW-HEIRS, AND OF THE SAME BODY, AND PARTAKERS OF HIS PROMISE IN CHRIST BY THE GOSPEL” (Eph. 3:1-3,5,6).

From the record it is evident that the Apostle Paul was the instrument our ascended Lord used to initiate the program of grace for the Gentiles by way of a message he calls “the mysteiy”-& secret purpose which God kept “hidden “in Himself until He revealed it to and then through the Apostle Paul.

With the raising up of Paul we move from Time Past into the But Now section and cross what in fact is the most important boundary line of the Bible-that between prophecyand the great mystery proclaimed by Paul. It is into these two great subjects that the Bible is basically divided.

Manifestly there is a great difference between Peter’s preaching of that “which God hath spoken by the mouth of all His holy prophets since the world began” (Acts 3:21) and Paul’s proclamation of that “which was kept secret since the world began” (Rom. 16:25).

This secret message has to do with the breaking down of the middle wall of partition and the placing of Jew and Gentile into one body on an absolutely equal basisthrough simple faith in the cross-work of the Lord Jesus Christ (Eph. 2:13-22). How is it that this “mystery” message can now go to the Gentiles without regard to Israel’s former status? Romans 11 answers:

“I say then, Have they stumbled that they should fall? God forbid: but rather THROUGH THEIR FALL SALVATION IS COME UNTO THE GENTILES, for to provoke them to jealousy.
“…THE CASTING AWAY OF THEM [IS] THE RECONCILING OF THE WORLD…”

“For I WOULD NOT, BRETHREN, THAT YE SHOULD BE IGNORANT OF THIS MYSTERY, lest ye should be wise in your own conceits; that BLINDNESS IN PART IS HAPPENED TO ISRAEL, UNTIL THE FULNESS OF THE GENTILES BE COME IN” (Rom. 11:11,15,25).

Our Lord set the nation Israel aside during the Acts period and from heaven’s glory introduced a new program through a newapostle. With the revelation of this new program we move into the But Now period and thus we read Paul now declaring:

“FOR I SPEAKTOYOU GENTILES, INASMUCH AS I AM THE APOSTLE OF THE GENTILES, I MAGNIFY MINE OFFICE” (Rom. 11:13).

Romans through Philemon are the books, then, that fit into the But ^Vowdivision. These are the books that detail what God is doing during the present dispensation of grace.

THE AGES TO COME

After the present dispensation is brought to a conclusion, there is still much that God has to accomplish. Since His prophetic program for the nation Israel has currently been interrupted in order to form the Body of Christ, the first order of business would logically be its completion.

Appropriately, the grouping of books following the Pauline epistles is called the Hebrew Epistles. They, in fact, fit doctrinally into the Ages To Come. Consider Hebrews 2:3,5:

“How shall we escape, if we neglect so great salvation; WHICH ATTHE FIRST BEGAN TO BE SPOKEN BY THE LORD [Matt. thru John], and was CONFIRMED UNTO US BY THEM THAT HEARD HIM [eariy Acts];
“For unto the angels hath He not put into subjection THE WORLD TO COME, WHEREOF WE SPEAK [ Heb. thru Rev.].”

The distinction between the circumcision and uncircumcision is also again in vogue in the Hebrew Epistles, and thus we find such things as:

“James, a servant of God and of the Lord Jesus Christ, TO THE TWELVE TRIBES which are scattered abroad, greeting” (Jas. 1:1).

“BUT YE ARE A CHOSEN GENERATION, A ROYAL PRIESTHOOD, AN HOLY NATION, A PECULIAR PEOPLE…” (I Pet. 2:9).

AN IMPORTANT QUESTION

Thus we see that the Word of God itself provides us with the key to its own proper understanding and right division:

Time Past: In Matthew through John we find the earthly ministry of Jesus Christ to the nation Israel. In the book of Acts we have the fall of Israel and salvation going to the Gentiles through the ministry of the Apostle Paul.

But Now: Romansthrough Philemoa provide the doctrine for the present dispensation of grace.
Ages To Come: Hebrews through Revelation focus on the ages to come when God will bring to fruition His purposes for both the nation Israel and the Body of Christ.

We are not the only people in the programs and purposes of God. People in other ages need Scripture to instruct them in the specifics of God’s dealings with them just as we do.
Remember: All of the Bible is /orus but it is not all to us nor is it all about us. If we fail to recognize this important fact we will never be able to •properly understand just what God is doing today nor will we know just what He would have us do.

