The Study of Scripture
By Arlen L.
In the beginning God . . . . (Genesis 1:1a)
The book of the genealogy of Jesus Christ, the Son of David,
the Son of Abraham.
In the beginning was the Word, and the Word was with God, and
the Word was God. (John 1:1)
The Old Testament opens with the statement, “In the beginning God created the
heavens and the earth”; and the gospel of
John opens with a parallel simple statement, “In the beginning was
the Word . . . All things were made by Him . . .” (John 1:1a, 3a).
Both references go back to the same point in time — the beginning of God’s
creative activity relative to the heavens and the earth.
The first five
verses of Genesis parallel the first five verses of the gospel of John.
Then, beginning with verse six in the gospel account, though the parallel
between the two books continues, John moves millenniums ahead and deals with
events during his day, though he still continues to reference events of prior
The gospel of Matthew, opening
the New Testament after the manner in which man has arranged the order of the
four gospels, immediately references the Old Testament after another fashion — “The
book of the generation of Jesus Christ, the son of David, the son
of Abraham” (1:1). And in the gospel of Luke, the matter of
Christ’s genealogy is carried all the way back to Adam (3:23-38).
Thus, in this respect, the Old
Testament leads into the New after an inseparable fashion, regardless
of which gospel is being referenced. The New Testament forms a continuation
and completion of that which was begun in the old; and both together constitute
one continuous, complete revelation that God gave to man over a
period of about 1,500 years through some forty different Jewish writers,
revealing His plans and purposes in relation to man, the earth, and the universe
(Refer to the foreword in this book to see why the gospel of
John should be viewed as beginning the New Testament, not the gospel of
Matthew, even though any one of the four gospels can be seen as forming a
continuation of Old Testament revelation.)
In this respect,
one Testament (Old or New) must be understood in the light of the other (Old or
New), apart from
precedence given to either.
It is no more or no less valid to interpret the Old Testament in the light of
the New as it is to interpret the New Testament in the light of the Old. One is
to be interpreted both in the light of itself (other parts of the same
Testament) and in the light of the other (the New in the light of the Old, or
the Old in the light of the New)
The interpretative method laid down in Scripture is very simple:
. . . not in words that man’s
wisdom teaches but that the Holy Spirit teaches, comparing spiritual
things with spiritual. (1 Corinthians 2:13b)
One part of the Word (at any point in the Old or New
Testaments) is compared with another part of the Word (at any point in the Old
or New Testaments) under the leadership of the indwelling Spirit.
Then, again, many of the distinctions that Christians often view between the Old
and New Testaments simply do not exist. A basis for calling the two parts of
Scripture by these names could be derived from verses such as 2 Corinthians
3:6, 14; but to see one Testament as Jewish and the other as
Christian, as is often done, is about as far removed from biblical reality as
one can get.
The word “testament” is a translation of the Greek word for covenant (diatheke).
The word appears thirty-three times in the New Testament, and, in the King
James Version (KJV) of the Bible, it has
been rendered “covenant” twenty times and “testament” the other thirteen (cf.
Hebrews 9:4, 15). Either translation is correct so long as
one understands that the thought has to do with two different covenants.
And confusion often arises at this point through the erroneous thought that the
new covenant has been made with the Church. That simply is incorrect.
Covenants are not made with the Church. They never have been, and they never
Since the call of Abraham 4,000 years ago, God, within His covenant relationship
to mankind, concerns Himself with one nation alone — the nation of
Israel (Romans 9:4). The old covenant was made with the house of
Israel during the days of Moses, and the new covenant will be made with the
house of Israel when the One greater than Moses returns (Hebrews 8:7ff;
cf. Jeremiah 31:31ff).
During the interim, Christians are ministers of the new covenant in the sense
that the shed blood of Christ is the blood of this covenant, and the entire
basis for any Christian’s ministry has to do with this blood — blood shed at
Calvary, presently on the mercy seat in the Holy of Holies of the heavenly
tabernacle (Matthew 26:28; 2 Corinthians 3:6; Hebrews 9:14-22).
But the fact remains. The new covenant has not been — nor will it ever be —
made with the Church.
The new covenant will replace the old, and it will be made with those in
possession of the old. And, apart from being ministers of the new during the
interim (for the blood has been shed, and this is the basis for all ministry
during the present time), the Church has no more to do with the establishment of
the new covenant than it did with the establishment of the old covenant.
