Attendees — often considered (1) “members”
(both general and officers) in accordance with local established
policy and (2) “visitors.” The regulation of “membership” is a
debatable topic, which also leads to acceptance or non-acceptance of
attendees in the participation of certain church “functions” or
“ordinances.” This can be a divisive issue, which is often clouded
in legalism and is unsubstantiated by clear direction in Scripture.
This author can only recommend that anyone who has made the
decision to believe in (trust) Jesus Christ for his personal eternal
salvation, whether he has made a “public admission” (before the
assembly as a whole) of such faith or not and whether he has been
baptized or not, should be readily loved and accepted by all within
the local church and should be included in all functions and
ordinances.
The following quote by
Lewis Sperry Chafer, D.D., Litt.D., Th.D., late President and
Professor Systematic Theology, Dallas Theological Seminary, is
notable:
“Evidently some church organization
was divinely intended since officers are named and their duties
defined. These were to be chosen carefully from among men of good
repute in spiritual matters. There is, however, no record of an
enrollment of church members, nor is there any example in the New
Testament of a person joining a church. On the other hand, church
membership, as now conceived, is not interdicted. Naturally, much
depends upon conditions existing at a given time or place; but the
great emphasis of the present day upon church membership — almost
equal to salvation itself — is not sustained in the Scriptures.” (Systematic
Theology, Volume 4, Kregel Publications, 1993)
- Officers — here the term designates the
positions of “bishop/elder” and “deacon,” the two identifiable
positions recognized by the New Testament with duties and/or
responsibilities specific to the local church. It should be
added that both the eldership and diaconate in the apostolic
churches were plural. There is no recorded instance in
Scripture of only one elder or only one deacon in a local
church. The use of the singular in
1 Timothy 3:2 and
Titus 1:7 refers to
the “bishop as a type” rather than a set number. The selecting
of such officers by some form of a “group [possibly
“democratic”] process” by the local congregation appears to be
evident in Acts 6:1-6
if in fact this is the first recorded appearance of the
diaconate in the early Church.
The verb form of the
Greek word (diakoneo) for “deacon,” which is diakonein
means “to serve.” It connotes a very personal service closely
related to a service of love, exemplified in Christ’s second
commandment: “You shall love your
neighbor as yourself” (Mark
12:31).
In
Acts 6:1-6, which most
scholars agree is the first recorded appearance of the diaconate in
the early Church, and where the Greek terms diakonia
(“ministry” or “service”) and diakonein (“to wait on or serve
tables”) are used, they are used in a non-technical sense, i.e.,
they refer to workers and not to office bearers. And as to gender,
this rests upon ones interpretation of the use of the Greek word
diaknos (which may be either masculine or feminine; in this case
“deaconess”) as it refers to Phebe in
Romans 16:1.
With reference to one
who holds a specific office in the local church, the word
diakonos (“deacon”) occurs in only two passages in the New
Testament (Philippians 1:1
and 1 Timothy 3:8, 12).
In the first reference is simply a greeting to them, where their
qualifications are given in the second.
Nowhere in the New
Testament are deacons seen as persons of authority in the conduct of
church affairs, as is the case in so many local churches today.
Rather, they were individuals who served the needs of others in
order that the bishop/elders could devote themselves strictly to
prayer and the teaching of the Word (Acts 6:2, 4; 1 Timothy 3:2; 7:17).
Sadly, deacons do
little true service (“to wait on or serve tables”) in today’s
churches but are usually now considered part of the “church’s
hierarchy” and are given priority in the making of decisions
regarding most if not all matters concerning it. Such participation
in church-related decision is a right that this author believes
should be provided equally to all members of the congregation and
not just to a “few.” The only priority that is allotted to a deacon
is the “right to serve others,” a most notable activity if properly
and faithfully performed that will be accorded great honor at the
Judgment Seat of Christ.
The Greek word for
“bishop/overseer” (episkopos) in the New Testament occurs
five times: once of Christ (1
Peter 2:25) and in four other places, indicating a
“superintendent” of a local church (Acts
20:28; Philippians 1:1; 1 Timothy 3:2; Titus 1:7). The
secular meaning for the Greek term episkopos indicated an
“office,” and when used of a person indicated “protective care” as a
function of the one so classified.
It is clear that a
“bishop” and an “elder” (Gk: presbuteros) were terms
representing the same office/person in the local church. The
apostle Paul summoned the “elders (presuteros) of Ephesus to
Miletus in Acts 20:17
and then addressed them as “bishops/overseers” (episkopos) in
Acts 20:28. He also
used both terms (presbuteros and episkopos) to refer
to the same office in Titus 1:5, 7.
And the apostle Peter in 1 Peter
5:1, 2 appealed to the “elders” (presbuteros) to
fulfill the office of “bishops/overseers” (episkopos).
The qualifications of
the bishop/elder are found in 1
Timothy 3:1-7 and Titus
1:5-9. In addition to the personal moral and social
qualifications requisite to the person appointed/ordained to fill
this office, the one primary ministry qualification deemed
absolutely indispensable in regards to his relationship to those he
would oversee was the ability to labor in, understand, and teach
sound Bible doctrine.
The Purpose of the Local Church
There is only one purpose unique to the
position of bishop/elder relevant to the local church that is
prominent in the Word of God. And it is the contention of this
author that this is the primary purpose for saints to
assemble together, i.e., the establishment or existence of a “local
church.” As previously stated, this one primary ministry
qualification deemed absolutely indispensable in regards to the
relationship of the bishop/elder (pastor) to those he would oversee
was his ability to labor in, understand, and teach sound Bible
doctrine.
“. . . we will give ourselves
continually to prayer and to the ministry of the Word. . . .then the
Word of God spread, and the number of the disciples multiplied
greatly . . . .” (Acts 6:4, 7a)
“For I have not shunned to declare
to you the Whole Counsel of God. Therefore take heed to yourselves
and to all the flock, among which the Holy Spirit has made you
overseers, to shepherd [“feed” KJV] the church of God which
He purchased with His own blood. . . . So now, brethren, I commend
you to God and to the Word of His grace, which is able to build you
up and give you an inheritance among all those who are sanctified.”
(Acts 20:27,28,32)
“A bishop then must be . . . able
to teach.” (1 Timothy 3:2)
“Let the elders who rule well be
counted worthy of double honor, especially those who labor in the
Word and doctrine.” (1 Timothy 5:17)
“Holding fast the faithful Word as
he has been taught, that he may be able, by sound doctrine, both to
exhort and convict those who contradict. . . . whose mouths must be
stopped, who subvert whole households, teaching things which they
ought not, for the sake of dishonest gain.” (Titus 1:9, 11)
“Shepherd [“feed” KJV] the
flock of God which is among you, serving as overseers, not by
compulsion but willingly, not for dishonest gain but eagerly.” (1
Peter 5:2)
In this sense, the elder or bishop served as
one of “Christ’s gifts,” specifically “pastor-teachers”
(not “pastors and teachers”— the copulative “and” unites the two
into one meaning), to the local church in order “for
the equipping of the saints for the work of ministry, for the
edifying of the body of Christ, till we all come to the
unity of the faith and of the knowledge of the Son of God, to a
perfect man, to the measure of the stature of the fullness of
Christ; that we should no longer be children, tossed to and fro
and carried about with every wind of doctrine . . . .”(Ephesians
4:11-14).
Yet in Christendom today one must search long
and far to find a pastor of a local church who fulfills the biblical
role (the only primary role God would have him fill) of
pastor-teacher. Instead one finds multitudes of pastors who
believe their role is to deliver “sermons” that are designed to
encourage and hearten Christian community. Their multi-point
messages are designed to promote a “feel-good” (emotional) response
and to influence attendees to join their multi-activity assembly,
often for the underlying purpose of self-aggrandizement.
The “milk” of God’s Word is standard fair in
such churches; “meat” (and “strong meat”) is never served. Instead
of encouraging the biblical formula for witnessing to the lost, such
pastors take on this responsibility within the confines of the
church by devoting much of the time to evangelical efforts from the
pulpit and thereby essentially relieving their flock from conducting
soul-winning efforts outside the church. Doctrinal instruction is
relegated to “Sunday School” classes, which normally amounts to 30
to 40 minutes a week, and is generally structured around a
denominational issuance of more “milk.” And then there are the
sundry social activities that are legion in today’s local churches
and which never end. All this has the net result of avoiding the
in-depth teaching of Bible doctrine, which should profusely flow
from both the pulpit and most other church-sponsored activities.
Due to this dearth in teaching Bible doctrine
in most churches within Christendom today, most Christians never
leave the “baby, mild-fed” state of spirituality and therefore they
lead carnal lives, i.e., they walk according to the flesh and not
according to the Spirit, which does not please God.