One important question remains: You are one of “the nations.” The Apostle Paul says unequivocally, “lam the apostle of the Gentiles [i.e., the nations]. “Who, then, is your apostle? There can be no answer but that Paul is our apostle, for he was raised up by our ascended Lord specifically that he “should be the minister of Jesus Christ to the Gentiles” (Rom. 15:16).

^ “Verily, verily, I say unto you, HE THAT RECEIV-ETH WHOMSOEVER I SEND RECEIVETH ME; AND HE THAT RECEIVETH ME RECEIVETH HIMTHAT SENT ME” (John 13:20).

Thus it is in Paul’s writings alone that we find the doctrine, position, walk and destiny of the Body of Christ.

 

OTHER FINE BOOKLETS IN THIS HELPFUL SERIES! CHECK ON THE ONE YOU WANT TO READ.   THE CHURCH - HOW TO JOIN IT- Paul Hume   THE CHURCH - WHAT IS IT? Timothy Conklin   THE CHURCH - ITS CREATION - Vernon A. Schutz   THE CHURCH - ITS COMMISSION - James Boeck   A DATE WITH DESTINY! Roger G. Anderson   THE CHURCH-HOW IS IT DIFFERENT? Kenneth Parker   THE CHURCH-WHAT DIFFERENCE DOES IT MAKE? R. B. Shiflet     Posted By  Cecil & Connie Spivey   Cspivey1953@gmail.com   E-mail this Bible Study to all your friends

 

 

 

Did you know that the word “church” in the Bible never describes a building; it is never used to mean something that is composed of bricks and mortar, wood and stone? If we had taken a first century Christian into a building with stained glass windows and arches, and said to him, “What a beautiful church!” he would not have understood what we were saying. In the Bible the “church” is always people, men and women who have responded to the message God gave them to believe for their salvation.

The Greek Word Ekklesia

The word translated church in our English Bibles is derived from the Greek word, ekklesia, and simply means a called out group of people. In its Greek background the word ekklesia was not a sacred word; it was a word of politics and of local government. Greek government was characteristically democratic. In Greek cities, ideally, all its citizens were to govern their own community. Some were for various reasons disfranchised and later a property qualification entered into the matter, but theoretically all Greek citizens were members of a political ekklesia. They were summoned by a trumpeter to a regular meeting place to decide governmental matters. Those who responded were called the ekklesia. Thus in Greek terms, an ekklesia in actual fact consisted of those who responded to the invitation to be present at a meeting for the purpose of deciding political matters. They were a called out political group of people.

The Hebrew Word Kahal

The word also has a Jewish background. In the Septuagint, the Greek translation of the Hebrew Old Testament, the word ekklesia is used to translate a Hebrew word, kahal- which in English is translated as the “congregation” or the “assembly” of Israel. Israel as a congregation or assembly is often called an ekklesia in the Greek version of the Old Testament Scriptures (Deuteronomy 4:10; 9:10; 18:16; cf. I Chronicles 28:8; 29:1; II Chronicles 1:3; 6:3; 7:8;

20:5; 29:28;Nehemiahl3:l). Since our Lord and His disciples read and quoted from the Septuagint, they were used to Israel being called the ekklesia. The first historical reference to an ekklesia in the Bible is when Stephen calls Israel, after they came out of Egypt, a “church in the wilderness” (Acts 7:38).

What Does “Church” Mean?

The English word has taken on a variety of meanings. It may refer to a building dedicated to religious purposes;it may refer to a particular denomination; or it may mean a group of people belonging to a religious assembly. The English word “church” is derived from the Greek word kuriakos, which is the possessive form of the word Lord, thus meaning belonging to the Lord. Putting the meaning of the Greek word ekklesia together with kuriakos, the word church really means a called out group of people belonging to the Lord. (For a more detailed study of the term “church,” see the booklet in this series titled The Church-What Is It?)

Different Churches in the Bible

There has always been a Church of God, because, thank God, there has always been a group of people that belonged to Him. Noah and his family were in this sense a “church,” for they belonged to the Lord. Israel was a called-out nation which belonged to the Lord, and therefore, as we have seen, was called a “church” of God. It is important to see that as history progresses God has had different ekklesias which have had various religious and spiritual programs, purposes, and ministries. We must keep these churches distinct and separate, otherwise there will be confusion.

