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Wednesday, October 28, 2020

Brethren Writer C.H. Mackintosh (and Other Dispensationalists), So Close and Yet So Far

Below are some quotes from 19th Century Plymouth Brethren writer C.H. Mackintosh. It's important to see how far the professing church has fallen from Paul, including the movement Mackintosh was integral in expanding.

From my experience, the doctrines espoused in most Plymouth Brethren and classic dispensationalist circles have fallen from where they used to be. It appears that classic Acts 2 dispensationalism has tumbled into confusion in recent years.

I fellowshipped among the Plymouth Brethren for a decade. I want my intentions to be clear here. I do not question their commitment to the Lord and their reliance on His word over all. It was in those ranks that I discovered the life-altering truths of a dispensational understanding of scripture. I give all honor due to men like John Nelson Darby (I have a daughter with Darby as a her middle name in his honor), William Kelly, F.W. Grant, and C.H. Mackintosh. Tremendous teachers and writers. I also would be remiss if I didn't note the significant impact of contemporary Brethren teachers like William MacDonald, William King, Steve Hulshizer, Randy Amos, Tom Taylor, John Phillips, and many many more.

And, although they (and other writers such as A.C. Gaebelein and Sir Robert Anderson) walked me to the threshold of the Mystery, they did not enter into full blessing (as far as I can glean from their works). While I dare not question their commitment to Christ or cast any shadow on their work an evangelists, I still despair that they did not enter the land. I am not the judge of another man's servant, but I am responsible, as an individual, to test all they teach. After reading Harry Ironsides' false accusations of what is commonly called "ultra-dispensationalism" I want to be careful to accurately reflect these men in their own words.

In our last study we saw how easily error or complacency or busying ourselves with unbiblical practices slips in when we do not understand the different callings and hope in scripture. When you don't enter in, some will begin to slip farther and farther away. Let's take a look at where classic dispensationalists once were.

We have looked at topics like the New Covenant in previous posts and have noted from scripture how it is yet future and centered on the people and nation of Israel. This truth is often at the root of the drift. However, it used to be understood among all dispensationalists, but you can hardly find that position held today (while there are, thankfully, a few exceptions).


[The Church’s] new proffered blessings in this dispensation do not consist in being permitted to share Israel's earthly covenant [i.e. the New Covenant], which even Israel is not now enjoying; but rather, through the riches of grace in Christ Jesus, they are privileged to be partakers of a heavenly citizenship and glory. Those who would intrude the Mosaic system of merit into the Church's heaven-high divine administration of super-abounding grace either have no conception of the character of that merit which the law required, or are lacking in the comprehension of the glories of divine grace (Systematic Theology IV:19).” 
-Lewis Sperry Chafer


I do not say we, Christians, have got the new covenant itself, but we have got the blood of the new covenant. We have that on which the new covenant is founded. The new covenant itself supposes the land of Israel blessed and the house of Israel delivered, but neither the one nor the other has become true yet. 
– William Kelly

[T]he ministry of Jesus is more excellent, because He is the Mediator of a better covenant, spoken of in Jeremiah 31, which is here quoted [Heb 8]; a clear and simple proof that the first covenant was not to continue. We again find here that particular development of the truth which was called for by the character of the persons to whom this letter was addressed [the Hebrews]. The first covenant was made with Israel; the second must be so likewise, according to the prophecy of Jeremiah… Although there is no difficulty here, it is important to have light with regard to these two covenants, because some have very vague ideas on this point, and many souls, putting themselves under covenants, that is, in relationship with God under conditions in which He has not placed them-lose their simplicity, and do not hold fast grace and the fullness of the work of Christ, and the position He has acquired for them in heaven. A covenant is a principle of relationship with God on the earth-conditions established by God under which man is to live with Him. The word may perhaps be used figuratively, or by accommodation. It is applied to details of the relationship of God with Israel, and so to Abraham (Gen.15), and like cases; but, strictly speaking, there are but two covenants, in which God has dealt with man on earth, or will-the old and the new. The old was established at Sinai. The new covenant is made also with the two houses of Israel. The gospel is not a covenant... 

John Nelson Darby


While these men never embraced (as far as we have record) a full understanding of the Dispensation of the Mystery, they did understand the distinctive and particular nature of the New Covenant and its relation to Israel alone. Yet today, many so-called dispensational meetings (including many Plymouth Brethren gatherings) would shun these men if they taught this from their pulpits.