“And I, brethren, could not speak
to you as to spiritual people but as to carnal, as to babes in
Christ. I fed you with milk and not with solid food [‘meat’];
for until now you were not able to receive it, and even now you
are still not able; for you are still carnal. For where there are
envy, strife, and divisions among you, are you not carnal and
behaving like mere men?” (1 Corinthians 3:1-3)
“For though by this time you ought
to be teachers, you need someone to teach you again the first
principles of the oracles of God; and you have come to need milk and
not solid food [‘meat’]. For everyone who partakes only of
milk is unskilled in the Word of righteousness, for he is a babe.
But solid food [‘meat’] belongs to those who are of full age,
that is, those who by reason of use have their senses exercised to
discern both good and evil.” (Hebrews 5:12-14)
“There is therefore now no
condemnation to those who are in Christ Jesus, who do not walk
according to the flesh, but according to the Spirit. . . .
that the righteous requirement of the
law might be fulfilled in us who do not walk according to the flesh
but according to the Spirit. For those who live according to the
flesh set their minds on the things of the flesh, but those who live
according to the Spirit, the things of the Spirit. For to be
carnally minded is death, but to be spiritually minded is life and
peace. Because the carnal mind is enmity against God; for it is not
subject to the law of God, nor indeed can be.
So then, those who are in the flesh
cannot please God.” (Romans 8:1, 4-8)
It is unfortunate that to fill the
spiritual-growth void that many sincere Christians experience as a
result of their milk-diet since their spiritual birth, they resort
to highly emotionally charged, supposedly “evangelical,” activities
within and without local churches, which play on “experience,”
“feelings,” and “miraculous signs” rather than the sound doctrine of
God’s Word. Even though emotionalism and feelings may be
experienced in such environs, they have no relation to
spirituality. Spiritual growth is linked solely to faith in God’s
Word as the newborn Christian goes beyond the milk to the meat of
doctrine.
In short, local churches and pastors that lead
them do believers a grave injustice by not adhering to their primary
responsibility of fully teaching God’s Word (Bible doctrine).
Spiritual maturity can only be achieved through continuous
consumption of the meat of the Word. And although a truly biblical
doctrine-based local church may not be as popular as the
“emotion-fed” activities and “social-based” mega-churches of today,
one may be assured that this is completely in-line with the Savior’s
revelation regarding the Church during the “last days” of this
dispensation.
If spiritual worth is based on size and
numbers, then much of what Christ taught as to the acceptance of His
followers would appear to be false and the religions of the world
(Christianity is not a religion; it is a union or relationship with
a Person) must then be correct.
Adjunct — Milk vs. Meat
Much has been said in this study about the
“milk” and the “meat” of God’s Word in relation to spiritual growth
(“soul salvation”), and the role of the teaching of the “meat” as
the primary responsibility or primary purpose of the
local church and its pastor.
Although there are several astute authors who
cover these topics, this writer has experienced no one with a better
command of Scripture in terms of the unity of Scripture (Old and New
Testaments) and with a better understanding of the relationship of
“types” of the Old Testament with “antitypes” of the New Testament
in presenting these topics as Arlen L. Chitwood, whose website is
www.lampbroadcast.org.
Because this author believes no one can present
it better, the remainder of this study will be composed of portions
of Mr. Chitwood’s book, Salvation of the Soul, The Lamp
Broadcast, Inc., 2003.
The
Implanted Word (Chapter Three)
Of His own will He brought us forth
by the Word of truth, that we might be a kind of firstfruits of His
creatures.
Therefore lay aside all filthiness
and overflow of wickedness, and receive with meekness the implanted
Word, which is able to save your souls.
(James 1:18, 21)
“Redemption” is the central issue throughout
all Scripture, but redemption includes far more than the salvation
that we presently possess. Redemption begins with unredeemed man
who, because of sin, is both alienated from God and dwelling on an
earth that is under a curse; and redemption terminates with redeemed
man dwelling as a joint-heir with his Messiah, ruling over an earth
removed from the curse.
In this respect, God’s revealed purpose for
man’s redemption is to ultimately place him in the position for
which he was originally created: “Let
them have dominion…” And when this has been
accomplished, restored man will occupy a regal position over a
restored earth, removed from the curse (cf.
Genesis 1:26, 28; Acts 3:21; Colossians 1:20).
Anything short of this revealed goal is
short of God’s purpose for His redemptive work surrounding man.
The Hebrew word translated “dominion”
in Genesis 1:26, 28 is
radhah, which means “to rule.” This is the same word
translated “rule” in Psalm 110:2,
referring to Christ ruling the earth in the coming age as the great
King-Priest “after the order of
Melchizedek.” Christ, however, is not to rule alone. He
will have many “companions”
(Hebrews 1:9; 3:14)
ruling as joint-heirs with Him, and God’s purpose for His past
and present redemptive work surrounding man is to ultimately bring
him into this regal position — a culmination of God’s redemptive
work, to be realized at a future date.
The text in
James 1:18, 21 encompasses the complete scope of
redemption — past, present, and future. The word translated “brought
us forth” [“begat us” in other translations] in verse
eighteen is a medical term
in the Greek text that refers to the actual birth itself. The
individuals in this passage (the writer included himself) had been
begotten from above, realizing the salvation of their spirits. And
through the birth from above, these individuals had been placed in a
position (possessing spiritual life) where they could ultimately be
brought into a realization of the salvation of their souls
through following that which is outlined in verse
twenty-one.
In the preceding respect, the issue surrounding
redemption in relation to alienated, unredeemed man has to do
with the salvation of his spirit; and the issue surrounding
redemption in relation to redeemed man, who possesses a right
relationship with God, has to do with the salvation of his soul.
Thus, relative to the salvation of both the
spirit and the soul, man has been saved (salvation of the
spirit) in order to bring him into a position where he can be saved
(salvation of the soul). The former has to do with eternal
verities and the latter with millennial verities.
Through the salvation of man’s spirit, he comes into
possession of eternal life; but only through the salvation of his
soul does he come into possession of the inheritance awaiting
the faithful, to be realized during the Messianic Era.
Therefore, Putting Away … Receive …
In James 1:21,
there is really only one command in the wording of the Greek text.
The verse should literally read,
“Therefore lay aside all
filthiness and overflow of wickedness, and receive with meekness
the implanted Word, which is able to save your souls.”
Following the salvation of one’s spirit, an
individual (Christian) is commanded to “receive
the implanted Word,” for this Word alone is able to
effect the salvation of his soul.
However, a Christian is to receive this Word
only after he has set aside the things which would hinder the
reception of this Word. The words “filthiness” and “wickedness,”
though appearing to refer basically to the same thing in the English
text, set forth two entirely different thoughts in the Greek text.
The word translated “filthiness”
comes from a root word that, relative to the human ear — the channel
through which “the implanted Word”
is received — could have to do with earwax. In a
metaphorical manner of viewing the matter, the thought set forth
through the use of this word has to do with the possibility that
these Christians’ ears, so to speak, were filthy. There were
possibly obstructions — having to do with a dulled spiritual
perception — that prevented the Word of God from flowing through the
auditory canals in a proper manner; and, if so, they were to remove
these obstructions.
Then, after these Christians had removed any
obstructions that could prevent them from hearing the Word of God
properly, they were to put away all “wickedness” in their lives.
This is simply a general term that carries the thought of “anything
opposed to purity.” These Christians were to put away any impurity
in their lives that could hinder the reception of the Word of God.
And receiving the implanted Word in this fashion would then allow
them to “grow thereby unto
salvation” (1 Peter 2:2,
ASV), i.e., through spiritual growth they would
ultimately realize the salvation of their souls.
The word “implanted” has to do simply with
that which is placed on the inside. This Word is to be
firmly fixed within a person’s mind, within his thinking process.
The channel, as we have seen, is the ear. According to
Romans 10:17, “…faith
comes by [‘out of’]
hearing, and hearing by [‘through’] the Word of God.”
The Word is to flow through unobstructed auditory canals into a
saved human spirit, for a revealed purpose.
Once the Word has been received in this manner,
the indwelling Holy Spirit can then perform a work in the
individual. As all hindrances (all impurities) are set aside
and the spiritual man is allowed to exert full control, the Holy
Spirit, using “the implanted Word,”
can then effect spiritual growth. And, as this process
continues over time, spiritual growth of this nature will lead from
immaturity to maturity.
The teaching in
James 1:21, or for that
matter the book of James
as a whole, must be understood in the light of the subject matter at
hand — the salvation of the soul. In order to properly
understand the Word of God at this point, one must not only
have an understanding of the salvation that he presently possesses,
but he must also have an equally good understanding and
comprehension of the salvation that he is about to possess.
Teachings surrounding the salvation of the soul
are, in reality, the central subject matter in all of the epistles —
both the Pauline and general epistles, from
Romans through Jude.
Each epistle is different, containing its own peculiarities; and
each has been written to provide a different facet of revealed
truth, with all of the epistles together forming a complete body of
revealed information and instructions for Christians relative to
present and future aspects of salvation.
