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Question #13

Is the body of Christ equivalent to the bride of Christ?


In brief, “No!”  The assumption that both the body and bride of Christ are the same is a common and serious error of misinterpretation by those who have and continue to subscribe to, study, and proclaim the Word throughout evangelical Christendom.  And by so equating the two, not only is the gospel of grace erroneously affected, but the gospel of glory is speciously harmed and virtually purged from the full counsel of God.


Just as is clearly evident in the type-antitype structure of Scripture, allowing passages of Scripture to interpret other passages of Scripture (Romans 5:14; 1 Corinthians 2:13), which is seen in the type (Adam and his bride) revealing the antitype (Christ and His bride); the bride of Christ will be taken from the body of Christ (Genesis 2:21-23).  And it will only be the bride of Christ that will become His wife, His consort queen (Revelation 19:7, 8), to fulfill the purpose for which man was created, to rule and reign over the earth (Genesis 1:26, 28) — the fulfillment of which will take place during the Messianic Era (the 1,000 year theocratic reign of Christ and His wife that will be initiated upon His Second Advent [Revelation 19:11-20:6]).


Furthermore, it is important to understand that it is the successful sanctification process (salvation of the soul) and not the justification act, i.e., willful placing of one’s faith in Christ (salvation of the spirit), which will qualify a Christian to be taken out of the body of Christ and made part of the bride of Christ — a transformation that takes place at the judgment seat of Christ, which is subsequent to the Rapture of the Church (the entire body of Christ) and prior to Christ’s Second Advent.


More detailed commentary follows:


Arlen L. Chitwood[1]


Man was created for a specific purpose, revealed at the time of his creation. Immediately following the restoration of the ruined earth (Genesis 1:2b-25) — a ruin resulting from Satan’s previous aspirations to “be like the most High” (Isaiah 14:12-17; Ezekiel 28:14-19) — God created man to rule the restored domain, in the stead of Satan (vv. 26-28).  And man was not to rule this restored domain alone.  The woman — made from a part of the man and given back to the man for “a helper,” in order that the man might be complete — was to rule alongside the man as consort queen, with the man ruling as king (v. 26).


God, prior to creating man, reflecting on the purpose for man’s creation, made the statement: “. . . let them [the man and the woman together] have dominion” (Genesis 1:26).  If man was to rule, then the woman had to rule with him.  Both had to rule together, else there could be no rule.  This is a principle that God, not man, established at the time God created man; and the principle cannot be violated.


Thus, the “first man,” Adam, could occupy the position for which he had been created through one means alone.  He could occupy this position only as a complete being.  And for Adam to rule in this manner, Eve — who was bone of his bones, and flesh of his flesh (Genesis 2:23) —had to rule with him.  Eve, because she was a part of Adam’s very being, completed Adam; and the two of them ruling together — the king, with his consort queen — was the only way Adam could rule the earth and remain within the guidelines that God had established.


Understanding this principle will shed light upon numerous things seen in the opening three chapters of Genesis.  Why did Adam, though not deceived, partake of the tree of the knowledge of good and evil following Eve partaking of this tree?  The answer is the same as the reason why Christ, who knew no sin, was made “sin for us” when He found His bride in the same condition in which Adam found Eve (Genesis 3:6; 2 Corinthians 5:21; 1 Timothy 2:14).


Adam could not rule apart from Eve; and Eve, following the time when she had eaten of the forbidden fruit, was no longer in a position to rule with Adam.  Thus, Adam could not have fulfilled the purpose for his creation had he not acted exactly as he did.  Adam acted with a view to Eve’s redemption, in order that he, as a complete being (Adam, with Eve), might one day fulfill the purpose for man's creation.


Nor can the “Second Man,” the “Last Adam,” rule apart from a wife.  He, as the “first Adam,” found His bride in a fallen state.  And He acted in complete accord with the established type, with a view to exactly the same thing seen in the type.  He who knew no sin was made “sin for us,” with a view to both He and a redeemed wife one day taking the scepter and ascending the throne together.


This book, The Bride in Genesis, deals with the various ramifications of this whole overall thought, drawn from different parts of the book of Genesis. And if man would properly understand that which God has revealed on the subject, he must begin where God began and view the matter after the manner in which God set it forth in His Word.




Types and Antitypes


Then He said to them, O foolish ones, and slow of heart to believe in all that the prophets have spoken!


Ought not the Christ to have suffered these things and to enter into His glory?”


And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself. (Luke 24:25-27)


Jesus, revealing Himself to the two disciples on the Emmaus road following His resurrection, used one means alone.  He simply called their attention to the Word of God, opening the Scriptures to their understanding.  He began with Moses and progressed to the other prophets, revealing “to them in all the Scriptures the things concerning Himself” (Luke 24:27).  And later that day, when He broke bread in their presence — because of His having previously revealed Himself through the Scriptures — “their eyes were opened” (vv. 28-31).


The clear statement is made that all of the Old Testament Scriptures are about the person and work of Christ.  The Old Testament Scriptures form one continuous revelation concerning that which God, not man, has to say about the matter; and God has provided this revelation of His Son through structuring His Word after a certain fashion.  The Old Testament Scriptures not only provide an account of true history, but, through this history, these Scriptures also provide an account of all the various facets of the person and work of Gods Son — past, present, and future.  And the latter has been accomplished through God structuring Old Testament history after such a fashion that Scripture becomes highly typical in nature.


The Old Testament scriptures form the beginning point.  This is where God set the matter forth first.  And, accordingly, any correct study surrounding anything that God has revealed about His Son — which would include everything in Scripture (Colossians 1:15-19) — must begin where God began with the matter.  Such a study must begin in the Old Testament.


And, not only must such a study begin in the Old Testament, but the Old Testament scriptures must be viewed after a certain fashion.  They must be viewed after the fashion in which they were written.  They must be viewed after the typical fashion in which God structured His Word.  Only through so doing can man come into a correct understanding of that which God has revealed.


Place and Importance of Types


Typology is the great unexplored mine in the Old Testament.  Studying the types will open the door to an inexhaustible wealth of information that God has provided, information necessary to properly understand God’s revelation to man.  On the other hand, it goes without saying that ignoring the types, as so many have done, will produce the opposite result and leave this door closed.