Of all these men connected with Classic Dispensationalism (or Acts 2 Dispensationalism), the two who seem to have come closest to the a full understanding are Sir Robert Anderson and C.H. Mackintosh. Anderson in his finest work, The Silence of God, he speaks of the "Pentecostal Age" which he states ended at the end of the Acts. Here is is a clear statement on the place of the Book of Acts.

Acts of the Apostles - a book which is primarily the record, not, as commonly supposed, of the founding of the Christian Church, but of the apostasy of the favored nation… And we have turned to the Acts of the Apostles to find how fallacious is the popular belief that the Jerusalem Church was Christian. In fact, it was thoroughly and altogether Jewish.   
Sir Robert Anderson
 

Mackintosh never fully embraced (that I can tell) the full understanding of the Dispensation of the Mystery as revealed in Ephesians either, but he comes awfully close. His words, "we may expect that the truth of the Church’s heavenly character will only be apprehended and carried out by a very small and feeble minority," are certainly true. His description of the minority who embrace Paul's unique gospel as "deserted and despised" is also true. He laments, "it is to be feared, few really enter into it.


“Have we here [Acts 3] the development of the Church? No, the time had not yet arrived for this . . . . . The Church as seen in the opening of the Acts exhibits but a sample of lovely grace and order . . . . . but not anything beyond what man could take cognizance of and value. In a word it was still the Kingdom, and not the great mystery of the Church. Those who think that the opening chapters of Acts present the Church in its essential aspect, have by no means reached the divine thought on the subject.” 
-Miscellaneous Writings of C.H. Mackintosh, Vol. V

Peter gives us no instruction for the Body. Mackintosh recognized this late and was concerned that so little of Christendom sees the differences between the hope of the Kingdom in Israel (still the hope of the Acts Age) and the inheritance of the "one new man" of Ephesians. Pentecost, The Acts, was not the start of something, but the beginning of an end.

“Let us see what this ‘Mystery’ this ‘gospel’ . . . . . really was, and wherein its peculiarity consisted. To understand this is of the utmost importance, what therefore, was Paul’s gospel? Was it a different method of justifying a sinner from that preached by the other Apostles? No, by no means . . . . . the peculiarity of the gospel preached by Paul had not so much reference to God’s way of dealing with the sinner as with the saint; it was not so much how God justified a sinner as what He did with him when justified. Yes, it was the place into which Paul’s gospel conducted the saint that marked its peculiarity . . . . . Paul’s gospel went far beyond them all (i.e. other servants of God). It was not the Kingdom offered to Israel on the ground of repentance, as by John the Baptist and our Lord; nor was it the Kingdom opened to Jew and Gentile by Peter in Acts three and ten; but it was the heavenly calling of the Church of God composed of Jew and Gentile, in one Body, united to a glorified Christ by the presence of the Holy Ghost. 
The Epistle to the Ephesians fully develops the mystery of the will of God concerning this. There we find ample instruction as to our heavenly standing, heavenly hopes and heavenly conflict . . . . . ‘He hath raised us up together and made us sit together in heavenly places in Christ Jesus’. It is not that He will do this, but ‘He hath’ done it. When Christ was raised from the dead, all the members of His Body were raised also; when He ascended into heaven, they ascended also; when He sat down, they sat down also; that is, in the counsel of God, and to be actualized in the process of time by the Holy Ghost sent down from heaven . . . . . Believers did not know this at the first; it was not unfolded by the ministry of the twelve, as seen in the Acts of the Apostles, because the testimony to Israel was still going on, and so long as earth was the manifested scene of divine operation, and so long as there was any ground of hope in connection with Israel, the heavenly mystery was held back; but when earth had been abandoned and Israel set aside, the Apostle of the Gentiles from his prison at Rome, writes to the Church and opens out all the glorious privileges connected with its place in the heavens with Christ.”  
(Ibid)

Mackintosh goes on to comment on the fact that so few believers have had “eyes to see” and ability to grasp such exalted and wonderful teaching. The blinding power of tradition and the pull earthwards of the senses all combine to prevent this: 