In this respect, apart from an understanding of
the salvation of the soul, it is not possible to properly
understand the central message of the epistles. An
understanding of the salvation of the soul, which is introduced in
the Old Testament and continued in the gospels and the book of
Acts, is the key that
will open the epistles to one’s understanding.
Thus, the importance of understanding that
which Scripture reveals about the salvation of the soul cannot be
overemphasized. And this importance can be shown by the
goal, which the writer of
Hebrews dealt with near the beginning of his epistle,
referring to this salvation as “so
great salvation” (Hebrews
2:3; cf.
Hebrews 1:14; 2:5; 6:13-19; 10:35-39; 1 Peter 1:9). It
is the greatest thing God could ever design for redeemed man,
for it includes joint-heirship with His Son over all things
during the coming age.
Growing unto Salvation
“Putting away therefore all
wickedness, and all guile, and hypocrisy, and envies, and all evil
speaking,
As newborn babes, long for the
spiritual milk that is without guile, that you may grow thereby
unto salvation” (1
Peter 2:1, 2, ASV).
The ASV has been quoted rather than the KJV
because it includes the translation of two important and explanatory
Greek words in verse two
(ref. also NASB, NIV, Weymouth). These two words, eis
soterian, appear at the end of the verse and actually sum up and
conclude the thought of the entire verse, for within these two words
lie the revealed reason for growth unto maturity.
Eis soterian should be properly
translated either “unto salvation” or “with respect to salvation” (ref.
NASB). Then the question naturally arises, “What aspect of
salvation is in view?” It can only be the salvation of the soul,
for not only is this the subject matter dealt with in
1 Peter (cf.
1:9, 10) but Christians do not grow “unto” or “with respect
to” the salvation that they presently possess.
The salvation of the spirit was effected in
past time completely apart from any accomplishment, effort, etc., of
man. Nothing can ever be added to or taken from this salvation, for
it is based entirely on the finished work of Christ at Calvary. And
this finished work can never be changed or altered in any fashion.
All Christians remain on an equal plain within
the scope of this salvation. A newborn babe in Christ, a carnally
immature Christian, and a spiritually mature Christian all occupy
identical positions insofar as the salvation of the spirit is
concerned. Christian growth is brought to pass on the basis of
the salvation of the spirit, but there is no such thing as
growing “unto” or “with respect to” this salvation.
The command in
1 Peter 2:2, although
applicable only to newborn babes, parallels and has to do with the
same central thought as the command in
James 1:21: “…long
for the spiritual milk that is without guile, that you may grow
thereby unto salvation,” and “…receive
with meekness the implanted Word, which is able to save your souls.”
Both begin at the same point (a reception of the Word of God into
man’s saved human spirit), progress in the same manner (spiritual
growth), and end at the same point (salvation).
The commands to receive the Word of God in both
James 1:21 and
1 Peter 2:2 are preceded
by parallel statements:
“Wherefore lay apart
[lit. ‘Wherefore laying aside’] all filthiness and superfluity of
naughtiness…” (James 1:21a).
“Wherefore laying aside all
malice, and all guile, and hypocrisies, and envies, and all evil
speaking…” (1 Peter 2:1).
Nothing must be allowed to interfere with the
reception of the Word of God as Christians mature day by day. This
is the reason Christians are exhorted over and over in the New
Testament to separate themselves from the things of the world, the
flesh, and the Devil. Sin in one’s life will impede the reception
of the Word of God; and sin harbored in one’s life will impede the
reception of this Word to the extent that the individual may fail
to grow “unto salvation.”
The problem of sin in the Christian’s life
today, in view of the coming salvation of the soul, is the reason
Christ is presently exercising a high priestly ministry in the
heavenly sanctuary.
Christians reside in a body of death with the
ever-present sin nature; and, in this condition, they reside in a
world under the control and dominion of Satan and his angels.
Residing in the present world system after this fashion, Christians
come under constant attack from the archenemy of their souls; and
failure in the pilgrim walk, producing defilement in their lives,
can and does occur.
Because of present conditions and
circumstances, Christ, as High Priest, is performing a work in the
heavenly sanctuary. He is performing a present, continuous
cleansing for Christians, accomplished solely on the basis of
His shed blood on the mercy seat (Hebrews
9:11, 12). And forgiveness and cleansing
from “all unrighteousness” occur as Christians “confess”
their sins (1 John 1:5, 6, 9; 2:1,
2).
The reason for Christ’s present ministry has to
do with the salvation of the soul, as the reason for His past
ministry had to do with the salvation of the spirit. God’s
complete purpose for man cannot be realized apart from the salvation
of both, i.e., the salvation of man as a complete being
(which, in that coming day, will include his body as well).
Milk … Meat … Strong Meat
In the terminology of Scripture itself, milk
is for babies, and meat is for those who have experienced
sufficient growth to leave the milk and partake of solid food. Both
milk and meat (solid food) are indispensable elements as one
progressively grows from an immature infant into a mature adult, and
nourishment to produce proper growth in both the physical and
spiritual realms must come from the correct source.
1. In the Physical Realm
The analogy concerning a newborn Christian’s
spiritual needs for the “milk
which is without guile” is drawn from the physical
needs and desires of a newborn baby. Almost immediately
following birth the baby instinctively begins seeking nourishment
from his mother. His needs are very basic: food, warmth, and
security.
These are all satisfied at his mother’s
breasts, as he longs for his mother’s milk. This milk is pure,
easily digested, and contains all the necessary components for the
early growth of the entire body, especially the brain and nervous
system. The mother’s milk is a living organism that cannot
be duplicated. Man’s best efforts to reproduce this milk are
described by the terms “most like,” or “near to.”
A child in his early physical growth does not
continue on milk indefinitely. The child’s growth always moves
toward a day when he is able to leave the milk and continue on solid
food. The solid food that the child first begins taking is a type
that is more easily masticated and digested. But as the child
grows, the teeth become more firmly entrenched, the digestive system
matures, and the day arrives when the child becomes physically
mature enough to handle any type of solid food.
2. In the Spiritual Realm
God revealed Himself to Abraham as “El
Shaddai [‘Almighty God’]” (Genesis
17:1). El is the singular form of the plural
Hebrew word for “God” (Elohim), and Shaddai is a
derivative of the word shad, which means “breast.” In this
respect, God literally revealed Himself to Abraham as the
“All-Powerful, Breasted God,” i.e., the All-Powerful God Who
nourishes, gives strength, and satisfies. This appears to be the
primary thought behind the words El Shaddai when used with
God’s Own people in view.
God’s revealed Word to man, derived from the
“All-Powerful, Breasted One,” is the means through which God
nourishes, strengthens, and satisfies His people throughout their
pilgrim walk. The newborn Christian, because of his new nature, is
to instinctively long for the “spiritual
milk which is without guile”; and the more mature a
Christian becomes, the more he, in like manner, is to instinctively
move on into the “meat” and “strong meat” of the Word.
This Word is “quick
[‘alive’], and powerful” (Hebrews
4:12) and contains everything necessary for Christian
growth unto maturity. The weaning process in Christian growth
pertains only to the “milk,” not the source. It is not possible for
any Christian to receive nourishment apart from the
“All-Powerful, Breasted God.”
Proper Christian growth begins with “milk,”
progresses to “meat,” and then moves on to “strong meat.” In
Hebrews chapter
five, the writer of this book severely rebuked certain
Christians for their inability to handle anything but “milk.” They
had been saved for a sufficient length of time that they should not
only have progressed from milk to meat, and then to strong meat, but
they should also have progressed to the point where they could teach
the Word to other Christians.
However, because of a lazy, careless manner of
conducting their spiritual lives over time, these Christians had not
experienced proper growth in their understanding of the Word. They
were still on the milk of the Word and had not progressed in their
Christian growth beyond the point of themselves needing to be
taught.
The subject matter at hand in relation to “strong
meat” in Hebrews
chapter five is the
Melchizedek priesthood. The writer of this book had “many things”
he would like to have said concerning this priesthood; but these
things had to do with a realm of biblical doctrine beyond that which
these Christians, because of their immaturity, were able to
comprehend.
The things associated with the Melchizedek
priesthood had to do with strong meat, and these Christians
were still on milk. They were unable to partake of meat,
much less strong meat drawn from teachings surrounding the
Melchizedek priesthood.
(Note that both “milk” and “meat”
have an association with that which is living in both the
physical and spiritual realms. Man may attempt to duplicate both;
but, in reality, he can duplicate neither. Life of this
nature — physical or spiritual — comes only through breath, which
comes from God.
This whole overall thought will
explain what is meant in John chapter six by partaking
of Christ as the Bread of life, or eating His flesh and drinking His
blood [vv. 33-35, 48-58]. There is the living Word,
and there is the written Word [which is living as
well]. The two are inseparably related; and an individual partakes
of the former through an intake, assimilation, and digestion of the
latter.
Everything is alive.