The Kingdom Church

There was an Old Covenant Church of Israel under Moses with its program of rituals and God-ordained ceremonies. This church had apostasized and Christ proceeded to call out of this church His own Church. This Church could be called the Kingdom Church, for it will be related to the Messianic Kingdom here on earth.This Kingdom Church was anticipated in the Old Testament. Let us look carefully at Psalms 22. Verses 1 thru 21 picture graphically the suffering of our Lord upon the cross. Suddenly in verse 22, there is a change of tone. We go from the suffering of Christ to our Lord’s cry of triumph in resurrection:”In the midst of the congregation (kahal) will I praise Thee “This verse is quoted in Hebrews 2:12 in this manner:”In the midst of the church [ekklesia] will I praise Thee.”The “congregation” (kahal) is called by the Holy Spirit an ekklesia, which indicates that ekklesia and kahal are equivalents. The Church spoken of in Psalms 22:22,25 cannot be the Body Church the Apostle Paul speaks of because that Church was hid from the the Old Testament writers (Ephesians 3:
1-5; Colossians 1:25,26; Romans 16:25). The Church spoken of in Psalms 22:22,25 can be called a New Testament Church because it is to exist historically after the New Testament blood is shed. Verses 22 to 31 make it clear that this Church is related to His reign on earth as King. “My praise shall be of Thee in the great congregation [church] . . . the meek shall eat and be satisfied: they shall praise the Lord that seek Him: your heart shall live for ever.
“All the ends of the world shall remember and turn unto the Lord: and all the kindred of the nations shall worship before Thee.”For the kingdom is the Lord’s: and He is governor among the nations. “The New Testament Kingdom Church anticipated in Psalms 22:22-31 was being formed by Christ during the period of the four Gospels. Those Israelitish disciples composed the Kingdom Church of Matthew 18:17 and 16:18. He called them His “little Hock,” and to them it was the Father’s good pleasure to give the Kingdom (Luke 12:32). Christ taught these disciples to expect and pray for. the Kingdom (Matthew 6:10). They practised the Kingdom program in that they healed the sick, handled serpents, cast out demons (Matthew 10:6-10; Mark 16:16-20; Luke 10:17-20). In the Kingdom there will be no sickness (Isaiah 35:5,6; 33:24), nor will the creature of venomous sting hurt anyone (Isaiah 11:8), nor will evil spirits be free to bother mankind (Isaiah 24:21,22; Revelation 20:1-3).

The Kingdom Church at Pentecost

On the Day of Pentecost we find God adding members daily to an already existing ekklesia (Acts 2:47). He was adding to the Kingdom ekklesia which was called out during the period of the Gospels, Matthew 18:17. The first half of the Acts is simply a continuation of the dispensational program of the Gospels. The only difference is that the great fact of the Lord’s resurrection was added to the burden of their preaching of the coming Kingdom (Acts 1:6;2:22-36^3:19-26).

The Kingdom Church of Pentecost NOT The Mystery Church of Paul

Not until Paul, the Apostle to the Gentiles (Rom. 11:13), began his ministry, did God begin to create the “one new man” or Church which is His Body. “The ‘new man’ of Ephesians 2:15 is not the individual believer but the church, considered, as the body of Christ in the sense of Ephesians 1:22,23; I Corinthians 12:12,13; Colossians 3:10″ (Scofield Reference Bible, p. 1251, note 2). This new Body Church was a mystery or a secret kept hid from the ages and generations until it was first revealed to Paul for this present dispensation (Ephesians 3:1-8; Colossians 1:25,26 and II Peter 3:15-17).

A New Revelation Begins a New Dispensation

Each new distinguishable economy, administration, or dispensation begins with a revelation from God. The Dispesation of Innocence began with a revelation to Adam about not eating of a certain tree, Genesis 3:16,17. The Dispensation of Conscience or Freedom began with a revelation to Abel as to how his sins could be atoned for, Hebrews 11:4 with Romans 10:17 and Genesis 3:23 thru 4:1-4. The Dispensation of Human Government began with a revelation of this principle to Noah, Genesis 9:6; Promise, when the promise was revealed to Abram, Genesis 12:1-3. The Law was given to and revealed through Moses for Israel, Exodus 19:8. Could you begin any one of these dispensations before a revelation of it was given? Of course not!
The new revelation of the prophesied Kingdom, as finally being “at hand,” was given to John the Baptist, Matthew 3:2; 11:13, and this proclamation was continued by our Lord and His disciples, Matthew 4:17; 10:6-8; Acts 1 thru 7, and will be established with the glorious revelation of Christ at His second coming, Matthew 24:30; Revelation 19:11-20 and 20:1-9.
In the meantime the Dispensation of Grace with the creation of its new Body Church was given to and revealed through Paul for us Gentiles, members of the Body of Christ, Ephesians 3:1-8, II Peter 3:15,16;Galatians 1:11,12 and 2:1-9.