“We have seen how long it was ere man could take hold of it . . . . . and we have only to glance at the history of the Church for the last eighteen centuries to see how feebly it was held and how speedily it was let go. The heart naturally clings to earth and the thoughts of an earthly corporation is attractive to it. Hence we may expect that the truth of the Church’s heavenly character will only be apprehended and carried out by a very small and feeble minority . . . . . to understand all this requires a larger measure of spirituality than is to be found with many Christians.” “. . . . . Those who will maintain Paul’s gospel find themselves, like him, deserted and despised amid the pomp and glitter of the world. The clashing of ecclesiastical systems, the jarring of sects, and the din of religious controversy will surely drown the feeble voice of those who would speak of the heavenly calling and rapture of the Church . . . . . I am deeply conscious of how feebly and incoherently I have developed what I have in my mind concerning the doctrine of the Church, but I have no doubt of its real importance and feel assured that, as the time draws near, much light will be communicated to believers about it. At present, it is to be feared, few really enter into it.
(Ibid) 
-Mackintosh as quoted in The Berean Expositor, 1970, Vol 45


And yet classic dispensationalists in our day find talk of the Dispensation of the Mystery as revealed by Paul after the end of the Acts Age to be foreign, even heretical to the faith. Unless we step into this blessing, we can know all about the promises, yet never experience them. 

By not fully embracing the Dispensation of the Mystery, Classic Dispensationalism has retreated back to practices and beliefs held by sacramentalist and Reformed (Replacement) churches. Even F.W. Grant (Chief Men Among the [Plymouth] Brethren) saw what would come with the diminishing of the plan of God for Israel.

 

“To take from Israel what is hers is only to diminish her and not enrich ourselves; nay, what has been called in this way the spiritualizing of the promises has led most surely and emphatically to the carnalizing, and the legalizing, of the Church.” 
-F.W. Grant


Sadly, many of his own Plymouth Brethren brothers and sisters have lost sight of Israel's New Covenant and have claimed it as their own. But that is to be expected. If you see the "Body" at Pentecost and in the Book of Acts, confusion will follow. That confusion, as Grant saw, but failed to recognize across all this theology, has led to churches embracing sacraments, Israel's ordinances, and the imposition of manmade laws on congregants. 

And you can hardly blame them. Without teachers who will "compare the things that differ," men will crave ritual and earthly ordinances. Without understanding that all our blessings in this age are "spiritual blessings," men will crave the carnal. 

 

Tuesday, October 27, 2020

The Bible Is a Story of Restoration and Man's Failure to Understand the Plan of God

The Bible is the account of the loss and restoration of the original creation, humans, Israel/Kingdom, and the heavens. It deals almost exclusively with the Earth, its chaos (Genesis) and its future restoration (the Revelation). The future hope (in the pages of scripture) for most is the Earth. Even the hope of the New Jerusalem is only realized when it comes down to Earth. All from Adam receive the gift of life the same way (by grace through faith), but not all have the same hope.

Christians today claim to be the children of Abraham and heirs of his promises. If you are in that company, your hope is the promised land, the restored kingdom, or (for those who qualify), the New Jerusalem. It is an earthly hope. Neither the hope of the land (the restoration of the Kingdom and David's throne as well as justice over all nations) nor the New Jerusalem have been realized yet.


"In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates..."

"By faith [Abraham] sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God."

"Lord, will you at this time restore again the kingdom to Israel?"
(The 11 Apostles, after the resurrection, with minds opened)

"[Ye Men of Israel] Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began."
(Peter speaking to Israel after Pentecost)

"And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, 'Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.'"

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations..."

"when the Son of man shall sit in the throne of his glory, you [the 12 Apostles] also shall sit upon twelve thrones, judging the twelve tribes of Israel."

"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him."

We must remember the Lord's earthly mission was primarily "to confirm the promises made to the [Jewish] fathers [patriarchs]" (Rom 15:8). That is, the restoration of the people, the land, and the Kingdom in Israel. Peter states this after Pentecost (as quoted above from Acts 3) and to the High Priest and Sanhedrin in Jerusalem in Acts 5.

"Him [Christ] hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins."

Peter is still witnessing to the calling of the Lord Jesus after Pentecost. Paul witnesses to this in his Acts Age epistles as we see in the quote from Romans 15 above and in his declaration in Galatians concerning the believers of that age and their place as the children of Abraham.

Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith are blessed with believing Abraham.

-Galatians 3:7-9

It is not until we get to the Post Acts epistles and the revelation of the current age in the Book of Ephesians that we see a "heavenly" hope with "heavenly" blessings. This hope (as are all hopes) is entered into by faith. And unlike the hope referred to in Galatians, the hope of the Dispensation of the Mystery (for those who will enter in) is not seen before in scripture. This blessing in "the far above the heavens" is a new hope; a hope hidden in God from "before the overthrow of the world." 