Note Paul’s statement concerning this matter in his first epistle to the Christians in Corinth:


Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come. (1 Corinthians 10:11)


First Corinthians 10:11 draws from a context (vv. 1-10) that refers to the history of Israel, extending from events immediately following the death of the firstborn in Egypt to the overthrow of an entire accountable generation in the wilderness, save Caleb and Joshua (Exodus 12; Deuteronomy 34).  However, the thought of events occurring as types in 1 Corinthians 10:11 must, of necessity, encompass a much larger scope than this one segment in the history of Israel, which it does.  Christ's statements in Luke 24:25-27, 44; John 5:45-47, along with the evident structure of Old Testament history, leave no room to question the fact that all of Old Testament history must be viewed as highly typical.  Old Testament typology begins, not with the death of the firstborn in Exodus chapter twelve, but with the account of the creation of the heavens and the earth in the first verse of Genesis chapter one.  Biblical typology begins at the point where biblical history begins.


God, in the beginning, created the heavens and the earth.  And at a later point in time, the creation, because of an act of Satan, was reduced to ruin.  Then, at a still later point in time, God set about to restore this ruined creation over a six-day period.  And He created man on the sixth day, following the completion of the restoration.  God then rested on the seventh day (Genesis 1:1-2:3).


This entire account in the opening verses of Genesis is fraught with significance and meaning.  The account has not only been arranged in a typical fashion but it has been set in a septenary structure as well.  The entire 7,000-year history of man can be seen in these verses through the manner in which God structured His Word at the very outset.  Beginning with the creation of the heavens and the earth, the whole of that which God revealed throughout all of subsequent Scripture can be seen in four parts: Creation (1:1), Ruin (1:2a), Restoration (1:2b-31), and Rest (2:1-3).


(This typical account with its septenary structure [Genesis 1:1-2:3] actually forms the foundation upon which the whole of subsequent Scripture rests.  And all subsequent Scripture, seen in its true light in this respect, merely forms a commentary on that revealed at the beginning, in Genesis 1:1-2:3 [ref., the author’s book, The Study of Scripture, chapters 1-4].)


In Genesis chapter three, the original type of the coming Redeemer is set forth in the act of Adam after Eve had sinned. Adam partook of that associated with sin (fruit from the same tree that Eve had partaken of, the tree of the knowledge of good and evil) in order to bring about Eve’s redemption; and this was done with a view to both Adam and Eve one day being able to partake of the tree of life together.


The “Last Adam,” Christ, was made “sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Corinthians 5:21; cf. Romans 5:14; 1 Corinthians 15:45).  And, in complete accord with the types, this, as well, was done with a view to Christ and His bride one day being able to partake of the tree of life together.


Then chapter four, providing additional commentary on that revealed in chapter three, sets forth the death of Abel at the hands of Cain; and this forms a type of the death of Christ at the hands of Israel.


Chapters five through eight set forth the generations of Adam, followed by the Noachian Flood.  Three individuals stand out prominently in the latter part of the genealogical record: Enoch, Methuselah, and Noah.  Enoch and Methuselah were removed from the scene before the Flood came upon the earth.  Enoch was removed without dying, and Methuselah was removed by means of death.  Noah was then left behind to pass through the Flood.


The Flood is a type of the coming Great Tribulation.  Enoch and Methuselah typify those Christians — living and dead — who will be removed from the earth before the coming Great Tribulation.  And Noah typifies the nation of Israel, which will pass safely through the Great Tribulation.


Genesis is the book in which we are first introduced to Melchizedek, a king-priest in Jerusalem.  And Melchizedek typifies Christ in His coming glory as the great King-Priest in Jerusalem.


It is in Genesis that we find scriptures forming detailed dispensational structures in several places.  One such place — covering events extending from the birth of Christ to the Messianic Kingdom — can be seen in Genesis 21-25 (dealt with in chapter two of this book).


And Genesis is the book that contains one of the most complete overall types of Christ to be found in the Old Testament — the life of Joseph, beginning in chapter thirty-seven (dealt with in chapters 4-6 of this book).


“No one, I suppose, who has ever thought upon it, can doubt that this history [that of Joseph] is typical” (Andrew Jukes).


Note Jesus’ statement, followed by Luke’s comment, after Jesus had suddenly appeared in the midst of His disciples in His resurrection body:


Then He said to them, These are the words that I spoke to you while I was still with you, that all things must be fulfilled that were written in the Law of Moses and the Prophets and the Psalms concerning Me.


And He opened their understanding, that they might comprehend the Scriptures.” (Luke 24:44, 45)


During His earthly ministry, Jesus often drew from Old Testament typology to teach spiritual lessons concerning Himself.  He drew from things surrounding the tabernacle, and from various experiences of the Israelites: “I am the door” (John 10:7, 9); “I am the bread of life” (John 6:35, 48-51); “I am the light of the world” (John 9:5).  Jesus told Nicodemus that the serpent lifted up in the wilderness foreshadowed that which was about to happen to the Son of Man, who must also be lifted up (John 3:14).  In response to the Scribes and Pharisees request for a sign, Jesus declared that the experiences of Jonah foreshadowed things that He would experience (Matthew 12:38-41).  Note also His reference to Solomon in this same passage (v. 42).


Referring to conditions that would prevail upon the earth immediately before His return, Jesus called the disciples’ attention to the days of Noah and the days of Lot (Luke 17:26-32).  Events during the days of these two men typify events that are presently beginning to occur on earth, events that will come to full fruition immediately preceding Christ’s return.


Then during the latter part of His ministry Jesus taught by parables.  And many things in these parables can be properly understood only in the light of the Old Testament types and symbols.


John the Baptizer referred to the position that Christ occupied in relation to an Old Testament type when he said, “Behold the Lamb of God, who takes away the sin of the world” (John 1:29).  Paul spoke of this same truth when he declared Christ to be “our Passover” (1 Corinthians 5:7).  The writer of Hebrews derived the major portion of the teachings in his book from Old Testament typology, and this book cannot be properly understood apart from viewing material in the book in a type-antitype framework.


Hebrews chapters three and four are built around the wilderness journey of the Israelites.  And the key to a correct interpretation and understanding of Hebrews 6:4-6 can only be found by paralleling that which is stated in the passage with a type-antitype treatment of chapters three and four.  In chapters five through seven Melchizedek is mentioned nine times; and, in the light of that revealed about Melchizedek in the Old Testament, the things stated about Melchizedek in these chapters can only be Messianic in their scope of fulfillment (cf. Genesis 14:18, 19; Psalm 110:1-4).  In chapters eight through ten the tabernacle with its Levitical priesthood and sacrificial system is said to be a “pattern” (Greek: tupos, “type” [8:5]).  And in chapters eleven and twelve, numerous Old Testament individuals who typify some aspect of the work of the triune Godhead in the history of Israel or in the life of the Christian are set forth.