Thus, when one talks about “New Testament doctrine,” “New Testament theology,”
etc., the expressions cannot extend beyond the thought of doctrine or theology
that has for its basis the shed blood of Christ; and this is something that
cannot be understood at all apart from the Old Testament.
Revelation surrounding the shedding of blood for the
remission of sins begins in Genesis,
chapter three, immediately following man’s fall; and the entire Old
Testament sacrificial system that followed pointed toward the One — of whom the
prophets spoke (cf. Isaiah 53:12; Zechariah 12:10; 13:6) —
who would one day come and take away “the sin of the world” by the
sacrifice of Himself (John 1:29).
The foundations have been established in the Old Testament, and both
Testaments together comprise one continuous, complete revelation
of all the various facets of the person and work of Christ. And the only way
one can grasp the complete picture is to look at the whole of Scripture after
All Scripture is
2 Timothy 3:16 in the
All Scripture is given by
inspiration of God, and is profitable for doctrine [teaching],
for reproof, for correction, for instruction in righteousness.
The words, “given by inspiration of God,” are a
translation of the one Greek word, theopneustos, meaning “God-breathed.”
This is a compound word comprised of Theos (“God”) and pneuma
(“breath” in this particular usage [this is also the word used for “Spirit” in
the New Testament — the Holy Spirit, man’s spirit, and the use of spirit in
general; also “wind” in John 3:8]).
That which is meant by and the
implications of Scripture being God-breathed are given in a somewhat simple
manner in Scripture, but one has to look at and compare related parts of both
Testaments before he can really begin to see and understand that which is
involved. A person has to reference passages in both Testaments, studying
passages from one in the light of passages from the other. He has to compare
Scripture with Scripture,
he has to compare “spiritual things with spiritual.”
Note first of all Hebrews 4:12a:
For the Word of God is living
and powerful, and sharper than any two-edged sword. . . .
Now, the question: Why is the Word of God “living,”
“powerful,” and “sharper than any two-edged sword”? The answer:
Because of its origin. The Word is “theopneustos”; the Word is
But, what does that mean? And why is the Word “living”
because of its origin? This is where one has to go back to beginning points in
the Old Testament and find the first mention in Scripture of God bringing a
matter to pass through the use of His breath.
This is necessary not only because of the need to compare Scripture with
Scripture but also because of a principle of biblical interpretation, called,
“the First-Mention Principle.”
This principle has to do with unchangeableness, and
it centers on an unchangeable structure of the Word given by the unchangeable
God. Because of the inherent nature of the Word, the first time a subject is
mentioned in Scripture, a pattern, a mold is established at that
point that remains unchanged throughout the remainder of Scripture.
Remaining within this principle, the first time one finds the breath of God
mentioned in Scripture is in Genesis 2:7, in connection with life
imparted to man; and, consequently, at this beginning point, this verse connects
life with the breath of God after an unchangeable fashion. God
formed and fashioned man from the dust of the ground, but man was not created
alive. Life was subsequently imparted through God breathing into man’s “nostrils
the breath of life,” resulting in man becoming “a living being [soul,
Thus, at this point in Scripture the unchangeable connection between God’s
breath and life is established and set. Only God can produce life,
and any time life is produced beyond this point it must always be through
the one means set forth at the beginning, revealed in Genesis 2:7.
The whole of the matter can be illustrated after a simple fashion from a later
Old Testament passage, the vision of the valley of dry bones in Ezekiel,
The bones are presented as lifeless, and the question is asked in verse three,
“Son of man, can these bones live?” Then note in verse five
how life is to be affected: “Surely I will cause breath to enter into you,
and you shall live.”
And verse eight, revealing their condition following “sinews,” “flesh,”
and “skin” covering them, but prior to God acting, states, “there was
no breath in them.” Then there is a cry in verse nine for “breath”
so that “these slain . . . may live.” And the end of the matter is then
given in verse ten: “. . .
breath came into them, and they lived, and stood upon their feet,
an exceeding great army.”
37, in its entirety, outlines events of a yet future day. It has to do with
that time when Messiah returns and life is restored to “the whole
house of Israel, which includes both those alive at that time [those already
possessing natural life, but not spiritual life] and resurrected Old Testament
saints [those already possessing spiritual life, but not natural life] [Exodus
13:19; cf. Ezekiel 36:24-28].