Gentile blessing through Abraham and Israel has been the plan of God since Abraham. It is the basis for the Sinai Covenant and the New Covenant. We see believing gentiles in the Law, and believers from from Naaman of Syria, to Nineveh in the Book of Jonah, to the Centurion and Canaanite woman in the Gospel of Matthew. Gentile salvation is certainly not the New Covenant. That covenant is specifically for Israel alone. Neither is grace a covenant.   

To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ, and to make all see what is the dispensation of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places... 
-Ephesians 3:8-10

 

I became a minister according to the dispensation from God which was given to me for you, to fulfill the word of God, the mystery which has been hidden from ages and from generations, but now has been revealed to His saints.

-Col 1:25-26

This step in the restoration was hidden and must be distinguished from the revealed plan for the restoration of the Earth. This period in nearly at an end. Soon, we will be back on the prophetic clock and the events spoken of in the Revelation and in the Prophets will come to pass. Scripture speaks of those things revealed "from the overthrow of the world [age]" and the Dispensation of the Mystery which is from "before the overthrown of the world [age].

There is a great plan for the Earth. But we are called to higher calling, if we will enter into it.


Oscar M. Baker stated in regard to God's plan for the Earth and those destined for that calling:

"It's surprising how few believers today (and we have a lot of people today who really are believers, they know the Lord, there's no question about that) who don't have anywhere in their teaching God's purpose for the Earth. Nearly all of them think that being saved means surely going to heaven. Isn't that right? In fact, that's a synonym for being saved, ('are you going to heaven?') ... The majority of people today think about people going to heaven. Now, what heaven is and where it is and so on, they don't know, of course. And so that which spans the future ages upon the earth is entirely beyond their comprehension ... These people have failed to see two lines of purpose; one for the Earth and one for the heavens, or heavenly places. So, the average Christian you meet on the street thinks, he's saved, so he's going to heaven. And if he doesn't know about the Mystery, he isn't. He'll be among the saved peoples of the Earth." 
-Oscar M Baker (Excerpt from Audio: Steps to a Goal, Part 2)


Stepping back, we point out that which should be obvious: the current age started neither with the birth of the Lord nor on the Day of Pentecost.  A failure to see or understand or acknowledge this truth leads to other errors. We see Christians adopting practices given only to Israel such as the Passover meal (Lord's Supper), Baptism, Pentecost, Sabbath-Keeping, and the like. 

The keeping of earthly ordinances puffs up the old nature (the flesh). Men seem to crave these outward displays. And in doing so, they ignore the great truths and spiritual blessings of the Dispensation of the Mystery which sits before them. Catering to the flesh (the carnal old nature), men forfeit future blessings.

 

Let no-one defraud you of your prize, while he exercises his will in humility and worshipping of angels, intruding into things which he has not seen, vainly puffed up by his fleshly mind, and not holding onto the head, from where the whole body, supplied and united by joints and bands, grows with growth from God.

Colossians 2:18-19


I've fellowshipped in two different local churches over the last 15 years which both enthusiastically adopted the unbiblical practice of "Advent Candles" before "Christmas." Now, I am not saying God is seething with anger with them or that they have committed an unpardonable sin. Rather my point is that it shows a dissatisfaction with Christ and scripture; a need to have a tangible (man-made) ordinance. 

Mythology has become wrapped up in the daily walk of many. We see this clearly in the sacramentalist churches, but we also see it down to the most "fundamental" and "evangelical" churches. Dissatisfaction with a heavenly hope (a true understanding rather than from Greek mythology) leads men to outward displays of religion and piety. And as Paul concludes in Colossians 2:

If you have died with Christ to the rudiments of the world, why, as though living in the world, are you imposed upon with ordinances? – “Do not touch, and do not taste, and do not handle”, which are all destined for decay with falling into disuse, these being after the commandments and teachings of men, which indeed have a reputation for wisdom in self-willed worship and humility and austerity of the body, but not of any value for satisfying the flesh.


Note that the outward ordinances have a "reputation for wisdom." Society worships those who display outward piety. Mother Teresa is revered in many Christian circles, yet this woman denied the finished work of the Savior. On at least one occasion she refused to send her Sisters of Charity to an impoverished area because there was no priest. Without a priest, she deemed their work useless.