It is a partaking of the living
Word through a partaking of the written Word [which,
again, is living as well]. It is a progression from
living milk, to living meat, to living strong meat. Only
through this means can spiritual growth for the man now
possessing spiritual life occur.)
The Christians in
Hebrews chapter
five were said to be “dull
of hearing” (v. 11).
The thought from the wording of the text is that they didn’t
necessarily begin this way as newborn babes. This is something that
had resulted from the careless manner in which they had governed
their spiritual lives.
Before they had grown to the point where they
could leave the milk of the Word, they had become sluggish in
hearing the Word of God. They, as brought out in
James 1:21, had possibly allowed wax to build up in
their ears. Their spiritual perception had been dulled, preventing
them from hearing properly.
The Word of God was not being allowed to travel
in a proper and natural manner through the auditory canal into their
saved human spirits. There was no proper exercise of faith because
there was no proper exercise of hearing the Word of God (cf.
Romans 10:17; Hebrews 11:6). And, apart from the
reception of this Word, there could, consequently, be no growth
toward maturity.
The only way to rectify an existing situation
of this nature is clearly outlined in
James 1:21 and
1 Peter 2:1, 2. It
requires removing any obstructions from the auditory canals, laying
aside everything opposed to purity, and receiving “with
meekness [in a favorable
manner] the implanted Word…”
The word translated “dull” in
Hebrews 5:11 is from the
same word in the Greek text translated “become sluggish” in
Hebrews 6:12:
“That you do not become sluggish,
but imitate those who through faith and patience inherit the
promises.”
The Christians referred to in chapter
six where exhorted to not
be like the ones previously referred to in chapter
five; and the given
purpose had to do with faith, patient endurance, and a
future inheritance (vv. 13ff).
The word “patience” is the translation of a
Greek word that has to do with patiently enduring over a long
period of time. In this case, the entire Christian life is in
view. These Christians were to receive the Word of God in a
continuing manner throughout their entire pilgrim walk.
The reception of this Word would, in turn,
produce a walk by faith and progressively result in Christian
maturity. And, while patiently enduring trials and tests during the
pilgrim walk after this fashion, they were to look ahead to the
inheritance that would be realized at the end of their faith, in
connection with and at the time of the salvation of their souls
(cf.
Hebrews 6:14-19; 1 Peter 1:4-9).
The
Neshamah
“And the Lord God formed man of
the dust of the ground, and breathed into his nostrils the breath
[the Neshamah] of life; and man became a living soul”
(Genesis 2:7).
The roots of all biblical doctrine have been
established in the book of Genesis.
This is the book of beginnings; and all Scripture
beyond this point must, after some fashion, reach back and draw from
this book.
In the account of the creation of man, insight
is given into certain truths concerning “life” derived from God.
These truths will, in turn, provide light on the subject matter at
hand — the reception of the Word of God (which is alive, and
powerful [Hebrews 4:12]) in relation to the salvation of the soul/life.
The creation of Adam from the dust of the
ground, and the removal of a rib from Adam’s side, occurred on the
sixth day of the restoration account in
Genesis chapter
one. But the methods that
God used to bring about both Adam’s creation and the formation of
Eve from a portion of Adam’s body were not revealed in the recorded
account until following the seventh day in chapter
two.
Most of the second chapter is taken up with
certain specifics concerning that which had previously occurred on
the sixth day in the preceding chapter, and this account is rich
beyond degree in biblical study. The second chapter of
Genesis (just as in the first chapter) is the point where
the origin of numerous biblical doctrines can be traced, and
these doctrines cannot be properly understood apart from this
chapter.
The means that God used in both man’s creation
and the subsequent impartation of life into His new creation are
given in Genesis 2:7.
There first existed a lifeless form that had previously been
fashioned from the dust of the ground. Creation itself did not
produce life in this form. Rather, God imparted life to man
following his creation. This life was produced by means of
the breath of God, and it is here that “life” in relation to
man is first mentioned in Scripture.
The Hebrew word translated “breath”
in Genesis 2:7 is
Neshamah. The Neshamah of God produced “life.” The word
“God” in this verse is
a translation of the plural noun, Elohim, indicating that not
only the Father, but also the Son and the Holy Spirit were
instrumental in producing this life.
Thus, man’s life in the beginning was derived
from the triune God through what is called the Neshamah. And
Genesis 2:7 provides
insights into things far beyond the simple fact that God created man
and then imparted life into man. This verse provides insights into
things surrounding man’s salvation today — both the salvation of the
spirit and the salvation of the soul.
First, the impartation of life to
unredeemed man, who is “dead in
trespasses and sins” (Ephesians
2:1, 5), must follow the pattern (type) established in
Genesis. He, as Adam prior to the Neshamah of God, is
lifeless; and his life must be derived through the same means as
Adam’s life.
Second, once this life has been
imparted, it must be continued and sustained; and, as will
become evident, Scripture teaches that life is not only imparted
through the Neshamah of God, but life is also continued and
sustained through the Neshamah of God as well.
A first-mention principle has been established
in Genesis 2:7, and
life that man derives from God must always be in complete
keeping with that set forth in this verse. God alone
initially “imparts” and subsequently “continues” and “sustains”
life; and this entire sequence, having to do with God’s revealed
work as it pertains to life, is always accomplished, in its
entirety, through the Neshamah of God.
1. Impartation of Life to the Unsaved
(Salvation of the Spirit)
Unregenerate man today comes into a right
relationship with God solely through the regenerating power of the
Holy Spirit on the basis of Christ’s finished work at Calvary. The
Spirit breathes life into the one having no life, and through this
work of the Spirit man passes “from
death unto life” (John
5:24).
(The word “Spirit” in the Greek text
is Pneuma, a word that also means “breath.” It is used in
the latter sense in the N.T. to show life being produced through a
“breathing in,” or death being wrought through a “breathing out.”
In Luke 8:55, life was restored to a young girl by her
“spirit [breath]” returning; and in Luke 23:46, Christ
terminated His life on the Cross by giving “up the spirit [lit.
from the wording of the Greek text, He ‘breathed out’].”)
Thus, the Holy Spirit is the One Who generates
life in lifeless man (on the basis of Christ’s finished work at
Calvary), and the expression used in both the Hebrew and Greek texts
relative to the Spirit generating life in this manner is a
“breathing in.” God, through the instrumentality of the Holy
Spirit, “breathes life into” unregenerate man, which results in man
passing “from death unto life.”
Or, in James
2:26, the same principle is seen relative to the physical
body, as previously seen in
Genesis 2:7: “…the
body without the spirit
[‘breath’] is dead.”
Since type and antitype must agree in exact
detail, the impartation of life to Adam in
Genesis chapter
two must, of necessity,
have occurred in the same fashion that the impartation of life to
unredeemed man occurs today. Lifeless man during the present time
derives life from God through the work of the Holy Spirit, and
lifeless Adam in the Genesis
account could only have derived life from God in this same manner.
Teachings drawn from the original type in
relation to man’s redemption necessitate this same conclusion. The
original type is found in the first chapter of
Genesis (vv. 2b-5),
with Genesis 2:7 being
a subsequent type, providing additional details. And the latter
verse, providing the first mention of “life” in relation to man,
must be in complete agreement with and understood in the light of
revelation in the former verses, in the original type.
The portion of the original type under
consideration at this point is
Genesis 1:2b, 3:
“…darkness was upon the face of
the deep. And the Spirit of God moved upon the face of the waters.
And God said, Let there be light:
and there was light.”
These verses outline the beginning of the
restoration of a creation that was brought into a ruined state
through an act of Satan (the earth, the province over which
Satan ruled [and still rules today], becoming a chaos because
of his aspirations to be “like the
most High” [Isaiah
14:12-14]).
Then these verses, in turn, set forth in type
the beginning of the restoration of a creation that was brought into
a subsequent state of ruin through another act of Satan (causing
man to fall [becoming a ruin, a chaos] through deceiving
the woman into believing that she could be “as God” [Genesis
3:5, 22]).
The established pattern (type) relative to the
restoration of a ruined creation is set in the first chapter of
Genesis. Once God
establishes a pattern of this nature, no change can ever occur.
The restoration of any subsequent ruined creation must occur in
exact accord with the established pattern. Thus, God’s work in
the restoration of fallen man today — a subsequent ruined creation —
must follow the established pattern, in exact detail.
The Spirit of God moved in the first chapter of
Genesis, effecting a
beginning of the earth’s restoration. And the first thing recorded
immediately following the Spirit’s movement was the placement of
light alongside the previously existing darkness, with a division
established between the light and the darkness.
The Spirit of God, in like manner, moves today,
effecting a beginning of man’s restoration (the salvation of his
spirit). And the first thing that God does for man is to place
light alongside the previously existing darkness — place a new
nature alongside the old nature, a new man alongside the old man —
with a division established between the two (cf.
Hebrews 4:12).
But in the
Genesis account, complete restoration was not
accomplished through God’s work on the first day. Rather, the
earth, through this divine work accomplished on the first day, was
brought into a state where a continued work could be accomplished.