The remnant in the land today comprises only a small portion of “the whole
house of Israel”; and this remnant, in relation to God’s breath, can only be
described after the same fashion as Jews anywhere else in the world —
spiritually lifeless. Then, beyond that, the dead from the past
dispensation must be included [Scripture presents “the whole house of Israel”
remaining dead for the entire two days — 2,000 years — of the present
dispensation (John 11:6, 7, 43, 44)].
“The whole house of Israel” is pictured today after one fashion in
Scripture — very dry bones, without breath. But they will one day
two days [after 2,000 years] will He revive us: in the third day
[in the third 1,000-year period, the Messianic Era] He will raise us up,
and we shall live in His sight” [Hosea 6:2].)
Thus, there is the information from the Old Testament to show what is meant by
the statement in 2 Timothy 3:16 (“All Scripture is God-breathed .
. . .”), to show the connection between this verse and Hebrews 4:12 (“For
the Word of God is living . . . .”), and to show the full implications
involved by what is further stated about the whole of Scripture in both
(Note also Luke 8:55; James 2:26; Revelation 13:15. The
word pneuma appears in each verse, referring to “life”; and the word
should be understood as “breath” in these passages.)
Then there is the inseparable connection between the Spirit (the Pneuma)
and the Word:
For prophecy [referring to
written revelation (v. 20)] never came by the will of man, but
holy [set apart] men of God spoke as they were moved [borne along]
by the Holy Spirit.
(2 Peter 1:21)
The Word is “God-breathed,” and thus “living,”
because of the Spirit’s inseparable connection with the Word. He is the
One who gave the Word to man through man, and He is the One presently in
the world to guide man “into all truth” through the use of this Word (John
The Pneuma (Spirit/Breath) is not only the One who gave the Word after
this fashion in past time, but He is also the One who effects man’s regeneration
after a similar fashion during the present time. It is the present work of the
Pneuma (Spirit/Breath) in man’s regeneration that produces life (there
must be breathing in for man to pass “from death to life” [cf.
Genesis 1:2; 2:7; John 3:6-8; 5:24]). And the
Pneuma (Spirit/Breath) not only produces this life (based on Christ’s
finished work at Calvary), but He presently indwells the one to whom He has
imparted life in order to lead and guide that person into an understanding —
from immaturity to maturity — of the God-breathed Word that He Himself
previously imparted to man through man.
Thus, it is the breath of God producing life in unregenerate man today,
through the instrumentality of the Spirit, based on the Son’s finished work.
And that new life is nurtured and sustained by a continued work
of the Spirit, through the use of that which is itself the breath of God, and,
The Holy Spirit uses only that which is living to nourish and
nurture that which has been made alive. Spiritual growth from immaturity
to maturity requires spiritual nourishment, which is derived from only one
source. There’s no other way for spiritual growth to occur.
That’s why pastor-teachers have been exhorted to “Preach
the Word,” and that’s why Christians have been exhorted to “study” this same
Word (2 Timothy 2:15; 4:2). A person’s ability to
function in the spiritual realm is inseparably connected with that person’s
knowledge of and ability to use the Word of God.
It’s the WORD, the WORD, the WORD! Christians
have been given nothing else; nor do they need anything else.
“Faith is .
. . By (through) Faith . . . without Faith”
Now faith is the substance of
things hoped for, the evidence of things not seen. . . .
By [Through, KJV] faith we understand that the worlds were
framed by the Word of God, so that the things which are seen were not made of
things which are visible. . . . .
But without faith it is impossible to please Him, for he who comes to God
must believe that He is, and that He is a rewarder of those who
diligently seek Him.
(Hebrews 11:1, 3,
When an unsaved man believes on the Lord Jesus Christ, the Spirit breathes life
into that man, based on the finished work of God’s Son at Calvary. Breath
is imparted, and man passes “from death to life” (John 5:24;
Ephesians 2:1, 5). Man’s spiritual nature is made alive, resulting
in that individual possessing something that he, heretofore, didn’t possess —
spiritual life. This is wrought, in its entirety, through the work of the
Spirit of God; and this new life is then to be fed and nurtured by the same
Spirit through the use of that which is itself spiritual.
All is spiritual. Consequently, there is
a spiritual life that requires spiritual sustenance, resulting in
a spiritual walk, etc.
