May the re-visiting of this essay, be a blessing to All.
Hello To All:
My youth was spent, living on a small farm, in rural Minnesota. The winters were cold, with lots of snow. The summers were far too short. My father worked in a nearby city as a skilled tradesman. My mother, sometimes worked, but most often, stayed home to be a mother to her children. Our life was simple; and, by some standards, we were considered to be among the poor of the community; but, as a youngster, such things did not have much of an impact. We had food, shelter and clothing; and life, for the most part, was good.
My father, often, brought a newspaper home with him. I loved the comic strips! So, as soon as I had a chance, I would grab the paper and catch up on my favorites. One of those was called: "Pogo." The setting was the Okefenokee Swamp, of the southeastern United States. The characters consisted of the animals and critters common to such an area. Of course, these creatures were given human characteristics; and their interaction formed the basis for the comic strip.
Pogo was a possum. Unlike real life possums, he was pictured with a larger, rounder head and a not so pointy nose. He was the philosopher; a creature who had acquired a certain amount of wisdom; and one who served as an elder statesman, of the forest and swamp community. His wit, his straight forward logic, and his insightful humor, often made precise statements about our human condition.
The title, for this end of the year essay, is based on one of Pogo's most memorable and insightful statements: "We have met the enemy and he is us." While doing some research, to refresh my memories about Pogo, I came across a copy of the original comic strip that contained this quote, that has stuck with me, all of these years. The strip was published on Earth Day in 1971. It contained only two panels; but, the wisdom, contained in those two panels, is for all people and for all periods of history.
In the first panel, Pogo and his friend Porkypine, are carefully walking across an open area, toward a forest area. It seems that their goal is to get to the trees; but, they are having some difficulty in their journey. They are pictured as putting their feet down, one careful step at a time. Their arms are outstretched for balance. Their attention is divided between their goal of reaching the trees and the difficulty of the journey. In the midst of this, Porkypine says: "Ah, Pogo, the beauty of the forest primeval gets me in the heart." Pogo is leading the journey, and his response to Porkypine is: "It gets me in the feet, Porkypine." The first panel does not give us any insight into what is making their journey so difficult.
In the second panel, the two friends are taking a rest. They are sitting, on the ground, near the edge of the clearing. The forest is still on the other side of the clearing. Their goal, of reaching the trees, has not been achieved; and now, we can clearly see why. The clearing is littered with the castoffs and trash of the forest community. This is what they have had to walk through, to get to the trees. Porkypine is looking down at his feet, his hands resting on the ground; and then he says: "It is hard walking on this stuff." Pogo is looking at the clearing and across to the trees. His left elbow is resting on his knee; and his chin is resting in his hand, as he responds to the comment of Porkypine, by saying: "Yep son, we have met the enemy and he is us."
Some of you, as you have been reading this, may have been reminded of the recent essay titled: "Can we see the trees." That essay was written, before I had any awareness of the context of Pogo's memorable quote. Our Lord Jesus Christ is always full of surprises. Pogo and his friend were having trouble getting to the trees because of what they, over time, had done. It is in this context, of Pogo recognizing the consequences of his deeds and the deeds of the community, that he makes this statement, about the status of the community: "We have met the enemy and he is us."
Now, my beloved brethren, just as Pogo was compelled to take a hard look at reality and come to that epiphany moment of recognizing, and acknowledging the consequences of his actions and the actions of the community, that he was a part of: it is time for us to do the same.
In the case of Pogo and his friend Porkypine, they were litteraly trying to reach real trees. This was an Earth Day statement, meant to get our attention about the plight of the planet; and the impact of our deeds.
In the essay "Can we see the trees," the trees are a metaphor for the truth. The windowless rooms are meant as a metaphor for the things and deeds that both obscure the truth and make our journey to the truth, more and more difficult. This essay was written, in an effort to get us focused on our self-imposed bondage, that keeps us from the truth. Over the course, of the coming year, we shall take an in-depth look at this bondage.
In the Western Church, we are most often like Pogo's friend Porkypine: we know what our goal is, but we fail to recognize the difficult nature of our self-imposed obstacles.
We tend to, as Western Christians, to blame all of the things outside of the Church, as the reason for our difficulties and our decline. The fact of the matter is: The worst enemy that the Western Church has - is the Western Church.
To make certain that I have your attention in this; let it be known to all the world, that empowered by Jesus Christ, I would stand in the midst of any assembly; and looking out at all in that assembly; I would say, for all to hear: Hear the word of the Lord, that takes us to the heart of our condition: "I have seen the enemy and he is us."
After His forty days in the wilderness, our Lord Jesus Christ called us to repent and believe the gospel. Here, at the end of this essay number forty, let the call go forth: Let us repent and believe the good news of Jesus Christ.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
P.S. After the first of the new year, I will be taking some time for personal reflection, regarding my own journey with Jesus Christ. Empowered by Jesus Christ, our next essay should be near the end of January. The journey is becoming more difficult. Please pray for me, that I will be faithful to the tasks, that Jesus Christ sets before me.
P.S. (December 30, 2012) Let us pray for one another that we might all see and embrace the truth that can only be found in and through Jesus of Nazareth, who is the Christ, the Son of the Living God.
Sunday, December 30, 2012
Wednesday, December 26, 2012
Can we see the trees? A second look!
The following essay was first published on December 13, 2011. The conditions, in the Western Christian Church, have not changed - thus, necessitating the need for us to take another look at our condition. We need to take a careful look at where we are. We need to ask ourselves: Can we see the trees?
Hello To All:
Before we continue with the series of essays titled - "I am crucified" - we need to pause for a moment. We need to have a clearer understanding of what it is like to be a Christian in a western church. We need a better perspective of who we are! We need a word picture that gets us focused on our condition, in such a way, as to help us to see the trees!
Our text, for today, comes from Psalm 1:1-3, where we find written: "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."
What a wonderful picture, of what it is like to be one with Jesus Christ. But, what happens, to our understanding of this text, if we have never seen a tree? What happens, to our comprehension of what this text has to say, regarding our union with Jesus Christ, if we do not even know what a tree is? The answer, of course, is that our understanding and our comprehension, would be significantly reduced; and, perhaps, we would not have any understanding; and, perhaps, we would not have any comprehension. The fullness of our union with Jesus Christ, would be lost to us; the darkness of our understanding and of our comprehension, would blind us to the truth. How can we escape so great a darkness?
Before we can escape the darkness, we must first understand the nature of the darkness. Here is what the Lord our God has shown me, in and through His Son Jesus Christ.
Consider a room with no windows; a room of our own creation; a room filled with the things of our own choosing; a room defining what we believe to be true; a room that proclaims our personal comfort zone; a room that has set the boundaries of our personal status quo; a room that establishes the basis of our relationship with other believers and the world around us; a room that defines our relationship with the one and true and living God; a room that is largely built on the precepts and commandments of men; a room that has no windows! This room, is typical of what it is, to be Christian, here, in the western church!
If you are thinking that this is too strong an indictment; that in some way this is not right; then consider this: I have lived in this room. I am very familiar with the room with no windows. The description, of this room, goes right to the heart, of our condition.
Sometimes we venture forth, from our rooms, and visit the rooms of our friends. Sometimes we will even visit the rooms of strangers. Sometimes we will even gather in very large rooms. But always, the rooms do not have any windows. The rooms do vary, to certain degrees. We will often have discussions, regarding the merits of one room, as compared to another room. Sometimes, these discussions will be very lively and energetic, filled with differing opinions, regarding the proper characteristics, of this room without windows. But, typically, satisfied with our own position, we return to our own room: to the personal darkness, that we have embraced, as being the truth.
On occasion, when we venture forth, we find that the air is exceptionally clear. As we look out, over our city, filled with windowless rooms, we catch a glimpse of something strange. We see something; it appears as a sea of green, moving in the breeze. It is far away, on the very horizon, on the outer limits of our vision. It is the trees! It appeals to us. It touches our heart, in ways we do not understand. It calls to us. It holds out a promise of something greater then ourselves; and, at certain times, it even carries the suggestion, to our hearts, that, just perhaps, we do not have the fullness of understanding and comprehension, that we have convinced ourselves, that we do have. But, soon the mist returns; the vision is lost to us; and we return to our rooms with no windows. The fading vision, of the trees, is gone. The tugging, at our heart, has been replaced by the dark contentment of our windowless room; and we say to ourselves: all is well.