And, over time, this continued work would complete the earth’s
restoration.
And restoration for ruined man occurs exactly
the same way. Complete restoration is not accomplished through the
birth from above. Rather, the person, through the birth from above,
is brought into a state where a continued work can be accomplished.
And, over time, this continued work will complete man’s restoration.
Note the words of the apostle Paul in
2 Corinthians 4:6; 5:17 in
this respect:
“For God, who commanded the light
to shine out of darkness, has shined in our hearts, to give the
light of the knowledge of the glory of God in the face of Jesus
Christ…
Therefore if any man be in Christ, he
is a new creature [‘new
creation’]…”
These verses in
2 Corinthians chapters
four and
five can only be a direct
allusion to the account of the restoration of the ruined creation in
Genesis chapter
one — light shining out of
darkness, associated with a new creation being brought into
existence in both instances, with the former foreshadowing the
latter. And Genesis 2:7,
a subsequent type concerning unregenerate man (life produced in that
which is lifeless), is an account portraying exactly the same truth
from a different perspective, providing additional details.
The Spirit of God wrought order out of chaos in
Genesis chapter
one; the Spirit of God —
the Neshamah — produced life in
Genesis chapter two;
and the Spirit of God brings order out of chaos, produces life in
unregenerate man today, exactly the same way.
The Spirit of God today moves upon the ruined
creation, upon ruined man (chap. 1).
That is, He breathes life into the one having no life (chap.
2). Only then does “light” shine out of what was only
darkness before that time (allowing for a continued divine work),
with everything being done in complete accordance with the revealed
Word of God — “And God said…”
(cf.
Genesis 1:2b ff; 2
Corinthians 4:6).
Then, to complete the type, note the septenary
structure of this opening section of
Genesis, establishing, at
the very beginning, a septenary structure upon which the
whole of subsequent Scripture rests. The six days of work used to
restore the earth in Genesis
point to the six days (6,000 years [cf. 2 Peter 1:15-18;
3:1-8]) of work that God is presently using to restore
man; and the Sabbath rest following the six days in the
Genesis account points to
the Sabbath rest, the 1,000-year Messianic Era, which will follow
the present six days, the present 6,000 years of work (cf.
Exodus 31:12-17;
Hebrews 4:1-9).
2. Impartation of Life to the Saved
(Salvation of the Soul)
“All Scripture is God-breathed and
is useful for teaching, rebuking, correcting and training in
righteousness,
So that the man of God may be
thoroughly equipped for every good work”
(2 Timothy 3:16, 17, NIV).
Once life has been generated, life must then be
continued and sustained. Life is generated through
“breathing in” (initial work of the Spirit), retained through
“the breath remaining” (a subsequent work of the Spirit), and
sustained through a “continued breathing in.” Sustenance for
life, “a continued breathing in,” is what is involved in
2 Timothy 3:16. This
verse, studied in the light of
Genesis 2:7, is the key that will 1) unlock the door
concerning the Neshamah of God in relation to saved man (past
or present), 2) demonstrate the power of the Word of God, and 3)
reveal the reason Christians are commanded to “receive the implanted Word.”
The word “God-breathed”
in 2 Timothy 3:16 is a
translation of the compound Greek word Theopneustos, which is
simply the word for “God” (Theos) and the word for “breath,”
or “Spirit” (Pneuma) added. Thus, the translation
“God-breathed” is not only a very literal translation, but, in the
light of Genesis 2:7,
it can only be the best of all possible translations.
The “Word of God,” through comparing
Genesis 2:7 and
2 Timothy 3:16, is
identified with the Neshamah of God — the breath of God.
The Word of God was given through the instrumentality of the Holy
Spirit (2 Peter 1:21),
and is the element — the living organism — that the
indwelling Holy Spirit uses to sustain the life that He
Himself originally imparted and presently continues.
Thus, in a full Scriptural respect, the
Neshamah of God can only refer to both the Spirit and
the Word. “Life” emanates from both (2
Corinthians 3:6; Hebrews 4:12; James 2:26), and they are
inseparably linked through one common denominator — Breath.
The Word of God, because of its very origin and
nature, is the only thing that the Holy Spirit, Who gave the
Word, can use to effect man’s spiritual growth toward maturity. The
Neshamah of God (the Holy Spirit) Who imparted life uses the
Neshamah of God (the implanted Word) to feed, nourish, and
properly develop this life.
The Word of God alone is able to make
one “wise unto salvation” (2
Timothy 3:15). That is to say, the Word of God alone
can be used by the Holy Spirit to bring about the Christian’s
walk by faith (cf.
Romans 10:17), ultimately resulting in the salvation of
his soul.
The
Breath of God (Chapter Four)
And the Lord God formed man of the
dust of the ground and breathed into his nostrils the breath [‘Neshamah’] of life; and man became a living soul (Genesis
2:7).
All Scripture is God-breathed
[‘Theopneustos’] and is useful for teaching, rebuking,
correcting and training in righteousness, so that the man of God may
be thoroughly equipped for every good work (2 Timothy 3:16,
NIV).
(Background material for “The Breath
of God” can be found in Chapter 3.)
Man’s “life” following his creation in the
beginning was produced by “the
breath [‘the Neshamah’]
of God” (Genesis 2:7).
This establishes a first-mention principle in Scripture concerning
“life” in relation to man, and this principle remains unchanged
throughout all subsequent Scripture. Man’s life throughout time
and eternity, as in the
Genesis account, must emanate from God; and this
life cannot be generated, continued, or sustained apart from the
Neshamah of God.
In scriptural terminology, the Neshamah
is identified with both the “Holy Spirit” of God and the “Word” of
God. Life, which comes from God alone, is always produced
through “breathing in.” Remaining within basic teachings drawn from
the types in Genesis 1:2-5; 2:7,
God, through the instrumentality of the Holy Spirit, “breathes life
into” unredeemed, lifeless man today. Once imparted, with the man
possessing spiritual life (having been redeemed), this
life is then continued and sustained through the same principle
— the breath of God remaining with man (past dispensation) or
remaining in man (present dispensation), and the breath of
God continuing to be breathed into man.
Through the abiding presence of the breath
of God (which, during this present dispensation, is through the
Spirit indwelling the one in whom He had previously breathed life),
the believer remains secure in his positional standing before God;
and through a continued impartation of the breath of God (the
Word of God flowing into man’s saved human spirit, with the
indwelling Holy Spirit leading the individual “into
all truth”), the believer receives living nourishment
for spiritual growth unto maturity.
“Scripture,” unlike any other writing, is
alive:
“For the Word of God is quick
[‘alive’], and powerful, and sharper than any two-edged sword…”
(Hebrews 4:12a).
“Life” can be attributed to Scripture
only on the basis of the fact that the “oracles of God” emanated
from the Giver and Sustainer of life. Scripture is
“God-breathed.” It is the Neshamah, the “breath” of God.
This is what sets Scripture apart from all
other writings. That which God has to say in His Word is alive,
not subject to error, and will endure forever. But that which
man has to say is, on the other hand, lifeless, subject to error,
and will endure only for time.
Thus, the Holy Spirit today initially
imparts life to man who is “dead
in trespasses and sins,” continues this life
through His abiding presence, and sustains this life via the
living Word of God flowing into man’s saved human spirit. The
indwelling Holy Spirit takes the Word of God received into man’s
saved human spirit, and, through man’s spiritual perception, changes
the Water to Wine (cf.
John 2:1-11). A continued process of this nature — revealing
the things of the Spirit to the man of spirit through man’s
spiritual perception — progressively results in growth unto
maturity.
The great difference between redeemed man and
unredeemed man is possession or non-possession of spiritual life
derived from the “breath” of God.
Unregenerate man, who is spiritually
dead, is alienated from everything associated with the “breath” of
God in this respect, for that which has no life is completely
incompatible with that which has life. Thus, the living Word of God
is not for him; it is alien to his fallen nature, the only nature
that he possesses.
Regenerate man, on the other
hand, possesses spiritual life that was “breathed in.” He possesses
a new, non-alienated nature; and, on this basis, there can now be a
continuance of life “breathed in.” Thus, the living Word of God,
because it is the very life-giving “breath” of God, is for
redeemed man alone.
Redeemed individuals are divided into two
classes in Scripture — “spiritual,”
and “carnal” (1
Corinthians 3:1, 2). Both possess spiritual life
that was “breathed in,” both are capable of spiritual
discernment, and both are in a position to allow God to
continue “breathing in” life.
The carnal Christian though rejects the
leadership of the Spirit. He follows the fleshly man rather than
the spiritual man; and, although his eternal salvation remains
secure through the “breath” of God remaining in him (based on
Christ’s finished work at Calvary), he experiences no growth. He
does not allow God to continue “breathing in” life.