In her hospitals, patients were sometimes denied pain-relieving medicine. In the throes of agony these poor creatures were encouraged to "offer up" their suffering for their sins. Those of us who grew up in Catholicism are familiar with this. Step on a nail? Offer up your pain for your sins. It felt holy, but it was a direct insult to finished work of the Savior.

All of these practices, no matter how pious or religious they may appear, display a dissatisfaction with Christ, a failure to keep him as the Head of the Body, and a rejection of the heavenly calling (some rejecting the very work of the Savior).

The Lord plans on restoring that which was lost or destroyed by the various rebellions of the Sons of God in the heavens and that of men on the Earth.  Central to these plans is the precious blood of the Great God and Savior, the Lord Jesus Christ. Failure to rightly divide the different hopes in scripture and the failure to compare things that differ in scripture leaves men confused. And in that confusion, they grasp for the simplicity of outward displays of religion.

May it not be so of us.

God is surely patient and loving. He wants to gently brings us back to a place of rest in Him. But if we continue in our rebellion, it will result in a loss of reward at the judgment of our service for Him.

Friday, October 23, 2020

Most of the Bible Is About God's Plans for Earth

The Bible is the account of the loss and restoration of the original creation, humans, Israel/Kingdom, and the heavens. It deals almost exclusively with the Earth, its chaos (Genesis) and its future restoration (the Revelation). The future hope (in the pages of scripture) for most is the Earth. Even the hope of the New Jerusalem is only realized when it comes down to Earth. All from Adam receive the gift of life the same way (by grace through faith), but not all have the same hope.

Christians today claim to be the children of Abraham and heirs of his promises. If you are in that company, your hope is the promised land, the restored kingdom, or (for those who qualify), the New Jerusalem. It is an earthly hope. Neither the hope of the land (the restoration of the Kingdom and David's throne as well as justice over all nations) nor the New Jerusalem have been realized yet.


"In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates..."

"By faith [Abraham] sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: For he looked for a city which hath foundations, whose builder and maker is God."
Then I saw a new heaven and a new earth, for the first heaven and first earth had passed away, and there was no longer any sea. And I saw the holy city, New Jerusalem, descending out of heaven from God, prepared as a bride adorned for her husband. And I heard a loud voice from heaven say, “Behold, God's home is with men, and he will dwell with them, and they will be his people, and he will be God with them. And he will wipe every tear from their eyes, and there will be no more death, nor mourning, nor wailing, nor will there be any toil any more, for the former things will have passed away.” And he who sat on the throne said, “Behold, I am making everything afresh.” And he said to me, “Write it down, for these words are true and faithful.”
"Lord, will you at this time restore again the kingdom to Israel?"
(The 11 Apostles, after the resurrection, with minds opened)

"[Ye Men of Israel] Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who was preached to you before, whom heaven must receive until the times of restoration of all things, which God has spoken by the mouth of all His holy prophets since the world began."
(Peter speaking to Israel after Pentecost)

"And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, 'Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.'"

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations..."

"when the Son of man shall sit in the throne of his glory, you [the 12 Apostles] also shall sit upon twelve thrones, judging the twelve tribes of Israel."

"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him."

We also note that what is currently understood to be and called the "church" today is not the "Bride of Christ." That phrase is foreign to scripture and, as we see above, the title of Bride belongs to an earthly people who have achieved the New Jerusalem.

"It's surprising how few believers today (and we have a lot of people today who really are believers, they know the Lord, there's no question about that) who don't have anywhere in their teaching God's purpose for the Earth. Nearly all of them think that being saved means surely going to heaven. Isn't that right? In fact, that's a synonym for being saved, ('are you going to heaven?') ... The majority of people today think about people going to heaven. Now, what heaven is and where it is and so on, they don't know, of course. And so that which spans the future ages upon the earth is entirely beyond their comprehension ... These people have failed to see two lines of purpose; one for the Earth and one for the heavens, or heavenly places. So, the average Christian you meet on the street thinks, he's saved, so he's going to heaven. And if he doesn't know about the Mystery, he isn't. He'll be among the saved peoples of the Earth."
-Oscar M Baker (Excerpt from Audio: Steps to a Goal, Part 2)


The doctrine of the "rapture" must also be looked at here. The Lord will return as he left, in the clouds. And when he returns it will be as promised, to set up the Kingdom in Israel and fulfill the promises made to her. The Lord was sent to none but to the lost sheep of the House of Israel. His ministry was to confirm the promises made to the fathers. These are the fathers of Israel. The Patriarchs. 