Earlier, I mentioned that I had lived in such a room; but, in May of 2010 (see postings of June 2010), our Lord Jesus Christ, yanked me from my room and took me to Haiti. In Haiti, He showed me the trees. My life changed. When I returned, the reality, of the trees, began to fade; but, I had seen the truth; I was no longer content with my windowless room (see postings of September 2011, titled: "Do I Believe?").
Thanks to our Lord Jesus Christ, I now live, in a room with windows - lots of windows. As the light of Jesus Christ flows in, and fills my room, I find that the boundaries of the room are ever expanding. As I become more and more "conformed to the image of Christ, who is the image of God" - I find, that the room has become less and less constricting. As Christ increases and I decrease - the boundaries of the room, are even beginning to fade - as the realities of my union with Jesus Christ become ever more apparent. Once again, I can see the trees! Thank you Jesus.
I invite you, my brethren, to allow Jesus to put windows in your rooms.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
P.S. (December 26, 2012) I invite you, my beloved brethren, to ask and allow Jesus of Nazareth, who is the Christ, the Son of The Living God, to put floor to ceiling windows in your rooms.
Hello To All:
Before we continue with the series of essays titled - "I am crucified" - we need to pause for a moment. We need to have a clearer understanding of what it is like to be a Christian in a western church. We need a better perspective of who we are! We need a word picture that gets us focused on our condition, in such a way, as to help us to see the trees!
Our text, for today, comes from Psalm 1:1-3, where we find written: "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; and in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper."
What a wonderful picture, of what it is like to be one with Jesus Christ. But, what happens, to our understanding of this text, if we have never seen a tree? What happens, to our comprehension of what this text has to say, regarding our union with Jesus Christ, if we do not even know what a tree is? The answer, of course, is that our understanding and our comprehension, would be significantly reduced; and, perhaps, we would not have any understanding; and, perhaps, we would not have any comprehension. The fullness of our union with Jesus Christ, would be lost to us; the darkness of our understanding and of our comprehension, would blind us to the truth. How can we escape so great a darkness?
Before we can escape the darkness, we must first understand the nature of the darkness. Here is what the Lord our God has shown me, in and through His Son Jesus Christ.
Consider a room with no windows; a room of our own creation; a room filled with the things of our own choosing; a room defining what we believe to be true; a room that proclaims our personal comfort zone; a room that has set the boundaries of our personal status quo; a room that establishes the basis of our relationship with other believers and the world around us; a room that defines our relationship with the one and true and living God; a room that is largely built on the precepts and commandments of men; a room that has no windows! This room, is typical of what it is, to be Christian, here, in the western church!
If you are thinking that this is too strong an indictment; that in some way this is not right; then consider this: I have lived in this room. I am very familiar with the room with no windows. The description, of this room, goes right to the heart, of our condition.
Sometimes we venture forth, from our rooms, and visit the rooms of our friends. Sometimes we will even visit the rooms of strangers. Sometimes we will even gather in very large rooms. But always, the rooms do not have any windows. The rooms do vary, to certain degrees. We will often have discussions, regarding the merits of one room, as compared to another room. Sometimes, these discussions will be very lively and energetic, filled with differing opinions, regarding the proper characteristics, of this room without windows. But, typically, satisfied with our own position, we return to our own room: to the personal darkness, that we have embraced, as being the truth.
On occasion, when we venture forth, we find that the air is exceptionally clear. As we look out, over our city, filled with windowless rooms, we catch a glimpse of something strange. We see something; it appears as a sea of green, moving in the breeze. It is far away, on the very horizon, on the outer limits of our vision. It is the trees! It appeals to us. It touches our heart, in ways we do not understand. It calls to us. It holds out a promise of something greater then ourselves; and, at certain times, it even carries the suggestion, to our hearts, that, just perhaps, we do not have the fullness of understanding and comprehension, that we have convinced ourselves, that we do have. But, soon the mist returns; the vision is lost to us; and we return to our rooms with no windows. The fading vision, of the trees, is gone. The tugging, at our heart, has been replaced by the dark contentment of our windowless room; and we say to ourselves: all is well.
Earlier, I mentioned that I had lived in such a room; but, in May of 2010 (see postings of June 2010), our Lord Jesus Christ, yanked me from my room and took me to Haiti. In Haiti, He showed me the trees. My life changed. When I returned, the reality, of the trees, began to fade; but, I had seen the truth; I was no longer content with my windowless room (see postings of September 2011, titled: "Do I Believe?").
Thanks to our Lord Jesus Christ, I now live, in a room with windows - lots of windows. As the light of Jesus Christ flows in, and fills my room, I find that the boundaries of the room are ever expanding. As I become more and more "conformed to the image of Christ, who is the image of God" - I find, that the room has become less and less constricting. As Christ increases and I decrease - the boundaries of the room, are even beginning to fade - as the realities of my union with Jesus Christ become ever more apparent. Once again, I can see the trees! Thank you Jesus.
I invite you, my brethren, to allow Jesus to put windows in your rooms.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
P.S. (December 26, 2012) I invite you, my beloved brethren, to ask and allow Jesus of Nazareth, who is the Christ, the Son of The Living God, to put floor to ceiling windows in your rooms.
Friday, December 21, 2012
Do we believe God: Regarding Communion?
"The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? (1 Corinthians 10:16).
Hello To All:
During the last several months, a most interesting thing has been happening! The isolation from the fellowship of Western Christianity, that has come to be recognized as a necessary part of the work, that our Lord Jesus Christ has set before me, has become more intense, more tangible; and in some ways, more challenging.
In order for me to serve, both as an apologist for, and a critic of, Western Christianity, our Lord Jesus Christ has purposed for me to separate myself, from the institutional/denominational influence of the Western Church (please see series of essays, from September of 2011, titled: Do I Believe?). This separation, has had the consequence, of severely limiting my fellowship with other believers. It is this lack of fellowship, that, in recent months, has had this intense and tangible and challenging impact on my life.
The Lord our God did not create us to live in a vacuum. Relationship is an essential part of who we are as humans. This is how God has made us. Without fellowship, without a shared intimate relationship, we shall wither and die. I am so very thankful, that Jesus of Nazareth, who is the Christ, the Son of the Living God, has blessed me with a loving and godly wife, with whom I am able to share this intimacy of fellowship, that is available to us, in and through Jesus Christ. I am not withering; nor am a I dying. Thank you Jesus.
But, the lack of fellowship, with a body of believers, has become more evident; and this lack, impacts me, in intense and tangible and challenging ways. What is most amazing to me, and what I am most thankful for, is that during these same several months, my awareness of my personal fellowship, with Jesus Christ, has become more intense and more tangible and, yes, more challenging: for, is it not true, my beloved, that when God made us, He made us, to be first, in fellowship with Him. Thank you Jesus.
Now, some of you are asking yourselves - what does all of this talk about fellowship, have to do with communion? A fair question - considering that our purpose, for this essay is to begin answering the question: "Do we believe God: Regarding Communion?" Let us see if a connection can be rightly made.
The opening text, for this essay, reminds us of the "communion of the blood of Christ," and the "communion of the body of Christ." (It should be noted, that it is because of this text, that we most often identify "The Lord's Supper," as: "Communion.") Communion is the English translation of the Greek word: koinonia.
Koinonia is a marvelous word. It is translated, into English, in a variety of ways. Eventually,we are going to look at all of those translations; but, for now we are going to consider just one of them. Join with me, my beloved brethren, in being filled by the meaning of 1 John 1:1-7:
1. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;"
2. "(For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)"
3. "That which we have seen and heard declare we unto you, that ye also may have FELLOWSHIP with us: and truly our FELLOWSHIP is with the Father, and with his Son Jesus Christ."
4. "And these things write we unto you, that your joy may be full."
5. "This then is the message which we have heard of him, and declare unto you, that God is light, and in Him is no darkness at all."
6. "If we say that we have FELLOWSHIP with him, and walk in darkness, we lie, and do not the truth:"
7. "But if we walk in the light, as He is in the light, we have FELLOWSHIP one with another, and the blood of Jesus Christ His Son cleanseth us from all sin."