But the spiritual Christian governs his
life in an entirely different manner. He follows the leadership of
the Spirit; He allows God to continue “breathing in” life; and,
through his spiritual discernment, as led by the Holy Spirit, he is
able to begin grasping the great spiritual truths of the Word of
God, progressively growing from immaturity to maturity.
A continued inflow of the breath of God into
man’s saved human spirit in this manner, following his salvation,
will result in what Scripture calls “the filling of the Spirit” and “be
transformed” (“the metamorphosis”). These are actually
two different experiences in the lives of Christians that occur in a
progressive, concurrent manner. These experiences, however, are so
closely related that one cannot occur without the other, and neither
can occur apart from the Word of God and the Spirit’s work in the
life of a believer in relation to this Word.
The remainder of this chapter will be taken up
with “the breath” of God producing a Spirit-filled Christian
and, at the same time, working the metamorphosis in his life.
Filled with the Spirit
Being filled with the Holy Spirit is an
experience that occurs after one has been born from above. At the
time of the new birth, an individual is immersed (baptized) in
the Holy Spirit, and, through this immersion, becomes part of
the “one body,” the “one new man,” in Christ (cf. Matthew 3:11; Acts 1:5; 1 Corinthians 12:13 [“with” and “by”
should be translated “in”]; Ephesians 2:15). The Holy
Spirit, from this point forward, indwells the believer, forming a
“temple of God” — an earthly tabernacle in which Deity dwells (1
Corinthians 3:16, 17; 6:19, 20).
But the Spirit filling the tabernacle is an
experience in the life of a Christian that occurs subsequent to the
Spirit indwelling the tabernacle. Christians, ones in whom the
Spirit dwells, are commanded to be filled with the Spirit (Ephesians
5:18); and the biblical manner in which this is
accomplished is clearly revealed to be in connection with life
continuing to be “breathed into” man following the initial
“inbreathing” that generated life at the beginning. Scripture
reveals an inseparable relationship between being filled with the
Spirit (the Neshamah) and dwelling deeply in the Word of God
(the Neshamah). This is clearly taught by comparing
“scripture with scripture” in
Ephesians and
Colossians — companion epistles, which parallel one
another in a number of places.
One such parallel can be seen in the section in
Ephesians where
Christians are commanded to be filled with the Spirit and in the
section in Colossians
where Christians are commanded to let the Word of Christ dwell in
them richly in all wisdom.
In Ephesians,
Christians are told:
“And do not be drunk with wine, in
which is dissipation; but be filled with the Spirit,
speaking to one another in psalms and
hymns and spiritual songs, singing and making melody in your heart
to the Lord; giving thanks always for all things unto God the Father
in the name of our Lord Jesus Christ”
(Ephesians 5:18-20).
In Colossians,
Christians are told:
“Let the Word of Christ dwell in
you richly in all wisdom; teaching and admonishing one another in
psalms and hymns and spiritual songs, singing with grace in your
hearts to the Lord. And whatever you do in word or deed, do all in
the name of the Lord Jesus, giving thanks to God the Father through
Him” (Colossians 3:16, 17).
Note the contextual parallel between the
commands, “Be filled with the
Spirit” in Ephesians
and “Let the Word of Christ dwell
in you richly in all wisdom” in
Colossians. Both have to
do with the same thing. One is substituted for the other in its
respective, parallel counterpart. And the clear inference from this
parallel, in conjunction with related scripture, leads to only one
conclusion: A Christian who is filled with the Spirit is one who
has allowed the Word of Christ to dwell in him richly in all wisdom.
The indwelling of the Spirit is wrought
at the time God initially “breathes life into” an individual, and
the filling of the Spirit is wrought through God
subsequently continuing to “breathe life into” that individual.
The “God-breathed” scriptures flowing into man’s saved human spirit
— a continued impartation of life into man — progressively produces,
through the work of the indwelling Holy Spirit (John
16:13), a Spirit-filled Christian.
Relative to the filling of the Spirit, note
further the relationship to one another of husbands and wives,
children and parents, and servants and masters in the verses
immediately following these two sections in
Ephesians and
Colossians.
Wives show that they are filled with the
Spirit through their submission to their husbands, “as
to the Lord” (cf. Ephesians
5:22-24; Colossians 3:18).
Husbands show that they are filled with
the Spirit through their love for their wives, “even
as Christ also loved the Church, and gave Himself for it”
(cf.
Ephesians 5:25-33; Colossians 3:19).
Children show that they are filled with
the Spirit through their obedience to their parents, “in
the Lord” (cf.
Ephesians 6:1, 2;
Colossians 3:20).
Fathers show that they are filled with
the Spirit through not provoking their children to anger, but
bringing “them up in the nurture and admonition of the Lord” (cf.
Ephesians 6:4; Colossians 3:21).
Servants show that they are filled with
the Spirit through being obedient to their masters according to the
flesh, “with fear and trembling,
in singleness of your heart, as unto Christ” (cf.
Ephesians 6:5-8;
Colossians 3:22-25).
And masters show that they are filled
with the Spirit through treating their servants just and equal, “knowing
that your Master also is in heaven; neither is there respect of
persons with Him” (cf.
Ephesians 6:9;
Colossians 4:1).
God desires that all Christians be filled with
the Spirit, and the manner God uses to bring this to pass is clearly
revealed in His Word. There must be a continued “breathing in” of
life into the one who has initially been given life
through the “breath” of God, and this cannot be accomplished apart
from the “God-breathed” Oracles. In view of this, it is no wonder
that the living Word of God — the Neshamah — remains
under constant attack by Satan, his emissaries, and those who do his
bidding.
The Word of God is either what it claims to be
or there can be no continued “inbreathing” of life into
redeemed man. And, apart from this continued “inbreathing” of
life, redeemed man can not grow spiritually, for only that
compatible with spiritual life can provide nourishment for this
life, resulting in growth. Apart from the God-breathed Word, every
Christian, throughout his entire pilgrim walk, would remain in a
carnally immature state rather than grow in a spiritual manner unto
maturity. Such a Christian would be indwelt by the Spirit, but,
apart from the living Word, he could not be filled with the
Spirit. He would remain carnal, immature, and powerless. Nor could
he ultimately realize the salvation of his soul, for there would be
no continued inbreathing of life to bring this to pass.
Consequently, apart from this continued
“inbreathing” of life, God could not ultimately bring “many sons”
unto glory to occupy the numerous positions of power and authority
as joint-heirs with Christ in the coming kingdom. The “many
sons” whom God will bring “to
glory” are those who will be adopted — placed as
firstborn sons — at the end of the present age. And occupying
positions of this nature as sons — occupying positions as
firstborn sons, with “sonship” implying rulership —
will be entered into only by those Christians who realize the
salvation of their souls.
(Adoption in connection with the
salvation of the soul is dealt with in a more extensive manner at
the end of this chapter. Refer to the parenthetical data at the
end.)
The
Metamorphosis — Present
“And do not be conformed to this
world [‘age’], but be transformed by the renewing of your
mind, that you may prove what is that good and acceptable and
perfect will of God.” (Romans 12:2).
In this verse there is a negative
command followed by a positive command: “Do not be conformed …
but be transformed…”
1. Be Not Conformed
The Greek word translated “conformed” is
sunschematizo. This is a compound word with the preposition
sun (“with”) prefixed to the verb form of the word schema
(“outline,” “diagram”). The English word “scheme” is an Anglicized
form of the Greek word schema. The word has to do with a
schematic outline, and the thought inherent in this compound Greek
word along with its negative command is to not outline or diagram
your life in accordance with the present age.
During the present age there is a world kingdom
in which the Gentile nations rule the earth under the control and
dominion of Satan, the “god of
this age” (2 Corinthians 4:4). Fallen man is ruling the earth, which is
under a curse, directly under the one who has disqualified himself
to rule (Satan, along with his angels — ruling from a heavenly
sphere over the earth through the Gentile nations [cf.
Ezekiel 28:14; Daniel 10:13-20; Luke 4:5, 6; Ephesians 6:11, 12]).
Everywhere one looks there’s something wrong
with the structure of the present kingdom: The Gentile nations are
out of place, Israel is out of place, Satan and his angels are out
of place, and Christ and His co-heirs (those destined to occupy
regal positions with Him in the kingdom) are out of place. These
conditions have continued unchanged, in part, for the past 6,000
years (since the fall of Adam, which resulted in the entire creation
coming under the curse produced by sin); and they have continued
unchanged in their entirety for the past 2,600 years (since the
beginning of the “Times of the Gentiles,” with Israel being
scattered among the nations). And no change will occur until Christ
returns and takes the kingdom.
The rightful place for Satan and his angels is
in the abyss and ultimately in the lake of fire; the rightful place
for Christ and His co-heirs is ruling (from the heavens over the
earth) in the stead of Satan and his angels; the rightful place for
Israel is dwelling in the land covenanted to Abraham, Isaac, and
Jacob, within a theocracy, at the head of the nations; and the
rightful place for the Gentile nations is dwelling in their
respective lands, out from under the dominion and rule of Satan, in
a position subservient to and blessed through Israel.