But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand.

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name.

We noted in the verses from Matthew quoted above that the Lord's return will be in the clouds. He also notes this fact to the leadership in Israel in Mark.

Art thou the Christ, the Son of the Blessed? And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

His return in the clouds is part of the prophetic word in Daniel.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

This is accompanied by the trump of God. This is part of the resurrection of those who sleep (the dead). This is when and where we see the start of resurrection. 

Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.

We see in this passage from 1 Cor 15 some who are alive and remain at His coming and those who "sleep" (the dead) who will be raised. There is no thought here of bodiless souls returning to meet the living in the clouds. We have covered the topic of immortality elsewhere, but we note here that only in resurrection can one be "immortal."

Scripture teaches the dead "know nothing," the dead "praise not." The dead are not yet immortal. Believers in death are as though they sleep. When we see this plan in scripture for the return of the Savior and the final conquering of death, we can see the "rapture" passage in 1 Thess 4 in light of the full counsel of God.

For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

 

Paul writes a second letter to the these believers. Remember, both 1 Cor and 1 Thess are written to believers in the Acts Age. They are looking for the soon return ("at hand") of the Lord. These conditions will again be active when that age resumes at the end of the the current age.

In Paul's second letter to the Thessalonians, he continues to encourage them and continues to point to the soon return of the Savior. And the context of all the teaching concerning the earthly kingdom is obedience. The free gift of resurrection life is by grace alone, but placement in the Kingdom (or the New Jerusalem) is by works.

This is evidence of the righteous judgment of God, that you may be made worthy of the kingdom of God... when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at in all who have believed, because our testimony to you was believed. To this end we always pray for you, that our God may make you worthy of his call, and may fulfil every good resolve and work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.


Our minds should take us right back to the Lord's words in the gospel accounts in regard to his coming in the clouds with the angels. And the picture of the judgment of fire. This is common to the parables of Matthew. 2 Thessalonians is referring to the same coming found in 1 Thessalonians.

Chapter 2 of 2 Thessalonians is a warning to the Acts Age believers of the coming Man of Sin (Lawlessness), the Antichrist. This is a relevant warning to them. It is not just information. And it, again, is given as part of the hope of his return to the Earth. It speaks of the expectation of the Day of the Lord upon believers. 


Now concerning the coming of our Lord Jesus Christ and our assembling to meet him, we beg you, brethren, not to be quickly shaken in mind or excited, either by spirit or by word, or by letter purporting to be from us, to the effect that the day of the Lord has come. Let no one deceive you in any way; for that day will not come, unless the rebellion comes first, and the man of lawlessness is revealed, the son of perdition, who opposes and exalts himself against every so-called god or object of worship...


Note verse of 1 of 2 Thess in Young's Literal Translation:


And we ask you, brethren, in regard to the presence of our Lord Jesus Christ, and of our gathering together unto him


The Greek word translated "presence" is the word "parousía." This word speaks of the presence of the King to establish his kingdom, judge, etc. This word is never used of the Lord in Paul's seven Post Acts epistles. There (for the current age) we are told we are to look for the "epipháneia" of the Lord. We are to love his "epipháneia." This is the appearing of the Lord, not his coming as King to the Earth.

We can never understand these differences unless we "rightly divide the Word of Truth." We see the whole plan of God. His plan for the Earth. This plan involves Israel, the New Jerusalem, the wedding feast, and the guests at the wedding. All this leading to the restoration of the Tree of Life (as seen in the Revelation).

The insertion of the doctrine of the "rapture" and the deification and infallibility applies to the book "The Late Great Planet Earth" are blinding many Christians to the spiritual blessings and glorious hope in high above the heavens in the true holy of holies for those who understand this age and embrace the Mystery revealed by Paul in the Book of Ephesians.  

We've bitten off more than we can chew here. I encourage to look back on related studies for more.



Thursday, October 22, 2020

Same Words, Different Meanings Based on Context

We've noted in several studies how the same word is used, but clearly there are different connotations. We see this in Greek as well as in English. Let's just take the word and idea of being justified. When scripture states that the Lord was "justified in the Spirit" (1 Tim 3:16), that is quite different than the statement "that a man is justified by faith apart from the deeds of the law" (Rom 3:28), "justified by His blood" (Rom 5:9), etc. 