The word, "fellowship," has been capitalized, in the above texts, for the sake of emphasis. It needs to be emphasized; it is an extremely important word. It has the same level of importance as the word: "communion." This mutual importance relates to the fact that the English word fellowship, and the English word communion, are both translated from the same Greek word: "koinonia."
In the beginning paragraphs of this essay, fellowship was defined as a "shared intimate relationship." This definition is supported by our text from 1 John. Please take another look at verse one: "That" (referring to Jesus) - "which was from the beginning" - "which we have heard" - "which we have seen" - "with our eyes" - "which we have looked upon" - "and our hands have handled" - "the Word of Life." Do we see and comprehend the intimacy of relationship, being described in this text?
Take another look: We have heard: the Word of Life - We have seen: the Word of Life - We have seen with our own eyes: the Word of Life - We have looked upon: the Word of Life - We, with our hands, have handled: the Word of Life. Hearing - Seeing - Touching: These words shout forth, to all of the creation, the reality of a "shared intimate relationship." Can we say Thank you Jesus?
We are going to close for now; and continue this examination of "communion," after the first of the New Year. Between now and then, let us all, first ask ourselves, and then ponder the question: If fellowship is rightly understood as a shared intimate relationship; would it then follow that communion should be rightly understood as a shared intimate relationship?
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
P.S. We will be closing out the year with two essays from the end of 2011. Over this last year, the relevance of these two essays, to the declining condition of the Western Church, has become ever more apparent.
Hello To All:
During the last several months, a most interesting thing has been happening! The isolation from the fellowship of Western Christianity, that has come to be recognized as a necessary part of the work, that our Lord Jesus Christ has set before me, has become more intense, more tangible; and in some ways, more challenging.
In order for me to serve, both as an apologist for, and a critic of, Western Christianity, our Lord Jesus Christ has purposed for me to separate myself, from the institutional/denominational influence of the Western Church (please see series of essays, from September of 2011, titled: Do I Believe?). This separation, has had the consequence, of severely limiting my fellowship with other believers. It is this lack of fellowship, that, in recent months, has had this intense and tangible and challenging impact on my life.
The Lord our God did not create us to live in a vacuum. Relationship is an essential part of who we are as humans. This is how God has made us. Without fellowship, without a shared intimate relationship, we shall wither and die. I am so very thankful, that Jesus of Nazareth, who is the Christ, the Son of the Living God, has blessed me with a loving and godly wife, with whom I am able to share this intimacy of fellowship, that is available to us, in and through Jesus Christ. I am not withering; nor am a I dying. Thank you Jesus.
But, the lack of fellowship, with a body of believers, has become more evident; and this lack, impacts me, in intense and tangible and challenging ways. What is most amazing to me, and what I am most thankful for, is that during these same several months, my awareness of my personal fellowship, with Jesus Christ, has become more intense and more tangible and, yes, more challenging: for, is it not true, my beloved, that when God made us, He made us, to be first, in fellowship with Him. Thank you Jesus.
Now, some of you are asking yourselves - what does all of this talk about fellowship, have to do with communion? A fair question - considering that our purpose, for this essay is to begin answering the question: "Do we believe God: Regarding Communion?" Let us see if a connection can be rightly made.
The opening text, for this essay, reminds us of the "communion of the blood of Christ," and the "communion of the body of Christ." (It should be noted, that it is because of this text, that we most often identify "The Lord's Supper," as: "Communion.") Communion is the English translation of the Greek word: koinonia.
Koinonia is a marvelous word. It is translated, into English, in a variety of ways. Eventually,we are going to look at all of those translations; but, for now we are going to consider just one of them. Join with me, my beloved brethren, in being filled by the meaning of 1 John 1:1-7:
1. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;"
2. "(For the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested unto us;)"
3. "That which we have seen and heard declare we unto you, that ye also may have FELLOWSHIP with us: and truly our FELLOWSHIP is with the Father, and with his Son Jesus Christ."
4. "And these things write we unto you, that your joy may be full."
5. "This then is the message which we have heard of him, and declare unto you, that God is light, and in Him is no darkness at all."
6. "If we say that we have FELLOWSHIP with him, and walk in darkness, we lie, and do not the truth:"
7. "But if we walk in the light, as He is in the light, we have FELLOWSHIP one with another, and the blood of Jesus Christ His Son cleanseth us from all sin."
The word, "fellowship," has been capitalized, in the above texts, for the sake of emphasis. It needs to be emphasized; it is an extremely important word. It has the same level of importance as the word: "communion." This mutual importance relates to the fact that the English word fellowship, and the English word communion, are both translated from the same Greek word: "koinonia."
In the beginning paragraphs of this essay, fellowship was defined as a "shared intimate relationship." This definition is supported by our text from 1 John. Please take another look at verse one: "That" (referring to Jesus) - "which was from the beginning" - "which we have heard" - "which we have seen" - "with our eyes" - "which we have looked upon" - "and our hands have handled" - "the Word of Life." Do we see and comprehend the intimacy of relationship, being described in this text?
Take another look: We have heard: the Word of Life - We have seen: the Word of Life - We have seen with our own eyes: the Word of Life - We have looked upon: the Word of Life - We, with our hands, have handled: the Word of Life. Hearing - Seeing - Touching: These words shout forth, to all of the creation, the reality of a "shared intimate relationship." Can we say Thank you Jesus?
We are going to close for now; and continue this examination of "communion," after the first of the New Year. Between now and then, let us all, first ask ourselves, and then ponder the question: If fellowship is rightly understood as a shared intimate relationship; would it then follow that communion should be rightly understood as a shared intimate relationship?
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
P.S. We will be closing out the year with two essays from the end of 2011. Over this last year, the relevance of these two essays, to the declining condition of the Western Church, has become ever more apparent.
Wednesday, October 31, 2012
Do we believe God: Conclusion!
Hello To All:
"Many therefore of his disciples, when they had heard this said, This is an hard saying; who can hear it?" (John 6:60)
There is a lot that happens in John, chapter six (I invite you to study the whole chapter). There is a particularly revealing statement, made by Jesus, at verse 26: "Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled."
If we are to rightly understand this rebuke of Jesus; we need to recognize, that He is telling us, that we can "seek" Him in two different ways. First, we can "seek" Him: for who He is. Second, we can "seek" Him: for how we might personally be blessed. Hopefully we are recognizing the distinction being made. Jesus rebukes the people because they "seek" Him because of their desire for more bread. They are looking to Jesus to satisfy their personal needs; and thus, their personal desires. They are not looking to Jesus because of who He is!
This brings us to this hard thing, referenced in previous blogs. We need to be rebuked because we are mostly inclined to seek Jesus because of our personal desires. Victorious discipleship demands that we seek Him for who He is! We need to be rebuked, in the strongest of ways, because our seeking, only to satisfy our personal needs, our personal desires; and yes, our personal perspectives: causes us to not believe God. In fact, because of these personal positions, that we most often take: we are guilty of not only not believing God; but, most dangerously, we are saying that God is a liar! (Please see: "Do we believe God: What is truth" and "Do we believe God?") This calling God a liar: this is the hard thing!
The time is at hand, for us to look to the proof of this hard thing. The personal account of the Lord' Supper is recorded at Matthew 26:26-29; and Mark 14:22-25; and Luke 22:15-20. The revelational account of the Lord's Supper is recorded at 1 Corinthians 11:23-29. The distinction is made, between personal account and revelational account, for very good reason. In the gospels the disciples are personally present as Jesus personally blesses them with the communion of His body and His blood, prior to His death and resurrection. In the Corinthian account, the apostle Paul, after the death and resurrection of Jesus Christ, receives from the Lord (thus the revelational account) the details of the communion of His body and His blood.
In all four of the accounts, Jesus is quoted as making the statement: "This is my body." The hard thing regards the reality, that one of the dominant western perspectives, on what it means to be Christian, takes the position that: Jesus does not really mean what He says, when He says: "This is my body." This perspective, takes the position, that Jesus is speaking symbolically; and thus He means to say, that the bread represents His body.