Extent and Purpose of Types


The extent of types in the Old Testament would have to be classed as inexhaustible.  Many times a complete type can be found in a single verse; other times complete types can be found in several verses taken together, or in an entire chapter; and other times complete types can be found in several chapters taken together, or in an entire book viewed as a whole.  No portion of Old Testament history can be placed outside the scope of biblical typology.  Events in the Old Testament are true histories that are fraught with types and meanings.


The Old Testament is written in such a manner that God has interwoven prophetic types into historic events.  No proper study of either the Old or New Testaments can ignore types and antitypes.  Accordingly, a basic value of any Bible commentary, particularly one dealing with Old Testament history, would have to be that commentary’s treatment of types and antitypes.  The reason for this is very simple: the Old Testament is highly typical.  The New Testament is simply the Old revealed.  Thus, within the biblical framework of correctly teaching and understanding the Word of God, types and antitypes MUST occupy a prominent place.


Jesus said,


Search the Scriptures . . . they are they that testify of Me . . . .


For had you believed Moses, you would have believed Me: for he wrote of Me.

(John 5:39, 46; cf. John 1:45)


The Scriptures to which Jesus referred in verse thirty-nine were the Old Testament Scriptures.  Not a single book of the New Testament had been written at this time.  Man’s failure to understand the extent and purpose of types in the Old Testament stems from his failure to heed the words of Jesus: “Search the Scriptures [the Old Testament Scriptures] . . . they are they that testify of Me.”


The word for “search” in the Greek text implies a close examination, a thorough search, and the word is used in this passage in the sense of a hunter stalking game, who directs all his attention to marks that will lead to the quarry.  An individual searching the Scriptures in this manner will fix all his attention on the Scriptures, closely examining and thoroughly searching every aspect of this revelation.  The folly of those who refuse to dwell deeply in the Word can immediately be seen.  Such Christians are not only robbing themselves of great spiritual blessings, but, if occupying teaching positions, they are also robbing others of these same blessings.


When Jesus met the two disciples on the road to Emmaus following His resurrection, He reprimanded them for not believing ALL that the prophets had written.  And, as previously seen, He then began at “Moses and ALL the Prophets,” and “expounded to them in ALL the Scriptures the things concerning Himself” (Luke 24:25-27).


The specific statement is made in Luke 24:27 that ALL of the Old Testament Scriptures are about Christ.  If one has a mind for the things of God, according to this verse, he can turn to any portion of the Old Testament and study about Christ.   ALL of the Old Testament Scriptures — beginning with Moses — constitute a complete revelation of Jesus Christ.  The record of creation, all subsequent events, and all individuals, together, form the complete Old Testament revelation that God gave to man concerning all the various facets of the person and work of His Son.


The Son was with the Father in the beginning.  Apart from Him not one thing that presently exists came into existence.  Or, for that matter, neither does it continue to exist (cf. Genesis 1:1; John 1:1-3; Colossians 1:16, 17).  The entire Old Testament — Genesis through Malachi — is about Him.  Then, “the Word became flesh and dwelt among us . . . .” (John 1:14a).  From that point, the New Testament continues to be a revelation of God’s Son.  And the last book in the Bible — the book of Revelation, the revelation of Jesus Christ — is the capstone of all previous revelation, arranging in final and complete form the summation of all things that were previously revealed, beginning with “Moses and all the Prophets.”


When the late Dr. M. R. DeHaan, near the close of his ministry, began to study and arrange material for a series of radio messages, entitled, Portraits of Christ, he was amazed by what he found.  In the introduction to a book that was later published from this series, entitled, Portraits of Christ in Genesis, Dr. DeHaan states:


“At first the publication of a book entitled ‘Portraits of Christ’ was intended to be a study of portraits of Christ in the entire Bible.  However, as I began to collect material, I realized what a hopeless task I was undertaking, and so I next limited it to portraits of Christ in the Old Testament.  Again, I had not gone very far when I realized that this too was a Herculean task that could hardly be done in one volume, or even many volumes.  As a result, it was shortened to ‘Portraits of Christ in the Pentateuch,’ the books of Moses.  Then, finally, after completing but one chapter, I realized that I could not even begin to discuss thoroughly the portraits of Christ in the first book of the Bible alone, the book of Genesis.


After many years of Bible study, I was amazed at the volume of material and subject matter in the book of Genesis alone, which was the revelation of the Lord Jesus Christ.  The last book of the Bible opens with ‘the revelation of Jesus Christ,’ and this may well be taken to be the title of the entire Bible, from the very first verse of Genesis, chapter one, until the close of the book of Revelation.  It is one continuous, progressive revelation concerning the Altogether Lovely One, the Son of God, and the Son of Man.”


Fundamentals of Types


A basic, fundamental rule to remember about types is the rule of “first mention.”  The first time a type is recorded in Scripture the pattern is set.  Once the pattern is set, no change can ever occur.  Later types will add information and cast additional light on the original type, but the original was set perfect at the beginning and remains unchanged throughout Scripture.


Another fundamental rule to remember about types is in the area of “doctrine.”  It is often taught that types are given merely for illustrations, and doctrine cannot be taught from types.  Suffice it to say, types are far more than mere illustrations, and in the area of doctrine it would be well to ask a question, followed by a statement: “Who said doctrine cannot be taught from types? Certainly not the Scriptures!”


Types and antitypes are exact replicas of one another.  The antitype is an exact imprint or duplicate of the type.  The tabernacle was formed in exact detail, in every respect, to an existing tabernacle in heaven, “according to the pattern [Greek: tupos]” given to Moses in the mount (Hebrews 8:5).  The “print [Greek: tupos] of the nails” in the hands of Christ were exact imprints of the nails that had been driven into His hands (John 20:25).  The truth about biblical doctrine and types is that since the antitype is an exact imprint or duplicate of the type, doctrine can be taught from either.  No distinction, one from the other, can be made in this realm.


Another fundamental rule to remember is that types, contrary to common belief, “do NOT break down.”  To say that types break down is to say that types are imperfect.  God established types, and He established these types perfectly.  Types break down only in the minds of finite man.  If a man knew all there were to know about any particular type, that type could be followed to its nth degree and never break down.