Just as often, we hear words given ecclesiastical (churchy) meanings which have nothing to do with their uses in scripture. 

We've see one or other of these issues with certain words. Here are just a few concepts that Christendom has distorted to one degree or another (with links to direct or tangential posts):

In this post, we'll quickly look at the word "saved."

Much more then, having now been justified by His blood, we shall be saved from wrath through Him. [Greek: sṓzō]
-Rom 5:9

"But he who endures to the end shall be saved." 
[Greek: sṓzō]
-Matthew 24:13

And unless those days were shortened, no flesh would be saved
[Greek: sṓzō]
-Matthew 24:22

“He saved others; Himself He cannot save." 
[Greek: sṓzō]
-Matthew 27:42

He who believes and is baptized will be saved; but he who does not believe will be condemned. 
[Greek: sṓzō]
-Mark 16:16 

Then His disciples came to Him and awoke Him, saying, “Lord, save us! We are perishing!” 
[Greek: sṓzō]
-Matthew 8:25

But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, “Lord, save me!” [Greek: sṓzō]
-Matthew 14:30

"Whoever wishes to save his life will lose it. But whoever loses his life for my sake will find it." [Greek: diasṓzō]
-Matthew 16:25
And the prayer of faith will save the sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. [Greek: sṓzō]
-James 5:15
Etc.

We see in these verses, that word "save" must be interpreted in its context. Let is look at one more example, this time from the lips of the father of John the Baptist.

Now [John's] father Zacharias was filled with the Holy Spirit, and prophesied, saying:
 “Blessed is the Lord God of Israel,
For He has visited and redeemed His people,
 And has raised up a horn of salvation for us
In the house of His servant David,
 As He spoke by the mouth of His holy prophets,
Who have been since the world [ages] began,
 That we should be saved from our enemies
And from the hand of all who hate us,
 To perform the mercy promised to our fathers
And to remember His holy covenant
-Luke 1:67-72


We see here the backdrop for the earthly ministry of the Lord. We recognize from a previous post the key phrase "since the world [ages] began." We juxtapose this against the called-out Body of the current age (the dispensation of the Mystery) who are said to have been hidden from "before the [overthrow/foundation] of the world [ages]" (Eph 1:4). 

God's redeemed people, Israel, have an earthly calling and an earthly hope. They look for the Son of David to take the throne in the promised restored Kingdom in the land. They look to be "saved" from gentile oppression, from sickness, from the anti-Christ, from the Tribulation, etc.

Take a look at Matthew 16:25 above. The word translated "life" there is not the Greek word "zoe," but rather the word "psychḗ." This is what we know as "soul." Remember, you do not "have" a soul, you "are" a soul. 

So, let's change "life" to "soul."

"Whoever wishes to save his soul will lose it. But whoever loses his soul for my sake will find it."

In ecclesiastical language (the language used by visible Christendom), it does not register that the Lord is calling on his disciples to "lose" their souls. We say we are about the business of "saving" souls. Again, we must look at contexts. We must discard the ruinous saved/lost dichotomy.

See how Peter uses the words "saved" and "souls" in regard to Noah:

the ark was being prepared, in which a few, that is, eight souls [psychḗ], were saved [diasṓzō] through water... -1 Peter 3:20

diasṓzō is combination of "dia" (by or through) and "sṓzō." That is, "saved through." We would not look at this verse and argue: "Noah and his family were saved from eternal death because of water." But the way "saved" and "soul" in the modern age almost forces us to draw that conclusion. And while we know immediately that is a foolish assumption, we fail to apply the same careful analysis to other verses using either "saved" or "soul."

Let us turn to one of James' uses of "save."

Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save [sṓzō] a soul [psychḗ] from death and cover a multitude of sins. 
-James 5:19-20 
 

The context here is "brethren" who are "among you." Are these "souls" that lost the free gift of resurrection life because they sinned? Of course not. How does one then "save a soul from death?" To answer, we will look at a similar warning to a similar people in the Acts age.


For he who eats and drinks [the Lord's Supper] in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep [die]. For if we would judge ourselves, we would not be judged.

-1 Cor 11:29-31

 

We see some here who not only risk sickness, but death, if they fail to take the Lord's Supper in a worthy manner. First question, is this true today? If so, why would any gathering take the Lord's Supper much at all? I know some locales take it every week (e.g. Plymouth Brethren) and some quarterly (e.g. the artist formerly known as The Southern Baptist Church). 