Now, if you want to take me to task, for something that I have said or written: that's all well and good. I am a fallen sinful human being - you, the reader, are a fallen sinful human being. It should not be assumed that we always speak the truth. The fact is: we do not always speak the truth. Truth must always be measured by the person of Jesus Christ, in the revelation of His Word. Thus, if I hand you a piece of bread and say: this is my body - you would have very good reasons for taking me to task. Yes, you would be right in saying that I would be guilty, of lying, for making such a statement.
But, Jesus of Nazareth, the same Jesus who is the Christ, the Son of the Living God, the same Jesus who is our Creator and our Redeemer and our Saviour and our Lord and our King (and I could go on and on); this same Jesus is not a fallen and sinful human being. Thus, when Jesus says, "This is my body," we need to accept this as truth. But, for many of us, "This is an hard saying."
In our position, we join with the disciples of John, chapter six. In verse 53, we find written: "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Our opening verse, for this essay, reminds us of their response (verse 60): "Many therefore of his disciples, when they had heard this said, This is an hard saying; who can hear it?" Later on, in verse 66, we find that many of his disciples, took the next step: "From that time many of his disciples went back, and walked no more with him." These disciples did not take Jesus to task for what He said; they just did not believe and they stopped following Him (see all of John, chapter six).
Many of us, instead of leaving and admitting our unbelief, we take the position that Jesus does not mean what He says. We take Him to task. We take the position, that He is saying that the bread represents His body. It is too hard, because of our personal perspectives, to believe what He says; but, because we do believe Him for salvation, we cannot leave Him, so, we must find a way to believe; and thus to continue to follow Him. Thus, we choose to believe that Jesus is speaking symbolically and that He is saying that the bread only represents His body. In doing this, we satisfy our personal needs and perspectives; but, in the process of seeking to satisfy our personal needs, we call God a liar.
According to the scriptures, I am nothing: "For if a man think himself to be something, when he is nothing, he deceiveth himself." (Galatians 6:3). But, as "nothing," empowered by Jesus Christ, I do know the difference between "this is" and this represents. Very apparently, much of western Christianity has lost sight of that difference.
If you are amongst those, who are proclaiming that Jesus does not mean what He says: then you must repent and believe. To do otherwise is to continue to call Jesus a liar. There is no middle ground. From God's perspective: something is either the truth, or it is a lie. If Jesus does not mean what He says, then He cannot be who He claims to be; and, if He is not who he claims to be - then we, most miserable of creatures, are still dead in our sins! But, thanks be to God: Jesus is the Christ, the Son of the Living God; and thus: Jesus only speaks the truth!
In the gospel of Mark, the first words recorded, regarding the preaching of Jesus are: "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." (Mark 1:15). Will you, my beloved brethren; will those of you, my beloved, who are insisting that Jesus is speaking symbolically, when He says: "This is my body;" will those of you, my beloved, who do not believe God: will you, I beg you, will you: "repent and believe the gospel?"
If you do not repent, you place yourself in great danger. To embrace a lie; and to proclaim it as the truth is to welcome unbelief into our lives. Unbelief is one of the enemies most effective tools. He uses it, very effectively, to rob us of the victorious discipleship that we can have, in and through Jesus Christ. But, there is danger here, that goes beyond our loss of victory. To the degree, that we fail to believe God; and thus to the degree that we fail to believe Jesus Christ: to that same degree, we may come to a place where it is too hard a thing and we will be like those disciples, who: "went back, and walked no more with him" (John 6:66).
REPENT AND BELIEVE THE GOOD NEWS AND THE TRUTH OF JESUS CHRIST!
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
P.S. Earlier, in this essay, the gospel accounts of the Lord's Supper, were referenced as "personal accounts;" and the account recorded, in 1 Corinthians, was referenced as the "revelational account." When we next gather together, we shall take a deeper look at the relationship between the personal accounts and the revelational account. Hopefully, this will help us to comprehend the truth of what Jesus says, when He proclaims to all of the creation, for all of time: "This is my body." As preparation for this essay, I invite you to study 1 Corinthians 10:16. Pay particular attention to the use of the word "communion;" and the many discussions we have had, in previous essays, regarding the relationship between the physical realms and the spiritual realms. The blessings of our Lord Jesus Christ, continue to be with you, my beloved. Amen.
1
"Many therefore of his disciples, when they had heard this said, This is an hard saying; who can hear it?" (John 6:60)
There is a lot that happens in John, chapter six (I invite you to study the whole chapter). There is a particularly revealing statement, made by Jesus, at verse 26: "Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled."
If we are to rightly understand this rebuke of Jesus; we need to recognize, that He is telling us, that we can "seek" Him in two different ways. First, we can "seek" Him: for who He is. Second, we can "seek" Him: for how we might personally be blessed. Hopefully we are recognizing the distinction being made. Jesus rebukes the people because they "seek" Him because of their desire for more bread. They are looking to Jesus to satisfy their personal needs; and thus, their personal desires. They are not looking to Jesus because of who He is!
This brings us to this hard thing, referenced in previous blogs. We need to be rebuked because we are mostly inclined to seek Jesus because of our personal desires. Victorious discipleship demands that we seek Him for who He is! We need to be rebuked, in the strongest of ways, because our seeking, only to satisfy our personal needs, our personal desires; and yes, our personal perspectives: causes us to not believe God. In fact, because of these personal positions, that we most often take: we are guilty of not only not believing God; but, most dangerously, we are saying that God is a liar! (Please see: "Do we believe God: What is truth" and "Do we believe God?") This calling God a liar: this is the hard thing!
The time is at hand, for us to look to the proof of this hard thing. The personal account of the Lord' Supper is recorded at Matthew 26:26-29; and Mark 14:22-25; and Luke 22:15-20. The revelational account of the Lord's Supper is recorded at 1 Corinthians 11:23-29. The distinction is made, between personal account and revelational account, for very good reason. In the gospels the disciples are personally present as Jesus personally blesses them with the communion of His body and His blood, prior to His death and resurrection. In the Corinthian account, the apostle Paul, after the death and resurrection of Jesus Christ, receives from the Lord (thus the revelational account) the details of the communion of His body and His blood.
In all four of the accounts, Jesus is quoted as making the statement: "This is my body." The hard thing regards the reality, that one of the dominant western perspectives, on what it means to be Christian, takes the position that: Jesus does not really mean what He says, when He says: "This is my body." This perspective, takes the position, that Jesus is speaking symbolically; and thus He means to say, that the bread represents His body.
Now, if you want to take me to task, for something that I have said or written: that's all well and good. I am a fallen sinful human being - you, the reader, are a fallen sinful human being. It should not be assumed that we always speak the truth. The fact is: we do not always speak the truth. Truth must always be measured by the person of Jesus Christ, in the revelation of His Word. Thus, if I hand you a piece of bread and say: this is my body - you would have very good reasons for taking me to task. Yes, you would be right in saying that I would be guilty, of lying, for making such a statement.
But, Jesus of Nazareth, the same Jesus who is the Christ, the Son of the Living God, the same Jesus who is our Creator and our Redeemer and our Saviour and our Lord and our King (and I could go on and on); this same Jesus is not a fallen and sinful human being. Thus, when Jesus says, "This is my body," we need to accept this as truth. But, for many of us, "This is an hard saying."
In our position, we join with the disciples of John, chapter six. In verse 53, we find written: "Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Our opening verse, for this essay, reminds us of their response (verse 60): "Many therefore of his disciples, when they had heard this said, This is an hard saying; who can hear it?" Later on, in verse 66, we find that many of his disciples, took the next step: "From that time many of his disciples went back, and walked no more with him." These disciples did not take Jesus to task for what He said; they just did not believe and they stopped following Him (see all of John, chapter six).
Many of us, instead of leaving and admitting our unbelief, we take the position that Jesus does not mean what He says. We take Him to task. We take the position, that He is saying that the bread represents His body. It is too hard, because of our personal perspectives, to believe what He says; but, because we do believe Him for salvation, we cannot leave Him, so, we must find a way to believe; and thus to continue to follow Him. Thus, we choose to believe that Jesus is speaking symbolically and that He is saying that the bread only represents His body. In doing this, we satisfy our personal needs and perspectives; but, in the process of seeking to satisfy our personal needs, we call God a liar.
According to the scriptures, I am nothing: "For if a man think himself to be something, when he is nothing, he deceiveth himself." (Galatians 6:3). But, as "nothing," empowered by Jesus Christ, I do know the difference between "this is" and this represents. Very apparently, much of western Christianity has lost sight of that difference.