NOTHING happened in a haphazard manner in the Old Testament.  EVERYTHING occurred according to a divine plan, established before the creation of the heavens and the earth (Hebrews 1:3; Ephesians 3:11).  And events throughout the Old Testament happened as “types” in order that God might have these events and experiences of individuals to draw upon, allowing the Spirit of God to use these events and experiences to instruct Christians in the deep things of God.


Types are as accurate as mathematics.” (F.B. Meyer)


Chapter One


Adam and Eve


Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned—


For until the law sin was in the world, but sin is not imputed when there is no law.


Nevertheless death reigned from Adam to Moses, even over those who had not sinned according to the likeness of the transgression of Adam, who is a type of Him who was to come. (Romans 5:12-14)


The account of Adam and Eve in Genesis chapters one through three provides us not only with the one true account of man’s beginning, but this account also provides us with the original type of Christ and His bride.  God has interwoven great spiritual lessons into the account of man’s historic beginning, reflecting upon the person and work of His Son.


Adam was the first man upon the earth.  He was also a type of Christ, the Second Man, the Last Adam (1 Corinthians 15:45-47).  The experiences of Adam and Eve prefigure the experiences of Christ and His bride.  The basic principles relating to the formation of the bride and the redemptive work of the Son in relation to the bride are set forth in these chapters and remain unchanged throughout Scripture.


Formation of the Bride


So God created man in His own image; in the image of God He created him; male and female He created them.


And the LORD God said,It is not good that man should be alone; I will make him a helper comparable to him.”


And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place.


Then the rib that the LORD God had taken from man He made into a woman, and He brought her to the man.” (Genesis 1:27; 2:18, 21, 22)


1) Out of the Body


Eve was created in Adam at the very beginning, but was not brought into existence as a separate entity until a later point in time.  Adam was put to sleep, his side opened, and from this opened side God took one of his ribs and formed Eve.  Eve was taken out of Adam and then presented back to Adam for “a helper.”  Eve was a part of the very being of Adam; and, resultantly, separate from Eve, Adam was incomplete.  In this respect, Eve, being presented back to Adam for “a helpercompleted Adam.  And, in the highest sense, God looked upon the existing union as one flesh” (Genesis 2:21-24).


The bride of Christ has existed in the Son from eternity. The bride’s existence and salvation date from “before the foundation of the world” (Ephesians 1:4; Revelation 13:8).  The bride, however, could not be brought into existence as a separate entity until after the Son had been put to sleep and His side opened.


This occurred at Calvary.  The Son died, and His side was opened.  And out of this opened side issued forth “blood” and “water” — the two elements necessary to bring into existence the bride, separate from the body, but still part of the body (John 19:34).  Once the complete, redeemed bride has been brought into existence through the means that God has provided, the bride will be presented back to the Son, completing the Son.  And, in the highest sense, God will look upon the existing union as one flesh” (Ephesians 5:26-32).


God’s past work of bringing Eve into existence and His present work (to be completed in the future) of bringing His Son’s bride into existence must be studied in the light of one another.  In Genesis 2:22 the rib God took from Adam’s side “He made into a woman.”  The Hebrew word translated “made” in this verse is banah, which means, “to build.”  Eve was created in Adam at the beginning, later taken out of Adam, built into a bride, and then presented back to Adam.  In Matthew 16:18 Christ said, “...upon this rock I will build my Church.”  The Church (in the sense in which the word is used in Matthew 16:18), created in Christ from eternity, is presently being called out of the body and built into a bride.  And the time when this process will be completed and the bride presented back to the Son lies in the future.


(The word “church” comes from a compound Greek word [ekklesia], which means, “called out.”  And this word is used in the New Testament in more than one way.  It is used during the present dispensation relative to all of the saved, for the bride has yet to be singled out and set apart from the remainder of the saved.  That is to say, the bride, though presently being called out of the called, has yet to be set apart as a separate entity [e.g., Revelation 1-3].  However, looking beyond this present dispensation [following that time when the bride will have been set apart in the preceding manner], the use of the word ekklesia becomes more restrictive in the way the matter is looked upon in the New Testament.


Referring to time beyond the present dispensation, the word ekklesia is used relative to those who will be placed as firstborn sons, adopted [“adoption” (Greek: huiothesia) means son-placing] — placed in a position to rule and to reign, for, within the human realm, firstborn sons alone can rule [Hebrews 12:23].  And these sons, looked upon in another respect, will rule as consort queen with God’s Son, Jesus.  These will be the ones who, in accord with Genesis chapter two, will be removed from Christ’s body, forming the bride of the Second Man,” the “Last Adam.


The “called out” being removed from the “called” is what is in view in Paul’s reference to an “out-resurrection” in Philippians 3:11 [“resurrection,” KJV; Greek: exanastasis, “out-resurrection”].  The word exanastasis is a compound Greek word that literally means “to stand up out of.”  It is one group standing up out of a single larger group — the “called out” being removed from the “called.”  And this will result from issues and determinations emanating from the judgment seat [ref. Appendix].


Remaining within the future scope of the matter and the exact meaning of the word ekklesia [called out], the clear teaching of Scripture attests to the fact that those who will form the Church in that coming day are not those presently being removed from the world.  Those taken from the world are the “called.”  The “called out” are to be taken from the called, the saved, the body.


In the preceding respect, the Church in that coming day will be the body of Christ [cf. Colossians 1:18] in the same sense that Eve was the body of Adam.  She was bone of his bones, and flesh of his flesh [Genesis 2:23].  ALL of Eve was of Adam’s body, but she was not ALL of Adam’s body.  “We are members of His body, of His flesh, and of His bones” [Ephesians 5:30].  ALL of the bride will be of Christ’s body, but not ALL of His body.)


Thus, contrary to that which is commonly believed in Christendom, the bride — in either the type or the antitype — does not constitute all of the body.  Just as Eve was taken out of Adam’s body, the bride of Christ will be taken out of the Son’s body.  The entire body over which He is the Head consists of all the saved during this present dispensation.  But the bride consists of a smaller group that is presently being called out of the larger group, i.e., called out of the body.


All of the saved are “called” and form part of the body, but only the “called out” — those to be taken out of the body — will form the bride of Christ.  The bride will be a selection out of a selection: “Many are called, but few are chosen [lit., ‘few are called out’]” (Matthew 22:14).  The type has been set, and the antitype MUST follow the type in exact detail.


Note that man had no part in God’s work surrounding the formation of Eve — from the time of her creation in Adam, to the time when she was presented back to Adam.  Nor can man have a part in the formation of the Son’s bride. It was Christ, not man, who said, “. . . I WILL BUILD my Church.”