No Body Church at Pentecost

There is not the slightest intimation that a new ekklesia began at Pentecost. Instead, it is evident that believers were added to an already existing Church, the Kingdom Church (Matthew 18:17; 16:18), and not to that ekklesia called the the Body of Christ. The Church of Pentecost was the ekklesia of prophecy which will find its fulfillment in the Millennial Kingdom. Everything that happened in the days of Pentecost was in fulfillment of prophecy. Peter quotes Joel in Acts 2, and in Acts 3:24 he says:”Yes, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.”The prophets foretold only events pertaining to the Kingdom and the Kingdom
Church; therefore, the things that happened in Acts 2 and 3 must have to do with the Kingdom Church and not the Body Church which had been hid from the ages and generations until revealed through Paul, who at this time was not even saved.

The Church at Pentecost could not have been the Body Church for you cannot begin to reconcile Jew and Gentile in the one Body until Israel is first alienated, that is, removed from their covenant or priority position among the nations. This fact is made clear in Romans 11:15,32 and Ephesians 2:14-17. Reconciliation presupposes a state of alienation. Before the crucifixion Israel was still the favored nation and in Covenant relationship with God, “Let the children [Israel] FIRST be filled” (Mark 7:27). In the first chapters of Acts Israel still is not yet cast away or alienated, because the Son prayed for their forgiveness (Luke 23:34), and Peter declares them to be the children of the prophets and of the Covenant (Acts 3:25), and then adds, “Unto you [Israel] FIRST, God, having raised up His Son Jesus, sent Him to bless you [first], in turning every one of you from his iniquities.” As of Acts 3:25, no change had taken place.

At Pentecost there is no mention of Gentiles. Since the Body Church is a joint-body of Jews and Gentiles, the Body could not have begun there.

Here is another important distinction to note. After the resurrection, Christ made it clear that He would baptize them on the day of Pentecost, “not many days hence” (Acts 1:5). In the baptism at Pentecost, Christ was the Baptizer, baptizing with the Spirit (Matthew 3:11; Mark 1:8; Luke 3:16). In I Corinthians 12:13, however, the Holy Spirit is the Baptizer, baptizing into Christ. In each case the Spirit is associated with a “baptism,” yet they are two separate and distinct baptisms. In the former Christ is the Baptizer, and in the latter the Spirit is the Agent doing the baptizing. Christ was the Baptizer on the Day of Pentecost and this baptism resulted in receiving Power from on high (Luke 24:49). This baptism was eperiential, resulting in signs, wonders, and miracles. The baptism which forms the Body Church is not experiential. There is no feeling or sensation when the Spirit baptizes you into the Body of Christ. Since this baptism was not taking place on the Day of Pentecost, we have another reason why that date could not have marked the beginning of the Body of Christ
Church.

When Did the Body Church Begin?

When did God begin this wonderful Dispensation of the Grace of God? When did He begin the Mystery or Secret Body of Christ Church in which Jew and Gentile are joined together to form the “One New Man”?

The Body Began: — Theoretically

The Body Church began theoretically or theologically in the mind of God before the age times began, before the foundation of the world. “According as He hath chosen us in Him before the foundation of the world” (Ephesians 1:4).

“Who hath saved us, and called us with an holy calling, not according to our works, but accord-to His own purpose and grace, which was given us in Christ Jesus before the world [ages] began” (II Timothy 1:9).

How comforting to know that even as the cross was a mood in the heart of God before it became part of the history of the world, even so before the foundation of the world, or even before one speck of dust came forth from the womb of nothing, we were in the mind of God.

The Body Began: — Instrumentally

The Body Church began instrument-ally by or through the cross, but not at the cross.
“For to make in Himself of twain [Jew and Gentile] one new man, so making peace; and that He might reconcile both unto God in one body by the cross” (Ephesians2:15,16).

We have already seen that at Pentecost Israel was not yet alienated, nor was the Spirit baptizing into the Body Church, nor could there be a joint-body of Jew and Gentile for there is no mention of Gentiles.