All of this is completely alien to the thinking of “the
natural man [‘the soulical man’],” who is “dead in trespasses and sins”
(Ephesians 2:1). He does not have spiritual life. His experiences
relative to “life” pertain only to the natural; and, resultingly, “the
things of the Spirit of God,” having to do with spiritual life, are “foolishness
to him” (1 Corithians 2:9-14).
Things having to do with this spiritual life are “spiritually discerned,”
and the natural man has no capacity to comprehend these things, for,
spiritually, he is dead. There is no breath from God within
that person. He is as the bones in the valley in Ezekiel 37
— very dry, without breath.
On the other hand, the spiritual man, having “passed from death to
life” through the impartation of breath, possesses the capacity to
understand spiritual truth. And the spiritual man, within his spiritual walk,
is to act in only one realm. He is to act in the realm of “faith.”
The interrelated realms of “sight,” “man’s wisdom,” “the
arm of flesh,” etc. are all alien to the realm of “faith.” Faith
alone has to do with “the spiritual”; all else has to do with “the
“Faith” is simply believing God. Acting or walking “by faith”
is simply acting or walking on the basis of what God has said about a matter.
. . . who has believed our
So then faith comes by [out
of] hearing, and hearing by [through] the Word of God. (Romans 10:16b, 17)
God has spoken, redeemed man within his spiritual capacity
is to avail himself of that which God has stated, and he is then to act
1) Faith is
Hebrews 11:1 is not a definition of faith. Rather the verse, continuing
from the preceding chapter, provides that which results in the spiritual
life from one’s exercise of faith. And, as is evident from the verses leading
into chapter eleven, this has to do particularly with things related to
the saving of the soul.
The word “believe” in chapter
ten, verse thirty-nine and the
word “faith” in the next verse (11:1) are from the same word
in the Greek text (pistis). Also note “faith” (pistis) in
10:38 (ref. NASB). The thought
from verses concluding chapter ten continues right on into chapter
eleven, and this should be so understood as one begins reading in chapter
In Hebrews 10:38, the “just [redeemed]” person is to “live by faith.” He is to believe
God as he exercises “patience [‘patient endurance’]”
under present trials and testing, knowing that a promised inheritance lies out
ahead and knowing that one day (“yet a little while”) “He who is
coming will come” and will bring to pass that which has been promised (10:36,
37; cf. Hebrews 6:12; James 1:2-4, 12).
If he (the “just” person who is presently believing God and acting on
that basis) draws back from such a life, the Lord states, “My soul has no
pleasure in him.” That is, if the person draws back (stops believing God
and, resultantly, acts on the basis of non-belief, non-faith), God will not be
pleased or delighted at all with that person.
God delights in an individual living in one realm only — the realm of belief,
faith. God delights in an individual, by faith, keeping his eyes
fixed on the revealed goal out ahead and moving toward that goal — the goal
that God revealed in His Word. God delights in an individual, by
faith, fixing and keeping his attention centered on that which He Himself
has revealed to be of utmost importance.
And that’s exactly what is in view in these closing verses of Hebrews,
chapter ten, leading into chapter eleven. Closing chapter ten,
the writer states,
But we are not of those who
draw back to perdition [those ceasing to walk by faith, resulting in
their own ruin (in relation to the matter at hand — the promised inheritance,
the saving of the soul)]; but of those who believe [continue walking
by faith] to the saving of the soul. (Hebrews 10:39)
Those in the former group take their eyes off the goal,
begin looking around, and God has no delight in them. Those in
the latter group though keep their eyes fixed on the goal, they don’t begin
looking back or to one side or the other, and God delights in them. One
is unfaithful to the saving of the soul, and the other is faithful
to the saving of the soul.
That’s the backdrop for Hebrews, chapter eleven; and when one
begins at verse one, he must understand that this chapter is simply a
continuation of that which has proceeded. Verse one should be understood
in the sense of,
Now believing God to the saving
of the soul [10:39] is the substance of things hoped for,
the evidence of things not seen.
“Substance” is the translation of the Greek word
hupostasis. This is a compound word, comprised of hupo (under) and
stasis (to stand). The word, in its literal sense, means, “to stand
under.” In this respect, it is used in the sense of “a foundation,” that which
stands under and supports the structure above.
Believing God (with particular reference to the saving of the soul) is
that which stands under all else. Believing God is that which forms this
foundation. In this respect, believing God and the foundation of
matters at hand are, in reality, one and the same. Thus, apart from
such belief, the structure above will have no foundation below. If the
structure ever existed in the first place (note those who drew back [10:38,
39]), it can only collapse; and if it never existed at all, a building
process cannot occur.