When Christ returns and takes the kingdom, He
and His glorified followers, rather than Satan and his angels, will
rule from the heavens over the earth. Satan and his angels (cast
out of the heavens slightly over three and one-half years prior to
this time) will be chained and imprisoned in the abyss (awaiting
consignment to the lake of fire 1,000 years later), the curse will
be lifted, and Israel will be placed in her own land at the head of
the nations. And all the Gentile nations entering the kingdom will
then occupy subservient positions to Israel and be under the
dominion of Christ and those who rule as joint-heirs with Him.
Presently, “the
whole world lies in wickedness
[lit. ‘in the evil one’]” (1
John 5:19b). The positional standing of the believer is
“in Christ,” and the position occupied by the world is “in the evil
one.” These positions are diametrically opposed, one to the other.
Scripture clearly commands the believer, “Love
not the world, neither the things that are in the world…”
(1 John 2:15a). Why?
Because the world lies “in the evil one.”
The entire present system is under Satan’s
control and sway; and, whether the world realizes it or not, the
programs, aims, ambitions, and aspirations of the incumbent ruler
are being carried out within the present system. All of this will
one day reach an apex under the reign of the “man of sin,” during
the coming Tribulation. And, from that apex, it will come to a
sudden and climactic end. Then, in conjunction with this end, Satan
and his angels will, by force, be removed from their present
position — that of ruling the earth through the Gentile nations.
Thus, it does not become Christians to involve
themselves in the affairs of this present world system, during the
present age. By so doing, they are, in effect, defiling their high
calling “in Christ”
through stepping down into an arena occupied by those “in the evil
one.”
Christ, rejected by the world, is in a place
removed from the world. And Christians are to share this rejection
by and separation from the world with Christ. It is not possible
for Christians to involve themselves in the affairs of this
present world system, during the present age, and, at the same time,
share Christ’s rejection by and separation from the world.
(The preceding is dealt with at
length in the books of 1 & 2 Samuel, in the typology
surrounding Saul and David. Refer to the author’s book, JUDGMENT
SEAT OF CHRIST [revised edition], Chapter 12, “Crowned Rulers,” for
a discussion of this type in the light of the antitype.)
2. Be Transformed
Following the command in
Romans 12:2, “Do
not be conformed to this age,” the Christian is commanded
to be “transformed by the renewing
of your mind.” The Greek word translated “transformed”
is metamorphoo. This is the word from which the English word
“metamorphosis” is derived. This word refers to an inward change
brought about completely apart from the power of the individual
himself. The individual Christian is powerless to bring about this
metamorphosis.
In 2
Corinthians 11:13-15, Satan is said to be “transformed
into an angel of light” and his ministers “transformed
as the ministers of righteousness.” In the Greek text
the word “transformed” is not the same in
2 Corinthians 11:13-15 as
it is in Romans 12:2.
The word used in 2 Corinthians
11:13-15 is metaschematizo, referring to an
outward change; and, textually (v.
13), this change is brought about through an
individual’s own power.
Satan, thus, seeks to counterfeit the
work of the Spirit by substituting an outward change in place of
the inward change. And the nature and source of this pseudo
change often go unrecognized.
Christians who seek to bring about the change
of Romans 12:2
themselves will always effect a metaschema (outward change)
rather than a metamorphosis (inward change). At the time of
the birth from above the Spirit of God began a work in the
Christian that He will continue “until
the day of Jesus Christ” (Philippians
1:6). No effort on the part of Christians can help the
Spirit of God effect this change.
Man’s way finds man actively involved, seeking
spirituality through either quitting certain things or doing certain
things, subsequently producing a metaschema. But God’s way
finds man passive, and God performs a work in the individual,
ultimately producing the metamorphosis.
The endless list of “do’s” and “donot’s,”
taboos formed by Christian groups; invariably have to do with a
metaschema, not a metamorphosis. Any effort on the part
of Christians to help the Spirit of God bring about the
transformation of Romans 12:2
will always result in pseudo-spirituality. God’s way is an
inward change wrought through the power of the Spirit, not an
outward change wrought through the power of the individual.
3. The Renewing of Your Mind
Note according to the text how this inward
change, the metamorphosis, takes place: “…be
transformed by the renewing of your mind.” The word “renewing”
is a translation of the Greek word anakainosis; and the
action of the preceding verb (“transformed”) directs attention to a
continuous renewing process, one which is to keep on taking place.
In 2 Corinthians 4:16
we are told that “the inward man is renewed [lit.
‘is being renewed’] day by day.” This renewing
process is to keep on taking place day in and day out for the entire
duration of the pilgrim walk here on earth.
Then,
Colossians 3:10 reveals how the renewing of the mind is
accomplished:
“And have put on the new man,
which is renewed [lit. ‘is being renewed’] in
knowledge after the image of Him that created Him.”
Note the word “knowledge”
in this verse. The regular Greek word for “knowledge” is gnosis,
but the word used in
Colossians 3:10 is epignosis. This is the word
gnosis (knowledge) with the prefix epi (upon).
Epignosis, thus, means “knowledge upon knowledge,” i.e.,
“a mature knowledge.” The word translated “renewed” is a past
participle of anakainoo (the same word used in
Romans 12:2 and
2 Corinthians 4:16) and
could be better translated, “being renewed.” The only way a
Christian can acquire this mature knowledge, which allows the Spirit
of God to work the metamorphosis in his life, is through
receiving the living Word of God into his saved human spirit.
Christians must allow God to continue “breathing in” life. The living, God-breathed Word must
be allowed to flow into man’s saved human spirit or there can be
no metamorphosis. The renewing of the inward man “day by
day,” through receiving “the
implanted Word,” producing the metamorphosis in
one’s life, is the manner in which the salvation of the soul is
presently being effected.
As previously seen, receiving “the
implanted Word” in
James 1:21 and 1 Peter
2:2 is preceded by “laying aside” everything opposed to purity (ref.
chapter 3). It is the same with the metamorphosis in
Romans 12:2. The words, “do
not be conformed to this age
[lit. ‘stop being conformed to this age’],” appear
prior to the words, “be
transformed by the renewing of your mind.” Those “in
Christ” are commanded to remove themselves from that
which lies “in the evil one” prior to receiving “the
implanted Word,” which will effect the metamorphosis
in their lives.
Thus, Romans
12:2; James 1:21;
and 1 Peter 2:2
all teach the same thing relative to laying aside everything opposed
to purity prior to receiving “the
implanted Word, which is able to save your souls.”
The
Metamorphosis — Future
“Assuredly, I say to you, there
are some standing here who shall not taste death till they see the
Son of Man coming in His kingdom.
Now after six days Jesus took Peter,
James, and John his brother, led them up on a high mountain by
themselves;
and He was transfigured before them.
His face shone like the sun, and His clothes became as white as the
light.
And behold, Moses and Elijah appeared
to them, talking with Him.
Then Peter answered and said to
Jesus, ‘Lord, it is
good for us to be here; if You wish, let us make here three
tabernacles: one for You, one for Moses, and one for Elijah.’
While he was still speaking, behold,
a bright cloud overshadowed them; and suddenly a voice came out of
the cloud, saying, ‘This
is My beloved Son, in whom I am well pleased. Hear Him!’” (Matthew
16:28-17:5).
The change presently taking place in the lives
of Christians is inward. But within the culmination of the
work of the Spirit in that future day of Jesus Christ, the change
will include the outward also. The metamorphosis
actually cannot be completed apart from this culmination, outward
change. The Spirit of God “Who
has begun a good work in you will perform it until the day of Jesus
Christ” (Philippians
1:6).
The day will come when we will put off “the
body of this death” (Romans
7:24). That will be the day when He will “fashion
anew the body of our humiliation, that it may be conformed to the
body of His glory” (Philippians
3:21a, ASV). The
work of the Spirit in this part of the metamorphosis is set
forth in Matthew
chapter seventeen.
That which occurred on the Mount, when Jesus
was transfigured, is a fore-view of things that are yet to occur.
The same Greek word translated “transformed”
in Romans 12:2 (metamorphoo)
is translated “transfigured”
in Matthew 17:2. As
Peter, James, and John appeared with Jesus on the Mount, Jesus was
transfigured before them; and Moses and Elijah appeared and stood in
His presence.
In Matthew
16:28, Christ had revealed that certain disciples would
not die until they had seen “the
Son of man coming in His kingdom.” Then, in
Matthew 17:1-5, after six
days, on the seventh day, certain disciples (Peter, James, and John)
saw “the Son of man coming in His
kingdom.”
Peter, as he wrote years later concerning this
experience, said:
“…we have not followed cunningly
devised fables, when we made known unto you the power and coming of
our Lord Jesus Christ, but were eyewitnesses of His majesty
[‘His greatest regal magnificence’ — a superlative in the Greek
text]” (2 Peter 1:16).