The Body Began: — Judicially

The Body Church could not begin until God’s act of judgment fell on Israel. We are reconciled “doctrinally,” for individual salvation, by the cross: “God was in Christ [at the cross], reconciling the world unto Himself.” But we are reconciled “dispensationally,” by the “casting away” of Israel: “For if the casting away of them [Israel] be the reconciling of the world.” Israel nationally was not yet alienated from God in the first half of Acts (Acts 3:24-26). Israel began to commit the “unpardonable sin” (Matthew 12:31,32) when they rejected the message of the Holy Spirit through the Apostles (Acts 2:4; 4:8,31;5:3,32; 7:51,55). This rejection reached a great crisis in Acts 7 at the stoning of Stephen. Sir Robert Anderson says:

“The death of Stephen was the secret crisis of their destiny. Never again was a public miracle
witnessed in Jerusalem. The special Pentecostal proclamation was withdrawn …. The apostles of the Gentiles forthwith received his commission, and the current of events set steadily, and with continually increasing force, toward the open rejection of the long-favoured people . . .” (Silence of God. p. 83). M. R. DeHaan wrote in a letter to a friend, dated February 19, 1953: “After Israel rejected the offer of the kingdom in Acts 7, the gospel goes to the Gentiles …”James M. Gray says:”The martyrdom of Stephen brought to a close the second offer of the kingdom of Israel . . . and we now enter the transition period in which the Church passes out of its Jewish into its Gentile stage” (Great Epochs of Sacred History Course, p. 50).God’s prophesied plan to bless the nations through Israel was temporarily interrupted (Romans 11:26). God alienated Israel nationally from Himself, and judicially cast them away, a necessary step before He could begin the dispensational reconciling of Jew and Gentile in the One Body Church.

The Body Began: — Symbolically

The next step in preparation for the creation of the Body Church was the salvation of Saul of Tarsus or Paul the Apostle (Acts 9). He was to be the vehicle through which the revelation of the new dispensation would come.

Paul was a Hebrew:”Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews” (Philippians 3:5).Paul was also a Roman citizen:”Paul said . . . They have beaten us openly . . . Roman citizens. . . and they [the magistrates] feared, when they heard that they were Romans” (Acts 16:37,38). Paul is a natural symbol of God’s purpose concerning the Joint-Body of Christ, because he was both Jew and Gentile in one person, which illustrates the Jew and Gentile in the One Body.

The Body Began: — Historically

Paul’s first recorded missionary journey to Gentiles is given to us in Acts, chapters 13 and 14. However, in Acts 9:26-30 Luke tells us that Paul was sent forth from Jerusalem to Tarsus. During these years in Tarsus, Paul must have used Tarsus as a base of operation to preach, as he says, in Syria and Cilicia, Galatians 1:21.

In Acts 15:23 we read of the communication sent by the Church of Jerusalem to “the brethren which are of the Gentiles in Antioch and Syria and Cilicia.” In Acts 15:41 Paul “went through Syria and Cilicia confirming the churches.” This is evidence enough to believe that these were Gentile churches which he had founded, probably before he came to Antioch (Acts 11:26) during this Tarsus period. His first apostolic journey as outlined for us in Acts 13 and 14 did not take him into Syria and Cilicia. This Gentile ministry during this Tarsus period then (he was there for perhaps five years), could be called his “secret” missionary journey to Gentiles.

The Body Church is a joint-body of Jews and Gentiles, but at Pentecost no Gentiles are mentioned. Even those scattered by “the persecution that arose about Stephen” spake to “none but Jews only” (Acts 11:19). The conversion of Gentiles during Paul’s “secret” journey into Syria and Cilicia makes the joint-body possible, for the two ingredients necessary to make up the Body Church are now present.

Allow this illustration. The chemical composition of water is H20, i.e., hydrogen and oxygen. We cannot have water if we have only one of those. Even if we have both, they must be locked together molecularly before these two gases take on a new mode of existence as water. Similarly, we must have both Jewish hydrogen and Gentile oxygen together before we can have the creation of the Body Church. At Pentecost we have only Jews (hydrogen) who are saved; but the Body cannot exist until both ingredients, that is, Jew (hydrogen) and Gentile (oxygen) are joined together. (Note that the Greek prefix “sun” is used three times in Ephesians 3:6-”joint-heir,” “joint-body,” and “joint-partakers.””)