2) Blood and Water


The two elements from the opened side of Christ, necessary to bring into existence the bride, are “blood” and “water.”  The correct order is — as in Scripture — blood first, and then water.


To correctly understand the place of both blood and water in the formation of the bride, a person must again look to Old Testament typology.  Worship in Israel centered on the tabernacle, and later the temple.  Blood sacrifices to atone for sin took place at the brazen altar in the courtyard, and a priest from the tribe of Levi ministered on behalf of the Israelite for whom the sacrifice had been slain.


The priest ministered between the brazen altar and the Holy Place.  Between these two points lay the brazen laver filled with water.  The priest’s hands and feet became defiled as he ministered in the courtyard, and he had to wash these parts of his body on his journey toward the Holy Place.  And blood at the brazen altar and water at the brazen laver constituted the two elements of which the priest had to avail himself BEFORE he could enter into the Holy Place.


In this same respect, in the antitype, the Christian himself is a priest today (1 Peter 2:9, 10).  The Christian, as the Old Testament priest, has direct access to that typified by the blood shed at the brazen altar, the water at the brazen laver, and entrance into the Holy Place.  And moving the present priesthood of Christians into the Messianic Era, Christians occupying positions with Christ will, in that day, constitute a kingdom of priests, or individually, king-priests (Revelation 1:6; 5:10).  And this kingdom of priests, these king-priests, will then rule the earth with the great King-Priest after the order of Melchizedek (Hebrews 6:18-20).


The blood of Christ has been shed, and through this shed blood we presently possess eternal salvation.  An individual, having appropriated the blood shed at the brazen altar (pointing to Christ's finished work at Calvary), is in a position to approach the Holy Place and have fellowship with the Father in the Holy of Holies through the rent Veil, through the “one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5; Hebrews 10:19).  But the brazen laver filled with water stands in his path.  The water speaks of continual cleansing from the defilement of this world after an individual has been saved through a Sacrifice typified by the sacrifices occurring at the brazen altar.  And this continual cleansing is effected through Christ’s high priestly ministry on the basis of His shed blood presently on the mercy seat in the tabernacle in heaven.


The Christian though must allow Christ to cleanse him from accrued defilement.  The Christian must act himself if cleansing is to occur.


In the ministry of the priests in Israel in the Old Testament, water was present in the laver in the courtyard of the tabernacle, but a priest himself had to act.  He, as an individual, had to wash his hands and his feet.  Then the entire matter of sin among the people of God was dealt with in relation to blood on the mercy seat in the Holy of Holies once a year.


Viewing both aspects of the typology seen in the priestly ministry surrounding the tabernacle in this respect (priestly ministry surrounding both the laver and the mercy seat), continual cleansing seen at the laver is effected through Christ’s present work as High Priest in the heavenly sanctuary; and He performs this work in a continuous manner on the basis of His shed blood on the mercy seat.  


But, just as a priest himself in Israel had to act (he had to wash his hands and feet at the laver), so does the Christian himself have to act.  The Christian himself has to confess his sins (1 John 1:6-2:2).


The necessity of cleansing for the bride after this fashion, taught in spiritual lessons drawn from the tabernacle, is vividly set forth in the words of Jesus to Peter in John 13:8- 10:


Peter said to Him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.”


Simon Peter said to Him, Lord, not my feet only, but also my hands and my head!


Jesus said to him, He who is bathed [“washed” KJV] needs only to wash his feet, but is completely clean; and you are clean, but not all of you.


In the Greek text there is a play on the words translated “wash” in these verses.  The Greek words are nipto and louo.  Nipto means to wash a part of the body; and louo means to wash the entire body.  The word nipto (partial washing) is used in verse eight and both words are used in verse ten.  The first word in verse ten is louo (complete washing), and the second word is nipto (partial washing).


In verse eight, Jesus told Peter that apart from a partial washing, Peter could have no part WITH Him.  Peter’s response in verse nine indicates that he did not yet understand the significance of this partial washing.  Peter, desiring to assure himself of having a part WITH Christ, requested more than a partial washing.  Peter requested a complete washing.


However, Jesus told Peter that the one who had been completely washed (louo) needed only a partial washing (nipto).  Peter had been completely cleansed once — a one-time event that could never be changed, altered, or repeated.  


But living in a body of death in this present world, Peter would become defiled over and over, requiring continual partial cleansings.  And apart from these partial cleansings, Peter could have no part WITH Christ.


Christians have been completely washed once.  This cleansing can never be changed, altered, or repeated.  However, just as the priests in the Old Testament ministering between the brazen altar and the Holy Place continually became defiled and had to wash their hands and feet at the brazen laver, the priests in the New Testament (Christians) continually become defiled in their present pilgrim walk, and must, time after time, avail themselves of cleansing through the antitype of the cleansing provided by water in the laver before they can enter into the Holy Place and have fellowshipwith the Father, and with his Son Jesus Christ” (1 John 1:3-2:2).


Christians are IN Christ, eternally safe and secure because of a complete cleansing (louo). But apart from partial cleansings (nipto) from the defilement of this world through confession of sin (1 John 1:9), Christians cannot have a part WITH Christ.


The truths taught by Christ through washing the disciples’ feet are the same truths taught by the blood and water flowing from the opened side of Christ.  The blood alone is sufficient to place one IN Christ, but the water is also required if one is to have a part WITH Christ.  Both elements are necessary to bring the bride, who is to be taken out of the body, into existence.


Fall and Redemption of the Bride


For Adam was first formed, then Eve.


And Adam was not deceived, but the woman being deceived was in the transgression.

(1 Timothy 2:13, 14)


1) Satans Method


In the Genesis account of the fall (chapter 3), Satan entered into the serpent of the field and approached Eve with the question, “Has God indeed said, You shall not eat of every tree of the garden” (v. 3:1b)?  Satan, in order to bring about the fall of Adam, approached Eve and dealt with her on the basis of what God had said.  Eve’s response and Satan’s action following her response are quite revealing.  In answering Satan, Eve not only altered but also added to the Word of God.  Satan then cast doubt on the veracity of God’s Word, resulting in Eve’s sin, and the subsequent fall of Adam as the federal head of the new creation (vv. 2-6).


This is the first mention of Satan in Scripture, and several things stand out prominently in this first-mention account surrounding satanic activity: Satans ways are subtle, and he uses the Word of God; and, according to the rule of first-mention in Scripture, Satans methods can only remain unchanged throughout all of subsequent Scripture.