If you are amongst those, who are proclaiming that Jesus does not mean what He says: then you must repent and believe. To do otherwise is to continue to call Jesus a liar. There is no middle ground. From God's perspective: something is either the truth, or it is a lie. If Jesus does not mean what He says, then He cannot be who He claims to be; and, if He is not who he claims to be - then we, most miserable of creatures, are still dead in our sins! But, thanks be to God: Jesus is the Christ, the Son of the Living God; and thus: Jesus only speaks the truth!
In the gospel of Mark, the first words recorded, regarding the preaching of Jesus are: "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel." (Mark 1:15). Will you, my beloved brethren; will those of you, my beloved, who are insisting that Jesus is speaking symbolically, when He says: "This is my body;" will those of you, my beloved, who do not believe God: will you, I beg you, will you: "repent and believe the gospel?"
If you do not repent, you place yourself in great danger. To embrace a lie; and to proclaim it as the truth is to welcome unbelief into our lives. Unbelief is one of the enemies most effective tools. He uses it, very effectively, to rob us of the victorious discipleship that we can have, in and through Jesus Christ. But, there is danger here, that goes beyond our loss of victory. To the degree, that we fail to believe God; and thus to the degree that we fail to believe Jesus Christ: to that same degree, we may come to a place where it is too hard a thing and we will be like those disciples, who: "went back, and walked no more with him" (John 6:66).
REPENT AND BELIEVE THE GOOD NEWS AND THE TRUTH OF JESUS CHRIST!
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
P.S. Earlier, in this essay, the gospel accounts of the Lord's Supper, were referenced as "personal accounts;" and the account recorded, in 1 Corinthians, was referenced as the "revelational account." When we next gather together, we shall take a deeper look at the relationship between the personal accounts and the revelational account. Hopefully, this will help us to comprehend the truth of what Jesus says, when He proclaims to all of the creation, for all of time: "This is my body." As preparation for this essay, I invite you to study 1 Corinthians 10:16. Pay particular attention to the use of the word "communion;" and the many discussions we have had, in previous essays, regarding the relationship between the physical realms and the spiritual realms. The blessings of our Lord Jesus Christ, continue to be with you, my beloved. Amen.
1
Friday, October 19, 2012
Do we believe God?
Hello To All:
"In hope of eternal life, which God, that cannot lie, promised before the world began;" (Titus 1:2).
Do we truly believe that: "God - cannot lie?" Our text, from Titus, tells us that: "God - cannot lie;" but, do we truly believe this? It would be pretty safe to say, that all who claim allegiance to Jesus Christ, would agree with the text; and proclaim, for all the world to hear: "God - cannot lie!" But, our proclamation does not necessarily mean that we believe that: "God - cannot lie." Contrary to our own divided perspectives, the King's Book, with absolute certainty, proclaims this testimony, regarding the integrity of God. Consider these additional texts:
1. (Numbers 23:19) "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?"
2. (1 Samuel 15:29) "And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent."
3. (Psalms 89:34-36) "My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me."
4. (Hebrews 6:18) "...in which it was impossible for God to lie..."
"God, that cannot lie" - "God is not a man, that He should lie" - "Hath He said, and shall He not do it" - "Hath he spoken, and shall He not make it good" - "The Strength of Israel will not lie" - "My covenant will I not break" - "Nor alter the thing that is gone out of my lips" - "I have sworn by my holiness that I will not lie unto David" - "It was impossible for God to lie."
As we look at the above statements, taken from the above texts, we are compelled to conclude, that the integrity of God is absolute: "God - cannot lie!" We are also compelled to conclude, that Jesus of Nazareth, who is the Christ, the Son of the Living God; and thus, fully God; and thus, having the same absolute integrity - we are compelled to conclude that: Jesus - cannot lie!
It would, also, be pretty safe to say, that all who claim allegiance to Jesus Christ, would say: Jesus - cannot lie! So, perhaps we should conclude this essay, right here, since it would seem that we would all say, that we do believe God. Our question has been answered - we do not need to go any further - we have our answer.
But, I am not satisfied with such a conclusion. As I look at myself - as I look at the western church - as I listen to the smorgasbord of teachings and doctrines (you can pretty much pick whatever you are comfortable with) - as I listen to what we say and look at what we do: I am compelled to conclude, that: WE DO NOT BELIEVE GOD! This is the hard thing; and it is capitalized to get our attention; and,hopefully, to wake us up to the reality of how widespread unbelief is, in the western church.
Now some of you are possibly thinking: now elder, this is only your opinion - where is the proof - how can you say that we do not believe God - when, in fact, we do believe God; and thus, we do believe Jesus!
It is certain, that we all, truly, do want to believe that we truly do believe! And, at that entry level of discipleship, where we do have salvation, we all do agree and we all do believe. But, I am, once again, compelled to say, that as I listen to what we, as the church (individually and corporately) say; and, as I observe what we do - I am compelled to conclude, that: WE DO NOT BELIEVE GOD! And, because of this unbelief, many of us are stuck in entry level discipleship. Please bear with me, my beloved; and, perhaps, we shall all move a step closer to: "Victorious discipleship in Jesus Christ." Amen.
If you have been a regular reader of this blog, hopefully you have begun to recognize the many areas where our belief and practice come into conflict with the revealed truth of the King's Book. If you are a first time visitor, I invite you to search through the earlier blogs - I trust that you will find them edifying - and, it is my hope and intent that they help you to become more deeply aware of your own journey with Jesus of Nazareth.
The time is at hand to respond to the unspoken question: where is the proof. The time is at hand to answer, with proof, the question posed by the title to this essay: "Do we believe God?" Please join me in looking at; and examining; and embracing; and submitting to: the truth of another portion of the King's Book.
1. "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body." (Matthew 26:26 King James Text)
2. "During the meal, Jesus took and blessed the bread, broke it, and gave it to his disciples: Take, eat, This is my body." (Matthew 26:26 The Message - a contemporary English translation).
Now we come to it - the place of proof - the revelation of unbelief - a call to repentance - a place of submission to the Truth of the King's Book. Jesus of Nazareth proclaims: "This is my body." These are words that are very familiar to all of us who call on Jesus Christ for salvation. Every time we join together, for communion, these words - "This is my body" - are proclaimed. These are also words, because of how they are interpreted, that have caused significant divisions in the body of Christ.
The mere fact, that there are so many opposing perspectives (I am familiar with at least four dominant perspectives), regarding the meaning of - "This is my body" - should demonstrate to us, that unbelief has a significant foothold in many of our lives. Of course, each of us is inclined to think; that our personal perspective is the correct one; and that all of the other perspectives are the ones in error. Further proof of how powerful and influential the institutional/denominational perspective is on the individual adherent. All too often, we allow others to do our thinking for us. One of the objectives, of this forum, is to encourage us to turn to Jesus Christ for right thinking.
As we consider the implications of - "This is my body" - please note, that text number one is from the King James Version (one of the oldest of the English translations); and, that text number two is from The Message (one of the newest of the English translations). Both translations precisely quote Jesus as saying: "This is my body." In fact, I am not aware of any English translation, that translates the original Greek language in any way other than: "This is my body."
This agreement on the precise nature of the proclamation - "This is my body" - is essential for us to recognize. There is nothing else, in all of the Bible, that would alter this precise proclamation: "This is my body." These are the words of Jesus of Nazareth, who is the Christ, the Son of the Living God.
Consider, also, these words of Jesus of Nazareth, recorded at Revelation 22:18-19: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." Adding to or taking away from, the precise proclamation of the Word of God, has consequences; and if the adding to or taking away from, is serious enough, those consequences can be eternal.
Lest we think that the words of Jesus, recorded in Revelation, only apply to the book of Revelation, consider these words, recorded at Deuteronomy 4:2: "Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you." Consider also, Deuteronomy 12:32: "What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it." Finally, consider this from Proverbs 30:5-6: "Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar."
To varying degrees, all of the dominant perspectives, on the meaning of - "This is my body" - add to or take away from the clear and precise proclamation: "This is my body." It can be readily argued that of all of the areas of disagreement, that exist in Christian denominational and institutional perspectives; this one, where we add to and take away from the clear meaning of the proclamation - "This is my body" - is the most destructive to the health of the western Christian church.