Some English translations or word studies will use terms such as “firm
confidence” or “assurance” in an effort to convey the meaning of hupostasis.
These are good and well, but they are only efforts of translators to convey
into English that which is set forth in the Greek text as a firmly fixed
foundation upon which all must be built, if it is to be built.
In the preceding respect, believing God to the saving of the soul is the firm
confidence (the unshakable foundation) “of things hoped for, the
evidence [a ‘bringing to light’ so that we have proof] of things
Believing God is the firm confidence of one day realizing the hope set before us
(cf. Titus 1:2; 2:12, 13; 3:7; Hebrews 3:6;
6:12-20); and believing God brings to light all the things that God has
promised after such a fashion that we have proof. He has promised these
things in the God-breathed Word, and His Word fails not.
2) By (through) Faith
“By (through) faith we understand . . . .” That is to say, “By
(through) believing what God has revealed in His Word, we understand . . . .”
This could apply to any realm in which God has spoken, but the text has to do
with God’s design of the ages and that which He has purposed for man
within the framework of these ages.
Through believing God we understand “that the worlds [Greek: aionas,
ages] were framed [established in an orderly arrangement and manner] by the
Word of God. . . .” The reference would be back to the opening verses of
God has appointed His Son “Heir of all things,” and
it was through the work of His Son within the framework of the ages that God, in
the beginning, “made the worlds [‘made the ages’]”
God is a God of order. All the ages — encompassing all time (past,
present, and future) — have been placed in an orderly arrangement and
this was done in the beginning. Not only is this the case, but the
divine design surrounding this orderly arrangement centers on the work of God’s
Son within the framework of these ages.
And knowledge of this fact will, at the very outset, tell one what the book of
Hebrews is about. Immediately preceding seven Messianic quotations, the
book begins by calling attention to the Son’s coming heirship within the
framework of the ages that God has established (1:2-13).
Then after dealing with Christians through two major
warnings relative to that future day when “the Heir of all things” will
bring “many sons to glory” with Him, as these sons realize “so great
salvation” (chapters 2-4), the writer refers to Christ being made a
Priest “after the order of Melchizedek” (5:6ff); a
quotation from Psalm 110 (v. 4), a Messianic Psalm:
You are a Priest forever
[lit., ‘with respect to the age’ (one age)] after the order of Melchizedek.
And Christ being made a Priest after this order is
specifically stated to be something reserved for a time encompassed by one of
the ages within the framework of all the ages referred to in Hebrews 1:2;
Thus, within this framework, Hebrews 11:3 should not
only be understood in the light of Hebrews 1:2 but also in the light of
Hebrews 5:6ff. The “age” referred to in Hebrews 5:6 can,
contextually, only be the Messianic Era, the age in which the Son will be
manifested as “Heir of all things,” that future time when He will bring “many
sons to glory” with Him (1:2; 2:10).
This is what the book is about; and this must be recognized
as one moves throughout the book, else he will find himself lost in a sea of
Then note the latter part of Hebrews 11:3: “. . . so that things that
are seen were not made of things that are visible.” Again, remain within
the context for a correct understanding of that which has been stated. The
context (10:38ff) has to do with the saving of the soul, the hope set
before us, and the ages placed in an orderly arrangement by God. And the
emphasis, contextually, is on one particular age within these ages —
that age when Christ will exercise the Melchizedek priesthood, the
The “things that are seen” and the “things that are visible,”
contextually, cannot refer to the origin of the material universe about us. The
reference is not back to Genesis 1:1ff, though we do, as well,
understand, “by faith” that which is stated concerning God’s creation of
all that exists. Rather, the reference is to existing conditions seen “by
sight” during the present age, which are set in contrast to the things that
redeemed man has been allowed to see “by faith” (“things that are visible”)
relative to God’s divine design within the framework of His arrangement of the
ages. And, again, the emphasis in the realm of faith would be on one
particular age within these ages, the Messianic Era (the things hoped
for, yet unseen [though seen by faith], in v. 1).
The latter part of verse three should be understood in the sense of,
. . . so that the things which
are seen [things which one sees by sight in the world today (part of the
disorder which exists)] were not made of things that are visible [did not
emanate out of that which can be seen by faith (God’s orderly arrangement, as
seen in Scripture)].