“To make in Himself of twain [Jew and Gentile] one new man . . . that He might reconcile both [Jew and Gentile] . . . in one Body.” (Ephesians 2:15-16) In the first half of Acts we have no Gentiles; therefore, it was impossible to have the Body Church formed. Between Acts 9 and 13, through Paul’s ministry in Syria and Cilicia, Gentiles are gathered. We believe that now the two necessary ingredients were locked together and the joint-body began historically or secretly. If this be true, it is interesting to note that the Body began secretly, and it will end secretly in the Rapture of the Body Church from earth to heaven (I Thessalonians4:16-18). (The Rapture will be secret in the sense that the world will not see the Lord nor hear His shout.)

The Body Began: — Scripturally

The Body began scripturally or manifestly in Acts 13. Several significant things mark this occasion. The Holy Spirit separates Barnabas and Paul for a specific work, verse 2. Paul performs his first miracle, a sign of his entering into his Apostleship (II Corinthians 12:12), and he was the Apostle to the Gentiles for this dispensation (Romans 11:13;

The Body began scripturally or manifestly in Acts 13. Several significant things mark this occasion. The Holy Spirit separates Barnabas and Paul for a specific work, verse 2. Paul performs his first miracle, a sign of his entering into his Apostleship (II Corinthians 12:12), and he was the Apostle to the Gentiles for this dispensation (Romans 11:13;Ephesians 3:1-5).

The episode recorded in Acts 13:5-15 could be called a dispensational miracle. Note the particulars. “Bar-jesus,” the Jew, tried to turn Sergius Paulus, the Gentile, away from the faith. Because of this, “Bar-jesus,” which means “the child of Jehovah Saviour” is called, “the child of the Devil,” “full of guile.” Paul strikes this Jewish sorcerer with a season of blindness, and as a result the Gentile believes.

Let us keep in mind that according to Romans 11:25 and 26, that a blindness in part, and fora season, has happened to Israel. Israel, the child of Jehovah, has become in this dispensation blinded, but Israel will only be blind for a season until the Sun of Righteousness comes (Malachi 4:2).

Bar-jesus, full of guile, and blind, speaks of Israel during this present dispensation (Romans 11:25). As a result of Israel’s guile in attempting to keep the Apostles from preaching to Gentiles (I Thessalonians 2:15,16), and Israel’s being blinded (cf. Acts 13:11 and Rom-and 11:25), the Gentile, Sergius Paulus, believes and obtains the mercy of God by faith (cf. Acts 13:12 and Romans 11:25,30).

In summary we point out, Israel is judged and alienated in Acts 7; Paul the Apostle to the Gentiles is saved in Acts 9 and Gentiles are gathered and saved between Acts 9 and 13 in Paul’s secret missionary journey. Paul is separated by a distinct act of the Holy Spirit; he works his Apostolic and dispensational miracle, and he assumes his Gentile name, as he opens “the door of faith unto the Gentiles” in Acts 13 and 14. We conclude that the creation of the Body Church took place with the ministry of the Apostle Paul before he wrote his first epistle.

Any Christian who desires to be an unashamed workman will soon learn that he must “rightly divide the Word of Truth” (II Timothy 2:15); otherwise, he will confuse the spiritual programs and purposes of God. It is necessary to see the progression of revelation as God gives it in His Word so we can discern what God is doing and when He begins doing it.

The clearest example of this is given in Acts 18:24-28. Apollos, although “he spake and taught diligently the things of the Lord,” was preaching and teaching an obsolete message and program. Aquila and Priscilla took him aside and brought him up to date. They “explained the way of God more perfectly,” that is, they pointed out the changes that had taken place. They instructed him in the historical and revelatory progress in God’s plan and program as they had received it from Paul (Acts 18:1-11). Apollos progressed with God. May each of us do the same.

It is sad and displeasing to the Lord, I’m sure, when some preach an obsolete message and practise the Kingdom program and do not progress in understanding the later revelation given by the risen Christ to Paul for this present administration of grace. Following the continuity of Scripture from the prophesied Kingdom program into the present purpose and program of God in this dispensation can affect your salvation, your life, your service and effectiveness for Him. May you desire:

“The spirit of wisdom and revelation in the knowledge of Him the eyes of your understanding being enlightened; that you may know what is the hope of -His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power” (Ephesians 1:17-19).

Posted By  Cecil & Connie Spivey

  Cspivey1953@gmail.com

 

E-mail this Bible Study to all your friends.