When next we gather, we shall look at one of these perspectives, perhaps the most dangerous and destructive of all; and the proof shall be laid before us that: WE DO NOT BELIEVE GOD!
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
"In hope of eternal life, which God, that cannot lie, promised before the world began;" (Titus 1:2).
Do we truly believe that: "God - cannot lie?" Our text, from Titus, tells us that: "God - cannot lie;" but, do we truly believe this? It would be pretty safe to say, that all who claim allegiance to Jesus Christ, would agree with the text; and proclaim, for all the world to hear: "God - cannot lie!" But, our proclamation does not necessarily mean that we believe that: "God - cannot lie." Contrary to our own divided perspectives, the King's Book, with absolute certainty, proclaims this testimony, regarding the integrity of God. Consider these additional texts:
1. (Numbers 23:19) "God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?"
2. (1 Samuel 15:29) "And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent."
3. (Psalms 89:34-36) "My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me."
4. (Hebrews 6:18) "...in which it was impossible for God to lie..."
"God, that cannot lie" - "God is not a man, that He should lie" - "Hath He said, and shall He not do it" - "Hath he spoken, and shall He not make it good" - "The Strength of Israel will not lie" - "My covenant will I not break" - "Nor alter the thing that is gone out of my lips" - "I have sworn by my holiness that I will not lie unto David" - "It was impossible for God to lie."
As we look at the above statements, taken from the above texts, we are compelled to conclude, that the integrity of God is absolute: "God - cannot lie!" We are also compelled to conclude, that Jesus of Nazareth, who is the Christ, the Son of the Living God; and thus, fully God; and thus, having the same absolute integrity - we are compelled to conclude that: Jesus - cannot lie!
It would, also, be pretty safe to say, that all who claim allegiance to Jesus Christ, would say: Jesus - cannot lie! So, perhaps we should conclude this essay, right here, since it would seem that we would all say, that we do believe God. Our question has been answered - we do not need to go any further - we have our answer.
But, I am not satisfied with such a conclusion. As I look at myself - as I look at the western church - as I listen to the smorgasbord of teachings and doctrines (you can pretty much pick whatever you are comfortable with) - as I listen to what we say and look at what we do: I am compelled to conclude, that: WE DO NOT BELIEVE GOD! This is the hard thing; and it is capitalized to get our attention; and,hopefully, to wake us up to the reality of how widespread unbelief is, in the western church.
Now some of you are possibly thinking: now elder, this is only your opinion - where is the proof - how can you say that we do not believe God - when, in fact, we do believe God; and thus, we do believe Jesus!
It is certain, that we all, truly, do want to believe that we truly do believe! And, at that entry level of discipleship, where we do have salvation, we all do agree and we all do believe. But, I am, once again, compelled to say, that as I listen to what we, as the church (individually and corporately) say; and, as I observe what we do - I am compelled to conclude, that: WE DO NOT BELIEVE GOD! And, because of this unbelief, many of us are stuck in entry level discipleship. Please bear with me, my beloved; and, perhaps, we shall all move a step closer to: "Victorious discipleship in Jesus Christ." Amen.
If you have been a regular reader of this blog, hopefully you have begun to recognize the many areas where our belief and practice come into conflict with the revealed truth of the King's Book. If you are a first time visitor, I invite you to search through the earlier blogs - I trust that you will find them edifying - and, it is my hope and intent that they help you to become more deeply aware of your own journey with Jesus of Nazareth.
The time is at hand to respond to the unspoken question: where is the proof. The time is at hand to answer, with proof, the question posed by the title to this essay: "Do we believe God?" Please join me in looking at; and examining; and embracing; and submitting to: the truth of another portion of the King's Book.
1. "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body." (Matthew 26:26 King James Text)
2. "During the meal, Jesus took and blessed the bread, broke it, and gave it to his disciples: Take, eat, This is my body." (Matthew 26:26 The Message - a contemporary English translation).
Now we come to it - the place of proof - the revelation of unbelief - a call to repentance - a place of submission to the Truth of the King's Book. Jesus of Nazareth proclaims: "This is my body." These are words that are very familiar to all of us who call on Jesus Christ for salvation. Every time we join together, for communion, these words - "This is my body" - are proclaimed. These are also words, because of how they are interpreted, that have caused significant divisions in the body of Christ.
The mere fact, that there are so many opposing perspectives (I am familiar with at least four dominant perspectives), regarding the meaning of - "This is my body" - should demonstrate to us, that unbelief has a significant foothold in many of our lives. Of course, each of us is inclined to think; that our personal perspective is the correct one; and that all of the other perspectives are the ones in error. Further proof of how powerful and influential the institutional/denominational perspective is on the individual adherent. All too often, we allow others to do our thinking for us. One of the objectives, of this forum, is to encourage us to turn to Jesus Christ for right thinking.
As we consider the implications of - "This is my body" - please note, that text number one is from the King James Version (one of the oldest of the English translations); and, that text number two is from The Message (one of the newest of the English translations). Both translations precisely quote Jesus as saying: "This is my body." In fact, I am not aware of any English translation, that translates the original Greek language in any way other than: "This is my body."
This agreement on the precise nature of the proclamation - "This is my body" - is essential for us to recognize. There is nothing else, in all of the Bible, that would alter this precise proclamation: "This is my body." These are the words of Jesus of Nazareth, who is the Christ, the Son of the Living God.
Consider, also, these words of Jesus of Nazareth, recorded at Revelation 22:18-19: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." Adding to or taking away from, the precise proclamation of the Word of God, has consequences; and if the adding to or taking away from, is serious enough, those consequences can be eternal.
Lest we think that the words of Jesus, recorded in Revelation, only apply to the book of Revelation, consider these words, recorded at Deuteronomy 4:2: "Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you." Consider also, Deuteronomy 12:32: "What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it." Finally, consider this from Proverbs 30:5-6: "Every word of God is pure: he is a shield unto them that put their trust in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar."
To varying degrees, all of the dominant perspectives, on the meaning of - "This is my body" - add to or take away from the clear and precise proclamation: "This is my body." It can be readily argued that of all of the areas of disagreement, that exist in Christian denominational and institutional perspectives; this one, where we add to and take away from the clear meaning of the proclamation - "This is my body" - is the most destructive to the health of the western Christian church.
When next we gather, we shall look at one of these perspectives, perhaps the most dangerous and destructive of all; and the proof shall be laid before us that: WE DO NOT BELIEVE GOD!
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Tuesday, August 28, 2012
Do we believe God: What is truth?
Hello To All:
"Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me."
The above quote, from Jesus, recorded at John 5:39, has recently captured my attention, in a way, that I had not previously considered. It is now clear to me, that Jesus is speaking of two approaches to His word. I say His word, because at John 8:31-32, we have these words, of Jesus, recorded:
"Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free."
Thus, we should rightly conclude, on the basis of the John 8 text and the John 5 text, that the entire Bible is the word of Jesus; and that the entire Bible testifies of Jesus. But Jesus also tells us, that there are some who come to His word, with a different approach: they "search the scriptures; for in them ye think ye have eternal life." We can "search the scriptures," for all of the information, regarding "eternal life;" and do this without seeing and understanding the fullness of the testimony regarding Jesus Christ.
The first group focuses on eternal life. The second group focuses on Jesus. The first group is self centered. The second group is centered on Jesus. The first group may or may not have eternal life. The second group does have eternal life. The first group, even those who have eternal life, will not have victorious discipleship in Jesus Christ. The second group, is the only group, that has the potential for: Victorious Discipleship in Jesus Christ.
Now, some of you are asking yourselves - what does all of this have to do with the question: Do we believe God? The last essay, for this blog, ended by stating that our next essay would ask the question: Do we believe God? I have been applying a lot of prayerful thought, consideration and study to this very question. For many of us, the answer is not going to be well received. If you look to the end of the last blog, you will be reminded, that it was written, that this question would be: "one more hard thing." Perhaps, it is the hardness of the thing, that has taken me so long to get to the writing of this essay. That certainly is part of the reason; but a deeper reason, related to my own need for a deeper understanding of: "What is truth?"