The word ginomai (“to become,” “happen,” “take
place” referring to something with a definite beginning and possible ending)
appears in a perfect tense in the Greek text in the latter part of this verse
(translated, with a negative, “were not made” [KJV]). The perfect tense
refers to action completed in the past and existing during present time in a
finished state. Ginomai in this verse refers to God’s past action in
arranging the ages in an orderly fashion — action completed at that time and
presently existing in a finished state.
Thus, in this sense, there is a present aspect to the
matter of God’s orderly arrangement of the ages. But the verse states
specifically that though there is a present aspect, the present disorderly
condition all about us, which one can see and experience, is separate and
distinct from the orderly condition that God has decreed (past) will shortly
This orderly condition is what Christians can presently see by and through
simply believing God. They can see what God had decreed, established,
and promised in the past through His orderly structure of the ages. Then they
can view the present and future within this framework, believing God and
conducting their present pilgrim walk accordingly.
3 ) Without Faith
Apart from faith — apart from believing God — it is impossible to please Him.
And that would be self-explanatory. God has spoken, and He expects the one to
whom He has spoken to believe that which He has stated. If man believes,
then God is pleased. However, if man doesn’t believe, then
the opposite is true. God is displeased. The matter is that simple.
The same thought can be seen a few verses earlier in Hebrews 10:38. The
“just” person is to live by faith. If though he departs from such a
life, the Lord states, “My soul shall have no pleasure in him.”
The context in verse thirty-eight has to do with faith relative to a
promised inheritance at the time of Christ's return (vv.
36-39), and Hebrews 11:6 is no different. In this verse
the one coming to God by faith “must believe that He is, and
that He is a rewarder of them that diligently seek Him.”
Believing that God “is” would take one back to God’s statement to Moses
in Exodus 3:14. God, revealing Himself to Moses, simply identified
Himself as “I Am.” And the verb used in the Greek text of Hebrews 11:6
would be a Greek equivalent. It is simply a verb of being (eimi),
incorporating no beginning or end (as distinguished from ginomai used
back in v. 3).
It is the same verb used in John 1:1, 2, translated “was”:
“In the beginning was the Word. . . .” That is, the Word existed without
reference to a beginning or an end at that point in time when the material
creation was brought into existence.
(The same Greek verb was also used by Christ when He identified Himself to the “band
of men and officers from the chief priests and Pharisees” in John 18:5-8.
The identifying words, “I am He,” should literally read, “I Am”—
a clear declaration of His deity, identifying Himself with the God of the Old
Believing that God “is” is simply believing in His eternal, unchangeable
existence as set forth in the Word. He always has so existed, and He always
will so exist. “In the beginning God . . . .” And God expects man to
believe that He “is” on one basis
alone — the revelation of Himself in His Word (cf. Hebrews 13:8).
Then God expects man to believe that He is “a rewarder of them that
diligently seek Him” on the basis of the same revelation. God offers
rewards for faithfulness, and He expects man to believe that this is the case
on the simple basis of the fact that He has so stated.
Man though often sees things in a somewhat different respect, disdaining the
teaching of rewards and compensation for faithfulness; but not so with
Scripture. To the contrary, Scripture deals with faith in relation to
rewards and compensation. This, textually, is what is
being believed in an exercise of faith.
And the highest of all rewards is that with which the context is
concerned — the reception of the promised inheritance at the time of Christ’s
return. And that is really the thought that carries over into the text
(note the inheritance mentioned in connection with Noah and Abraham in the
succeeding two verses [vv. 7, 8]). Then the whole of chapter
eleven continues and ends with this same subject — receiving that which
has been promised (cf. 10:36; 11:9, 13, 26,
The beginning points and prerequisites for coming into an understanding of the
Word are very simple:
A person must first of all see the Word for what it is — the God-breathed
Word that not only reveals God’s plans and purposes within the framework of the
ages but that which is also able to build a person up and give him an
inheritance within the one age toward which all things move — the coming
Messianic Era (Acts 20:32).
Then, in order for the latter to occur, a person must believe God and govern
his life accordingly. And to do this he must begin at the point of finding
out what God has stated, for “faith comes by [out of] hearing,
and hearing by [through] the Word of God” (Romans 10:17).
And there’s no limit to the heights a person can rise in the realm of
faith, for there’s no limit to the depths of God’s revelation to man. The
latter is inexhaustible, and so must the former be as well.