Satan has appeared down through the years as an “angel of light,” and his ministers appear as “ministers of righteousness” (2 Corinthians 11:14, 15).  His primary attack has always been against the people of God, through the Word of God.  Thus, it is vitally important that Christians not only know exactly what God has said in His Word, but also know that God has spoken with finality.  The final court of appeals must always be the Word of God, never man’s reasoning or interpretation.


Adam was brought into existence to have dominion over the earth (Genesis 1:26-28).   This was the dominion that Satan possessed (Ezekiel 28:14; Luke 4:5, 6).  Satan knew that the supplanter (Adam) was on the scene; and in order to retain his position as the earth’s ruler, he knew that Adam, through sin, must be disqualified.


Satan, however, did not approach Adam directly.  Adam knew, as Satan knew, exactly what God had said.  And with Satan knowing this, he knew that Adam could not be easily deceived in this respect.  Thus Satan, knowing the position that Eve occupied in relation to Adam (a part of Adam's very being), approached and deceived Eve.  Then, Eve’s sin placed Adam in the peculiar position of having no choice other than to also partake of the forbidden fruit.


God had given Adam three commands:


1) Of every tree of the garden you may freely eat (2:16b).


2) But of the tree of the knowledge of good and evil, you shall not eat (2:17a).


3) A man . . . shall cling to his wife: and they shall become one flesh (2:24).


In Genesis 2:16, 17, God’s commands allowed man to eat of every tree in the garden except the tree of the knowledge of good and evil.  Among the trees provided for food was the tree of life.  And though the eating of fruit from this tree would have provided for man’s perpetual existence throughout the endless ages, this was not the purpose for the tree of life.  Man existed in a sinless, undying state prior to the fall.  And in this condition, man had no need for fruit from a tree to prolong his life.  Following the fall though, man was barred from the tree of life, for eating of this tree at that time could have placed him in an undying state in his newly acquired sinful condition.


In this light, in reality, man’s initial act resulting in the fall, which became sin following the fall, was his failure to eat of the tree of life, as God had previously commanded.  Had Adam eaten of this tree before the fall, the only logical conclusion that follows is that the fall could not have occurred (else man would have lived forever in a fallen state because he had previously eaten of the tree of life, preventing man from realizing the purpose for his creation).


(Refer to the Appendix in this book for a detailed exposition of the purpose for the tree of life and why it was absolutely necessary for Adam not only to eat of this tree but to eat of this tree as a complete being [Adam, with Eve] if he was to fulfill God’s purpose for his creation.


Understanding God’s purpose for the tree of life is intimately connected with understanding a number of things dealt with at the very outset of Scripture.  It is intimately connected with understanding the purpose for man’s creation, that which Adam did following Eve partaking of the forbidden fruit, the purpose for man’s redemption, and that which lies in the future for man.)


2) Gods Provision


In Genesis 2:24 God told Adam to cling to his wife.  Once Eve had disobeyed God by partaking of the forbidden fruit, Adam was then in no position to eat of the tree of life.  A part of his very being, Eve, who was bone of his bones, and flesh of his flesh (2:23), had eaten of the forbidden fruit and was in a fallen state.


Eve in her fallen state was no longer in a position to eat of the tree of life.  Even though Adam hadn’t sinned, he was incomplete without Eve, who had sinned.  Thus, Adam, being incomplete without Eve, could not now eat of the tree of life.  Neither Adam nor Eve could eat of the tree of life after Eve had partaken of the forbidden fruit.  Adam, in order to one day eat of the tree of life as a complete being, had no choice other than to cling to his wife by also partaking of fruit from the tree of the knowledge of good and evil.


Once Adam had partaken of the forbidden fruit, the complete being of Adam became in a fallen state.  This is the point where the fall actually occurred — the federal head of the new creation himself partaking of the forbidden fruit.  And that which Adam did was the only course of action possible for him to take to bring about Eve’s redemption, allowing Adam, as a complete being (Adam with Eve), to one day find himself in a position to eat of the tree of life.


Adam was NOT deceived, but sinned with full knowledge of that which he was doing (1 Timothy 2:14).  God then provided a blood sacrifice and clothed Adam and Eve with coats of skins (Genesis 3:21).


And the subsequent removal of man from the garden in Eden was not God’s judgment upon man for his sin.  This removal was to prevent man from eating of the tree of life and living forever in his fallen state (Genesis 3:22-24).


The original type of Christ’s redemptive work on behalf of His bride has forever been set forth in the act of Adam after Eve had sinned.


The “First Adam” found Eve in a fallen state.  He then partook of sin to bring about Eve’s redemption, in order that both might one day be able to eat of the tree of life together.


The “Last Adam,” likewise, found His bride in a fallen state.  He was then made “sin for us, who knew no sin; that we might be made the righteousness of God in Him” (2 Corinthians 5:21).  “The Lord has laid on Him the iniquity of us all” (Isaiah 53:6).  He “bore our sins in His own body on the tree” (1 Peter 2:24).  Jesus was made sin to redeem His bride in order that both might one day be able to eat of the tree of life together.


In the first three chapters of Genesis, both the purpose and means of our salvation are set forth.  The “First Adam” was created to rule the earth, and Eve was removed from his body to rule as consort queen with him.  But Adam, through an encounter with Satan, resulting in the fall, forfeited his right to rule the earth.


Then, the “Last Adam,” through an encounter with Satan (Matthew 4:1-11), and His finished work on Calvary (John 19:30), has not only shown Himself fully qualified to rule the earth, but He has also redeemed that which the “First Adam” forfeited in the fall.  And the “Last Adam,” as the “First Adam,” will have a bride taken from His body, destined to rule the earth as consort queen with Him.


“The secret of Adam is the secret of the Messiah . . . As the first man was the one that sinned, so shall the Messiah be the one to do sin away.”


—A Jewish Rabbi of antiquity


Gary T. Whipple[2]


The Church of the Kingdom


In this chapter, our attention will be drawn to the many references that speak of the coming Church . . . we will see a miniature picture of the instructions given to the Church that teach entrance into the kingdom, cleansing, forgiveness and Church discipline. . . .