When Jesus tells us, that His word, the Bible, the King's Book, testifies of Him; and when Jesus tells us that as His disciples, we will continue in His word and we shall know the truth; and the truth shall make us free: He is making an absolute connection between Himself, His word and Truth. Further, He is proclaiming to all, that apart from Himself - His word and the truth of it, cannot be rightly understood. Are you getting this, my beloved. If we do not see the importance of, and preeminence of Jesus Christ, in all things, then we will always fall short of the victory that we seek.
When Jesus stood before Pilate, Pilate asked the question (John 18:38): "What is truth?" Just prior to Pilate's question, we find written (verse 37): "Pilate therefore said unto him, Art thou a king then: Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice."
"Every one that is of the truth heareth my voice." This is the statement that prompted Pilate to ask the question: "What is truth?" Are we "of the truth?" Do we hear His voice? Or, are we like Pilate, who failed to understand that the truth and Jesus are one and the same reality?
Earlier at John 14:6, Jesus proclaimed these words, for all of the creation and for all of time: "I am the way, the truth, and the life; no man cometh unto the Father, but by me." Jesus is truth; and truth cannot be rightly understood apart from Jesus. Can we say thank you Jesus?
The guiding principal for my personal approach, to the King's Book, is this: God says what He means; and God means what He says. Thus, when we rightly understand, that Jesus is the truth; and, that Jesus is the Christ, the Son of the Living God: then we must also state, that Jesus says what He means; and Jesus means what He says.
In conclusion then - in answer to the question: What is truth? - We must ask ourselves: How does the certain knowledge, that Jesus Christ is the truth, work itself out in our daily lives? Let the following be offered up for our consideration, as an answer, to the application of truth in our daily walk with Jesus:
1. Truth is the revelation of knowledge that testifies of Jesus Christ.
2. Apart from Jesus Christ, a right understanding of truth cannot be obtained.
3. Apart from Jesus Christ - we can have knowledge - but, it will be knowledge without right understanding.
When next we gather, we shall continue in our efforts to answer the question: Do we believe God?
Until next time my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
"Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me."
The above quote, from Jesus, recorded at John 5:39, has recently captured my attention, in a way, that I had not previously considered. It is now clear to me, that Jesus is speaking of two approaches to His word. I say His word, because at John 8:31-32, we have these words, of Jesus, recorded:
"Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free."
Thus, we should rightly conclude, on the basis of the John 8 text and the John 5 text, that the entire Bible is the word of Jesus; and that the entire Bible testifies of Jesus. But Jesus also tells us, that there are some who come to His word, with a different approach: they "search the scriptures; for in them ye think ye have eternal life." We can "search the scriptures," for all of the information, regarding "eternal life;" and do this without seeing and understanding the fullness of the testimony regarding Jesus Christ.
The first group focuses on eternal life. The second group focuses on Jesus. The first group is self centered. The second group is centered on Jesus. The first group may or may not have eternal life. The second group does have eternal life. The first group, even those who have eternal life, will not have victorious discipleship in Jesus Christ. The second group, is the only group, that has the potential for: Victorious Discipleship in Jesus Christ.
Now, some of you are asking yourselves - what does all of this have to do with the question: Do we believe God? The last essay, for this blog, ended by stating that our next essay would ask the question: Do we believe God? I have been applying a lot of prayerful thought, consideration and study to this very question. For many of us, the answer is not going to be well received. If you look to the end of the last blog, you will be reminded, that it was written, that this question would be: "one more hard thing." Perhaps, it is the hardness of the thing, that has taken me so long to get to the writing of this essay. That certainly is part of the reason; but a deeper reason, related to my own need for a deeper understanding of: "What is truth?"
When Jesus tells us, that His word, the Bible, the King's Book, testifies of Him; and when Jesus tells us that as His disciples, we will continue in His word and we shall know the truth; and the truth shall make us free: He is making an absolute connection between Himself, His word and Truth. Further, He is proclaiming to all, that apart from Himself - His word and the truth of it, cannot be rightly understood. Are you getting this, my beloved. If we do not see the importance of, and preeminence of Jesus Christ, in all things, then we will always fall short of the victory that we seek.
When Jesus stood before Pilate, Pilate asked the question (John 18:38): "What is truth?" Just prior to Pilate's question, we find written (verse 37): "Pilate therefore said unto him, Art thou a king then: Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice."
"Every one that is of the truth heareth my voice." This is the statement that prompted Pilate to ask the question: "What is truth?" Are we "of the truth?" Do we hear His voice? Or, are we like Pilate, who failed to understand that the truth and Jesus are one and the same reality?
Earlier at John 14:6, Jesus proclaimed these words, for all of the creation and for all of time: "I am the way, the truth, and the life; no man cometh unto the Father, but by me." Jesus is truth; and truth cannot be rightly understood apart from Jesus. Can we say thank you Jesus?
The guiding principal for my personal approach, to the King's Book, is this: God says what He means; and God means what He says. Thus, when we rightly understand, that Jesus is the truth; and, that Jesus is the Christ, the Son of the Living God: then we must also state, that Jesus says what He means; and Jesus means what He says.
In conclusion then - in answer to the question: What is truth? - We must ask ourselves: How does the certain knowledge, that Jesus Christ is the truth, work itself out in our daily lives? Let the following be offered up for our consideration, as an answer, to the application of truth in our daily walk with Jesus:
1. Truth is the revelation of knowledge that testifies of Jesus Christ.
2. Apart from Jesus Christ, a right understanding of truth cannot be obtained.
3. Apart from Jesus Christ - we can have knowledge - but, it will be knowledge without right understanding.
When next we gather, we shall continue in our efforts to answer the question: Do we believe God?
Until next time my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, July 30, 2012
If I am not born again - then what am I?
Hello To All:
"Thus saith the Lord, your redeemer, the Holy One of Israel" ... "I am the Lord, your Holy One, the creator of Israel, your King." (Isaiah 43:14a-15).
The above quote from Isaiah, begins this essay, as a reminder of God's eternal relationship, with His chosen people, the Jews, the people of Israel; as well as a reminder of the previous eight essays, examining the nature of what it means to be "born again"; and the truth that one day the Lord our God will cause the nation of Israel (and it's individual members) to be redeemed: to be "born again."
Having reminded ourselves of the application of the phrase "born again," as applying to the people of Israel, it is now time to answer the question posed by the title to this essay: "If I am not born again - then what am I?" How do we, as New Testament believers, rightly identify ourselves, with regards to this supernatural transaction, when the Holy Spirit causes us to be converted to Jesus Christ?
It has been said before; and it is good to say it again: context is everything with regards to rightly understanding the meaning of any given portion of the King's Book; and who the audience is - is a question that must be answered with regards to understanding the context of any given text. Once we understood that the John Chapter three conversation, with Nicodemus, was a very Jewish context with a very Jewish audience; it made a right understanding of the phrase "born again" possible.
Let us take a look at an earlier portion of John's gospel, where a different audience - a broader audience - is being addressed. It is written at John 1:12-13; "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."
"BUT AS MANY AS RECEIVED HIM ... WERE BORN ... OF GOD." These words, from the above text, are capitalized to get our focused attention on the truth, so clearly stated: Those who are converted to Jesus Christ are "BORN ... OF GOD": They are not born again! This is not the only appearance of this stated truth that those of us who belong to Jesus Christ are "born ... of God." Please consider carefully, the following:
1. (1 John 2:29): "If ye know that he is righteous, ye know that every one that doeth righteousness is BORN OF HIM."
2. (1 John 3:9): "Whosoever is BORN OF GOD doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is BORN OF GOD."
3. (1 John 4:7): "Beloved, let us love one another: for love is of God; and every one that loveth is BORN OF GOD, and knoweth God."
4. (1 John 5:1): "Whosoever believeth that Jesus is the Christ is BORN OF GOD: and every one that loveth him that begat loveth him also that is begotten of him."
5. (1 John 5:4): "For whatsoever is BORN OF GOD overcometh the world: and this is the victory that overcometh the world, even our faith."
6. (1 John 5:18): "We know that whosoever is BORN OF GOD sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not."
It is my most fervent hope, my beloved brethren, that you are getting this. The phrase "born of God," appears six times and the phrase "born of him," appears once in First John. These usages are all stating the same truth recorded at John 1:12-13. All of these usages are referencing those who belong to Jesus Christ.