But to our point, in that age, you could "save a soul" through self-judgment and/or correction of behavior. Is that what we mean when a "soul" is saved from the penalty of sin either then or now?

Let's circle back to the beginning. We must get past the "saved/lost" mentality. We must understand what "soul" constitutes. We have to understand that just because a word is used in scripture, it does not mean we are bound to interpret it the same way in every case, in every age, for every group.


I leave you with the word "ekklēsía" [translated as "church" often in the KJV].

To the church [ekklēsía] of God which is at Corinth, to those who are sanctified in Christ Jesus, called to be saints, with all who in every place call on the name of Jesus Christ our Lord, both theirs and ours: Grace to you and peace from God our Father and the Lord Jesus Christ.
-1 Cor 1:2-3 
This is he who was in the congregation [ekklēsía] in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us...
-Acts 7:38

Now when they heard this, they were full of wrath and cried out, saying, “Great is Diana of the Ephesians!” So the whole city was filled with confusion, and rushed into the theater with one accord, having seized Gaius and Aristarchus, Macedonians, Paul’s travel companions. And when Paul wanted to go in to the people, the disciples would not allow him. Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater. Some therefore cried one thing and some another, for the assembly 
[ekklēsía] was confused, and most of them did not know why they had come together.
-Acts 19:28-32


The translators tried to be slick. I guess they just didn't know what to do with the word "church" when it was applied to Israel or to an angry mob. 


Two quick final points. 

First, we must note that there are "churches" in the "church" during the Acts age (and in the age to come as seen in the Revelation), yet only a single "church" in the current age. The plural is used in 6 of Paul's Acts Age epistles as well as in the Book of Acts and in the Revelation. 

There was a body of believers in the Acts age, and that body had its own head. As described in 1 Cor 12, in that body, some members functioned as "eyes," others as ears and noses. Yet in the One New Man body of Ephesians (Greek: sussomos, only use by Paul), we see that Christ is the Head of the "church." This reflected in the Post Acts epistles of Colossians as well.


And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence. I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church, of which I became a minister according to the [dispensation] from God which was given to me for you, to [complete] the word of God. 

-Colossians 1:18, 24-25 

 

One enters this Body by understanding the current age. This is not the focus of this post, but I do want us to see this. Paul has a warning in Colossians 1 regarding the "gospel" of this age (there are multiple gospels in scripture) which was entrusted to Paul alone: "if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister."

Again, Paul does not threaten the loss of a free gift of resurrection life, but rather the loss of spiritual blessings in the far above the heavens. Paul is pleading for Christians to enter into this body of blessing by faith. We've covered that elsewhere, so we'll move on to our final point.

Our second point in regard to what we construe as the church takes us back to James. Let's look again at how the KJV translators chose to handle the word ekklēsía in Acts 19.

Then some of the officials of Asia, who were his friends, sent to him pleading that he would not venture into the theater. Some therefore cried one thing and some another, for the assembly [ekklēsía] was confused, and most of them did not know why they had come together.
-Acts 19:32


They chose the word "assembly" for the mob. Where else did they choose to use "assembly?"



My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly...

-James 2:1-2a


We're back in James, the epistle written to "the twelve tribes scattered abroad" (1:1). Is it ekklēsía we have in James 2 as we had in Acts 19?  No, it is not. we have a very familiar word, synagōgḗ, that is, "synagogue," a place of gathering for Jews. This word is used 57 times in the Greek New Testament and is translated "synagogue" 55 times. Only in Acts 13 ("congregation" in context of Jews there) and here in James 2. We must ask why the KJV translators (or anyone else) would choose to depart from the obvious? It cannot be context as we've noted the context is "the twelve tribes" of Israel. That is, Jews.

We must be careful with our words. The KJV translators cast some confusion over the setting of James by choosing to discard "synagogue" for the safer "assembly," and by doing so, they muddy the interpretive water. 

We must let scripture speak for itself. When we impose the saved/lost or Israel/church or old testament/new testament dichotomies on our theology instead of letting our theology be informed by scripture, we fall into tradition and error. 

When we read a word, we must Rightly Divide (2 Tim 2:15) that word, we must compare the things that differ (Phil 1:10). We must note the age it is given and the audience to which it has been addressed. We must understand the context.