[Matthew 16:18]


Upon this rock I will build My Church . . . .”  Our Lord introduces the word “church,” a word misunderstood by Bible teachers and preachers, because most Christians have never heard the kingdom truths.  They interpret everything in light of first tense salvation, making “church,” in all cases, mean all the saved.  But this is not true in every instance.  In one place in the Bible, the Greek word for “church” is translated “assembly” (KJV) and used to designate a group of citizens called-out from other citizens to discuss the affairs of state (Acts 19:39).  It is used in the Greek translation of the Old Testament to designate the gathering of Israel or representatives of the nation.  It is also used to designate a local body of believers.  But in the text before us, it is used to designate those who will be the bride of Christ, a higher selection of the “chosen” (the wedding guests), who will be called-out of the body of Christ at the judgment seat.  They will enter the kingdom as the “faithful.”  The Greek word for church is ekklesia, which means “a called out.”  We would naturally ask, “A calling-out of what?”  The average Christian would answer, “Called-out of the lost.”  But that cannot be, for when God saves a lost man, the Scripture tells us that he is “called,” not “called-out.”  As a matter of fact, the Greek word for “called-out” (eklektos) is translated “chosen” in Matthew 22:14 and is used in conjunction with the word “called” (kletos): “many are called [saved] but few are chosen [called-out of the saved].”  The Church in its highest expression, as used in our text, must be an assembly of people who will be “called-out” (chosen) of all the saved at the judgment seat of Christ and made (built) into the bride of Christ.


The Typology of Adam and His Bride


This is seen in the typology of Adam and his bride, Eve, of whom Christ (the last Adam) and His bride are the antitype.  Let us note carefully the scripture that forms the type in Genesis 2:21, 22, “And the LORD God caused a deep sleep to fall on Adam, and he slept; and He took one of his ribs, and closed up the flesh in its place. Then the rib which the LORD God had taken from man He made into a woman and He brought her to the man.”  God put Adam to sleep in the garden and took a rib out of his body; after which, He closed up the wound to his side.  Plainly, the rib represents another body of Adam.  The scripture impresses this upon us when it say that after God took out the rib, He closed up the side of Adam, thus signifying it to be separate from Adam’s main body.  This action of God not only speaks of the impossibility of the second body ever becoming a part of the first, but it also speaks of the impossibility of any of the first becoming a part of the second.  There is finality about it.


Now, let us look at the antitype of Adam, Jesus Christ, the “last Adam” (1 Corinthians 15:45).  God put Him to sleep (death on the cross) in a garden (Calvary was located in a garden), where He opened His side with a Roman spear.  Out of His side flowed a portion of His body, blood and water, signifying sanctification, i.e., being set apart (Hebrews 9:19-22; 1 John 1:7-9).  Keep in mind that the antitype speaks of spiritual things and not earthly.  The body of Christ (His first body), then, represents people; all who would ever be saved by grace through faith, for they were judicially placed in Christ on the cross and crucified with Him (Galatians 2:20a).  On the other hand, the portion of His body that flowed out of His side represents those Christians who are being set apart and, as a result, will be chosenout of His first body (i.e., “called-out of the “called”) by God at the judgment seat of Christ.  It will be at the judgment seat that the side of Christ (figuratively speaking) will be closed forever, separating His body into two separate bodies; one that will be the “called,” the body of Christ, and the other that will be known as the “chosen” (Greek: the out-called).


We have not addressed the bride of Christ in our type, because the bride must yet be built by God out of the chosen (the out-called).  To see this, let us return to the type.  After God had chosen out of Adam’s first body a second body (a rib) and had closed His side, He took the chosen (the second body) and “made [Hebrew: built]” a woman.  Eve was not built from Adam’s first body, for his die had already been closed up; but from his second body, which was chosen-out of his first.  In the antitype, God will, likewise, take the chosen (Christ’s second body) after His side is closed up (the finality of the judgment seat of Christ) and, from it, He will build (is now building according to His sovereignty) the bride of Christ.  According to the parable that Christ taught concerning the bride, she will be called the “faithful.”


The Appearing of the Bride


These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful. (Revelation 17:14)


In this verse from Revelation, God further reveals the bride of Christ, who will appear with Him at His second coming.  When we first read this verse, it may appear that there are three groups of people with Him—the called, the chosen, and the faithful.  However, the Greek text, by using adjectives instead of nouns, indicates that God is showing us only one gr0oup, the faithful, and the states through which they progressed.  This one group, then, will be those who have attained to the “faithful” (the bride of Christ) from out of the “chosen,” who will be called-out of the “called.”


Upon this rock I will build my Church.”  In Matthew 16, it seems spiritually correct to interpret the word “Church” as those who represent a higher selection out from the chosen (who will be called-out of the saved at the judgment seat of Christ), who will rule and reign with Christ over His kingdom.  The Church (Greek: ekklesia), then, must be composed of all the saints whose foundation is built upon the rock of the kingdom doctrines, and who are presently being called-out of the body as the chosen to be built into the bride of Christ.  They will be known as the faithful.


Jesus’ parables of the kingdom of the heavens in Matthew seem to confirm what we have written here.  Each of these parables teaches a different truth concerning the Church, which, when taken as a whole, gives us a clear picture of the called, the chosen, and the faithful.


A. Edwin Wilson[3]


My thought and conviction is that Christ has two spiritual bodies.  Body number one is made up of all Christians.  Body number two is His bride, which — though taken out of his body — nonetheless is also His body.  Eve as the body of Adam was a very small part of his whole body; so the Church is a part of the body of Christ but a very small portion of His complete body.


The bride of Christ is selected out of the body of Christ on the basis of works emanating from faithfulness (Luke 19:11-27; 1 Corinthians 3:12-15).  Those constituting the bride possess a double portion of the Holy Spirit (Matthew 25:1-13), and are not only hearers of the Word (saved), but are also doers (faithful workers).


Possibly the key to understanding the body and the bride of Christ is to be found in the fact that the body of Christ is composed of all of the Christians of the New Testament: whereas the bride of Christ is made up of the obedient, faithful, fruitful, sanctified Christians from among those who constitute the body.  Therefore, in a real, literal, Scriptural sense, the Church of Christ is both body and bride of Christ.



Adam and Eve, a Type of Christ and His Bride — the Church


The sweetest relationship existing between man and woman is that of husband and wife.  The sweetest relationship existing between God and man is that of husband and wife.  Israel is God’s wife and the Church is to become the wife of the Lord Jesus Christ.  There are many wives in the Old Testament, who, in relationship to their husbands, typify, symbolize or illustrate some particular phase of the relationship between Christ and His bride.  In this article we want to consider Eve as a type of the Church — the bride of Christ.