Peter then went on to state that the time this
eyewitness account occurred was “when
we were with him in the holy mount” (v.
18). Biblical revelation leaves no room to question or
wonder exactly what is being foreshadowed by the events on the
Mount, recorded in Matthew 17:1-5.
The “six days” (Matthew
17:1) foreshadow the entire time comprising Man’s Day.
“Six” is man’s number. These six days extend from the
creation of Adam to the beginning of the Messianic Kingdom. Each
one of these days is 1,000 years in length (2
Peter 3:1-8). This 6,000-year period comprises Man’s
Day, and at the end of Man’s Day the Lord’s Day will begin.
The seventh 1,000-year period dating from the
creation of Adam comprises the Lord’s Day. “Seven” is God’s
number. It will be “after six days” — after 6,000 years, at the
end of Man’s Day — that the Son of man will be seen “coming
in His kingdom,” beginning the Lord’s Day on the earth.
The “high
mountain” (Matthew 17:1)
foreshadows the coming kingdom. A “mountain” in Scripture,
when used in this sense, refers to a kingdom (cf.
Psalm 2:6; Ezekiel
28:14; Daniel 2:35). And, in this section of Scripture,
the coming kingdom of our Lord is not referred to by just any
mountain, but by a “high mountain.”
Jesus appeared in a transfigured body. Moses
and Elijah appeared with Jesus, also in transfigured bodies. Moses
had died, and had been raised from the dead. Elijah had never died,
but had been removed from the earth alive. Peter, James, and John,
out from the nation of Israel, appeared in natural bodies and were
elevated above all those at the foot of the mount. And “a
bright cloud,” the Glory of God (cf.
Luke 9:31, 32), overshadowed them all.
In the coming kingdom, Jesus will appear in
this same transfigured body. Just as Moses (who was raised from the
dead) and Elijah (who was removed from the earth without dying)
appeared with Christ in transfigured bodies, so will Christians in
that future day appear with Christ in transfigured bodies like unto
the body of Christ.
When the Lord Himself descends from heaven to
take His Church out of the world, “…the
dead in Christ shall rise first: then we that are alive and remain
shall be caught up together with them in clouds, to meet the Lord in
the air…” (1
Thessalonians 4:16b, 17a).
Christians associated with Christ in the
kingdom will possess bodies like unto the body of Christ (a
spiritual body — a body of flesh and bone, with the life-giving,
animating principle being the Spirit of God). These Christians will
be comprised of resurrected believers (typified by Moses) and
believers who have never died (typified by Elijah). And these
Christians will rule from the heavens over the earth as co-heirs
with Christ.
Then, the nation of Israel (typified by Peter,
James, and John) will be here on earth. And the individuals
comprising this nation will be present in natural bodies (soulical
bodies — bodies of flesh, blood, and bone, with the life-giving,
animating principle being the blood [cf.
Leviticus 17:11]).
As Peter, James, and John were elevated above all those at the foot
of the mount, the nation of Israel will be elevated above all other
nations. And the Glory of God, the “bright
cloud” that overshadowed those on the mount
(cf.
Matthew 17:5; Luke 9:32), will be restored to Israel (cf.
Isaiah 2:1-4; 6:1-10; Joel 2:27-32).
One day when the Lord returns for His Church,
the Holy Spirit will complete the metamorphosis. Christians
will be delivered from “the body of this death” and will receive bodies that will
possess an entirely different life-giving, animating principle than
the bodies that Christians possess today. The Neshamah of
God — the Holy Spirit Himself — will provide this life in the
completion of the metamorphosis (1
Corinthians 15:40-45).
All Christians will be changed in the outward
manifestation of the metamorphosis, for the resurrection and
rapture, with the accompanying change of the body, are not
contingent upon the inward change during the present time. The
outward change is conditioned upon one’s positional standing (“in
Christ”) alone.
But Christians experiencing the outward change
apart from the prior inward change will realize the loss of their
souls/lives. They will enter into the presence of the Lord with
redeemed spirits, changed bodies, but forfeited lives.
Consequently, they will occupy no position among the many sons who
will be brought unto glory.
(At the end of the present
dispensation, Christians will be resurrected, or removed from the
earth without dying, in the same type body in which Christ was
raised from the dead. Christ was raised in a spiritual body, not a
natural [soulical] body [cf. 1 Corinthians 15:42-44].
He was raised in a body of flesh and bones, with the life-giving,
animating principle of the body being the Spirit of God rather than
the blood [which He had previously “poured out” (Isaiah
53:12)].
Christ though was not raised in a
glorified body. He was raised in a type of body that possessed
capabilities outside the scope possessed by a natural [soulical]
body [e.g., He could appear at a certain place and disappear
from that place, moving to another place, at will (Luke 24:31, 36)].
But there was no Glory connected with His resurrection body until “a
cloud” received Him out of the disciples’ sight at the end of
His forty-day post-resurrection ministry, when He was “received
up into glory” [Acts 1:9; 1 Timothy 3:16].
This can be easily seen, for example,
through noting the differences in two of Christ’s post-resurrection
appearances. He appeared to the two disciples on the Emmaus road
later on the same day that He was raised from the dead [appearing
apart from His Glory (Luke 24:13-31)], and He appeared a few
years later to Paul on the Damascus road [in connection with His
Glory (Acts 9:1-5; 26:12-15)]. At Christ’s former
appearance, it is apparent that there was nothing visibly different
about His overall appearance that distinguished Him from any other
man. However, at His latter appearance, there was a major
difference in this respect. There was a brightness surrounding His
appearance that was above that of the noon-day sun [Acts 26:13;
cf. Revelation 1:16].
When Christians are removed from the
earth at the end of the present dispensation, they will receive
bodies like unto Christ’s body at the time of His resurrection — a
spiritual body of flesh and bones, apart from the Glory. The “redemption”
of the body will then occur at a later time, in connection with
“the adoption” [Romans 8:23], not in connection with
the removal of Christians from the earth at the end of the present
dispensation.
The adoption of Christians can occur
only following events surrounding the judgment seat of Christ, for
the adoption has to do with the placement of sons in a firstborn
status — something that cannot be done preceding a separation of
Christians [the overcomers from the non-overcomers], based on
decisions and determinations rendered at the judgment seat.
Christians having been shown faithful at the judgment seat,
realizing the salvation of their souls/lives, will be adopted as
firstborn sons. But such will not be, for it cannot be, the case
for unfaithful Christians, those having forfeited their souls/lives.
According to Romans 8:18-23,
adoption as firstborn sons is in connection with rulership
[in the human realm, only firstborn sons can rule in this manner
within the theocracy]. And the unfaithful, though possessing
spiritual bodies of flesh and bones, will be in no position to rule
and cannot be adopted into a firstborn status. They can only appear
as the ones seen in Hebrews 12:8 — as individuals who had
previously rejected God’s child-training [vv. 5-7] and cannot
now be His sons [the sons seen in Romans 8:19, adopted into a
firstborn status in v. 23].
[The word “chastisement” (KJV) in
Hebrews 12:5-8 is from the noun and verb forms (paideia,
paideuo) of a Greek word that means “child-training.” Then, the
word translated “bastard” (KJV) in v. 8 is nothos in
the Greek text. The word, contextually refers to those who
reject God’s child-training and cannot be His sons.
“Sonship,” with a view to
rulership, is in view. And only those capable of spiritual
perception, only those “born from above,” would be in a position to
reject God’s child-training. Thus, the unsaved cannot be in view;
nor is eternal salvation even the subject at hand.]
Only following the adoption can the
Glory be connected with the body, with man brought back into a full
realization of that which Adam forfeited at the time of the fall [at
the end of six days, at the end of 6,000 years]. Man, following the
adoption and the corresponding restoration of the Glory will once
again be enswathed in a covering of Glory and in a position to be
further clothed in regal garments [refer to the text in parenthesis
on page 6 in Chapter 1 of this book for additional information in
this realm].
Thus, the redemption of the body in
Romans 8:23 can have nothing to do with the change in the
body that will occur when Christians are removed from the earth at
the end of the dispensation. As shown by the context, the
redemption of the body in this verse can only be a reference to that
future time when “the glory…shall be revealed in us,” in
Christians; it can only be a reference to that future time when
“the sons of God,” a new order of Sons — Christ with His
co-heirs [overcoming Christians, adopted and properly arrayed] —
will be manifested for all to behold [vv. 18, 19].)
Conclusion
The local church is of paramount importance to
Christians of any degree of spiritual maturity, but only as it and
its pastor places the highest priority on the teaching of Bible
doctrine from the pulpit and within most of the church’s
activities. When this is not the fact, and a suitable local church
emphasizing this responsibility cannot be found, it is suggested
that church members initiate individual home Bible study groups to
fulfill this need.
It is also suggested that believers avail
themselves of the wealth of material that is free to all at Arlen L.
Chitwood’s website,
www.lampbroadcast.org, and the author’s website,
www.bibleone.net.