Our conviction, born of prayer and the study of the Word, is that while the expressions bride and Church can well be synonymous, they are different, though in one respect, analogous to the body.  Eve as the bride of Adam typifies the Church — the bride of Christ — in two respects:


First, as the bride in predestination.  When God created Adam and Eve they were one person.  Eve was in Adam.  Their name, while two persons in one, was Adam (singular).  For Adam to be socially complete, Eve had to be taken out of him and made a separate and distinct personality and then brought back to him that he might have fellowship with her.  Ephesians 1:4 speaks of the Church as being in Christ before the foundation of the world.  In order for Jesus, then, to be socially complete, the Church had to be taken out of Him and made a distinct personality and presented to Him for fellowship throughout eternity.


God caused a deep sleep to come upon Adam, and during this period of time opened his side and took a portion of his body, out of which He made Eve, his bride.  She was the converse and counterpart of Adam — his other self.  Likewise, when Christ became dead His side was opened, and there came out that part of His body that brought into existence His bride — the Church.  Just as Adam was incomplete without Eve, so Christ was incomplete without His bride, the Church, His body the fullness of Him that fills all in all.  Through Adam, Eve received all her dignity, position, and blessing.  Through Christ, the Church receives all her dignity, position, and blessing.  The existence of the Church in the mind of God as the bride of Christ was predestinated and fore-ordained from eternity.  Eve being in Adam from the day of his creation beautifully typifies and illustrates the Church in predestination.


The second fact typified by Adam and Eve is relative to the composition or constituency of the Church.  Everything that God does is according to pattern, by number, by weight and by measure.  When He forms a plan or pattern He never changes it but goes right on through the ages working according to His own pattern, which is perfect from the beginning.  It has become axiomatic among students of types that the first time a type occurs, the pattern is set.  But in the instances of Adam and eve, we have far more than just a type or illustration.  Here is a divine and perfect rule that is never changed.  Here is infallible proof substantiated by many other Scriptures that the chosen company that will form the bride of Christ is but a small part of the body of Christ.  The bride is taken out of the body and is in the highest sense the body of Christ, just as Eve is Adam’s body BUT NOT ALL OF HIS BODY.  Consider the proportionate relationship between one rib and the remainder of the body.  When Eve was taken out of Adam’s body she was called isha, which means, “taken out of man,” who was called ish.  We have the same expression in English.  She was called wo-man because she was “taken out of man.”


First Corinthians 16:23 calls to our attention that there are several orders or companies of individuals on earth.  All of the saved of the Old and New Testaments do not constitute one group.  There are different groups of the saved in the Old Testament and there are several different groups of saved in the New Testament.  All of the New Testament saints make up the body of Christ, but a certain group (by their own choice to suffer with Christ, to overcome the world, the flesh, and the devil, to maintain faithful obedience to His commands, to win certain crowns proffered by God) constitute those who will be taken out of the great body of New Testament saints and make up the bride of Christ.  This follows the pattern of Eve being taken out of the body of Adam and becoming his bride.


Possibly no one misconception has resulted in such loose living or utter disregard for the commandments of the Lord than the teaching that every Christian, regardless of how he lives, is a member of the bride of Christ and will rule and reign with Him.  Be instructed and know that while eternal life is a gift of the grace of God, rewards and rulership are based on fidelity to our Lord and Savior Jesus Christ.


Nancy Missler[4]


The Wedding Ceremony and the Marriage Feast


Next we will be discussing an area that is not well trodden, so please again “be as the Bereans,” get into the Word and check out everything that is shared (Acts 17:11).


The second event that occurs in heaven, after the Rapture and the Bema Seat Judgment, is the gathering of the Bride and the Marriage Ceremony itself (Revelation 19:6-8).  The word “marriage” in the Greek is gamos (Strong’s #1062), which means a wedding, especially a wedding feast as in Matthew 25:10 (the Ten Virgins).  But, gamos can also simply mean the wedding ceremony itself as in John 2:1.


Christ’s Wedding Ceremony will be intimate and held in heaven just before He returns to the earth at His second coming.  The Marriage Supper or Feast will then be held on earth once the Millennium begins as it includes “the friends of the groom” (i.e., John the Baptist) who are not resurrected until His Second Coming (John 3:29).


The believers whose works pass the “baptism of fire” at the Bema Judgment Seat and who are deemed fit to inherit the kingdom will attend the Marriage ceremonies.  Believers must be sanctified in order to be presented to Christ as a pure virgin (Hebrews 12:14).  These are the “doers of the Word,” not hearers only (Revelation 19:1-9).  They are ones who have been deemed worthy to enter the bridal chamber because they have on the appropriate wedding garments.  This wedding garment is not the original white garment they received at their new birth, i.e., the righteousness of Christ, but their “own” garment made up of their own deeds of righteousness (Revelation 19:7, 8).


So, only those who are prepared and fit for the kingdom (dressed in the appropriate wedding garments) will be able to attend the wedding.  To be made “ready” means to be arrayed in fine linen, clear and white — which, again, is symbolic of the righteous acts of the saints. . . .


As we have said before, the salvation of our spirit (justification) is a “free gift.”  There is nothing more we must do to receive it, other than simply accept it.  Entering the feast and inheriting the Millennial Kingdom, however, is another thing.  It comes with endurance, perseverance, suffering, and personal crucifixion.


Thus, complete salvation (justification plus sanctification) entails not only new life in our spirit, but also the transformation of our soul as well.


One of Paul’s parting comments to the Philippians was: “Not as though I had already attained, either were already perfect [spiritually mature]; but I follow after, if that I may apprehend that for which also I am apprehended of Christ JesusBrethren, I count not myself to have apprehended; but this one thing I do, forgetting those things that are behind, and reaching forth to those things that are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” (Philippians 3:12-14)


Life truly is a contest.  However, as we are beginning to see, only the overcomers win!


Many Christians today are looking for, waiting for and longing for the return of Christ.  But, because they have not washed themselves nor prepared a proper wedding garment, they will be shocked when the Lord finally does come and says, “I know you not” and closes the door to the wedding.



[1] The Bride in Genesis by Arlen L. Chitwood, The Lamp Broadcast, Inc., 1999, pages vii-xvii, 1-11

[2] The Matthew Mysteries by Gary T. Whipple, Schoettle Publishing Co., Inc., 1995, pages 215-218

[3] Selected Writings of A. Edwin Wilson, edited by Arlen L. Chitwood, Schoettle Publishing Co., Inc., 1996, pages 102-104

[4] The Kingdom, Power, & Glory—The Overcomer’s Handbook by Nancy Missler, The King’s High Way Ministries, Inc., 2008, pages 87, 95