It also must be noted, that the appearance of the phrase "born of God," occurs before and after the appearance of the phrase "born again." First, the apostle John is used by the Holy Spirit to show us God's broad plan for all of humanity - then He is used by the Holy Spirit to affirm God's eternal plan for His chosen people, the Jews, the people of Israel (please see previous eight essays) - then He is once again used by the Holy Spirit, to affirm in a most dramatic and repetitive way, that New Testament believers are "born of God." Can we say thank you Jesus of Nazareth?
At this point in our consideration, I would like to suggest that you take some time and review the essay of 4/25/12 titled: "You hath He quickened: The temple of God." This essay helped us to understand that our dead spirit was "quickened" - that is made alive at the time of our conversion to Jesus Christ. The apostle John, under the inspiration of the Holy Spirit, describes this event as being "born of God." It is a first time event, never to be repeated. Thus, we are "born of God," only once; and never born again!
When we comprehend the truth of one portion of the King's Book, we will find ourselves in a better position to comprehend the revelation of truth to be found in other portions of The Book. For example: both 1 John 3:9 and 1 John 5:18 make note that the one who is "born of God," is the one who "sinneth not." This can only be rightly understood in the context of our "born of God" spirit that is now alive; and has become the holy place, of the temple not made with human hands (again, I encourage you to take a look at the essay titled: "You hath He quickened: The temple of God").
In this holy place, where our spirit is in eternal communion with the fullness of Father, Son and Holy Spirit: sin cannot enter in. The holy place, of the temple not made with human hands is protected from sin by the presence of God. At this point in our Journey with Christ Jesus, sin can only influence our soul and our flesh (we shall look more deeply at this in future essays). Can we once again say thank you Jesus of Nazareth?
Thus: in answer to the question: "If I am not born again - then what am I?" - Let it be proclaimed - for all of the world to hear: I am born of God! And I say thank you Jesus of Nazareth, the Christ, the Son of the Living God. Amen and Amen and Amen!
Before we continue with our comparative study of the physical temple of Israel and the spiritual temple not made with human hands, the Spirit of God compels me to write regarding one more hard thing. We are going to ask the question: "Do we believe God?" We are going to take a look at something very specific that should prove to us, that most of us truly do not believe God.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
"Thus saith the Lord, your redeemer, the Holy One of Israel" ... "I am the Lord, your Holy One, the creator of Israel, your King." (Isaiah 43:14a-15).
The above quote from Isaiah, begins this essay, as a reminder of God's eternal relationship, with His chosen people, the Jews, the people of Israel; as well as a reminder of the previous eight essays, examining the nature of what it means to be "born again"; and the truth that one day the Lord our God will cause the nation of Israel (and it's individual members) to be redeemed: to be "born again."
Having reminded ourselves of the application of the phrase "born again," as applying to the people of Israel, it is now time to answer the question posed by the title to this essay: "If I am not born again - then what am I?" How do we, as New Testament believers, rightly identify ourselves, with regards to this supernatural transaction, when the Holy Spirit causes us to be converted to Jesus Christ?
It has been said before; and it is good to say it again: context is everything with regards to rightly understanding the meaning of any given portion of the King's Book; and who the audience is - is a question that must be answered with regards to understanding the context of any given text. Once we understood that the John Chapter three conversation, with Nicodemus, was a very Jewish context with a very Jewish audience; it made a right understanding of the phrase "born again" possible.
Let us take a look at an earlier portion of John's gospel, where a different audience - a broader audience - is being addressed. It is written at John 1:12-13; "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."
"BUT AS MANY AS RECEIVED HIM ... WERE BORN ... OF GOD." These words, from the above text, are capitalized to get our focused attention on the truth, so clearly stated: Those who are converted to Jesus Christ are "BORN ... OF GOD": They are not born again! This is not the only appearance of this stated truth that those of us who belong to Jesus Christ are "born ... of God." Please consider carefully, the following:
1. (1 John 2:29): "If ye know that he is righteous, ye know that every one that doeth righteousness is BORN OF HIM."
2. (1 John 3:9): "Whosoever is BORN OF GOD doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is BORN OF GOD."
3. (1 John 4:7): "Beloved, let us love one another: for love is of God; and every one that loveth is BORN OF GOD, and knoweth God."
4. (1 John 5:1): "Whosoever believeth that Jesus is the Christ is BORN OF GOD: and every one that loveth him that begat loveth him also that is begotten of him."
5. (1 John 5:4): "For whatsoever is BORN OF GOD overcometh the world: and this is the victory that overcometh the world, even our faith."
6. (1 John 5:18): "We know that whosoever is BORN OF GOD sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not."
It is my most fervent hope, my beloved brethren, that you are getting this. The phrase "born of God," appears six times and the phrase "born of him," appears once in First John. These usages are all stating the same truth recorded at John 1:12-13. All of these usages are referencing those who belong to Jesus Christ.
It also must be noted, that the appearance of the phrase "born of God," occurs before and after the appearance of the phrase "born again." First, the apostle John is used by the Holy Spirit to show us God's broad plan for all of humanity - then He is used by the Holy Spirit to affirm God's eternal plan for His chosen people, the Jews, the people of Israel (please see previous eight essays) - then He is once again used by the Holy Spirit, to affirm in a most dramatic and repetitive way, that New Testament believers are "born of God." Can we say thank you Jesus of Nazareth?
At this point in our consideration, I would like to suggest that you take some time and review the essay of 4/25/12 titled: "You hath He quickened: The temple of God." This essay helped us to understand that our dead spirit was "quickened" - that is made alive at the time of our conversion to Jesus Christ. The apostle John, under the inspiration of the Holy Spirit, describes this event as being "born of God." It is a first time event, never to be repeated. Thus, we are "born of God," only once; and never born again!
When we comprehend the truth of one portion of the King's Book, we will find ourselves in a better position to comprehend the revelation of truth to be found in other portions of The Book. For example: both 1 John 3:9 and 1 John 5:18 make note that the one who is "born of God," is the one who "sinneth not." This can only be rightly understood in the context of our "born of God" spirit that is now alive; and has become the holy place, of the temple not made with human hands (again, I encourage you to take a look at the essay titled: "You hath He quickened: The temple of God").
In this holy place, where our spirit is in eternal communion with the fullness of Father, Son and Holy Spirit: sin cannot enter in. The holy place, of the temple not made with human hands is protected from sin by the presence of God. At this point in our Journey with Christ Jesus, sin can only influence our soul and our flesh (we shall look more deeply at this in future essays). Can we once again say thank you Jesus of Nazareth?
Thus: in answer to the question: "If I am not born again - then what am I?" - Let it be proclaimed - for all of the world to hear: I am born of God! And I say thank you Jesus of Nazareth, the Christ, the Son of the Living God. Amen and Amen and Amen!
Before we continue with our comparative study of the physical temple of Israel and the spiritual temple not made with human hands, the Spirit of God compels me to write regarding one more hard thing. We are going to ask the question: "Do we believe God?" We are going to take a look at something very specific that should prove to us, that most of us truly do not believe God.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, July 2, 2012
What does it mean to be born again?
Hello To All:
The previous seven essays, beginning with "Am I born again," (May 7, 2012), have all laid the groundwork, for the answer to the question, posed by the title for this essay. It could be argued that the question has been answered; but, for the sake of clarity, for the sake of truth, let us return to the text of John 3:1-10:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
3. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
6. "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
7. "Marvel not that I said unto thee, Ye must be born again."
8. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh,
and whither it goeth: so is every one that is born of the Spirit."
9. "Nicodemus answered and said unto him, How can these things be?"
10. "Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?"
It is always interesting to me, to see how Jesus always goes, directly, to the heart of the matter. Jesus knows what is in your heart, and He knows what is in my heart. He also knew what was in the heart of Nicodemus; and thus, He said to Nicodemus: "Except a man be born again, he cannot see the kingdom of God."
Nicodemus, like all believing Jews, was looking for the redemption and restoration of the kingdom to Israel. The previous seven essays, have clearly revealed the truth of this statement. Jesus affirmed this truth, by speaking to Nicodemus, with regards to the "kingdom of God." Jesus spoke directly to what was in the heart of Nicodemus. Unfortunately, for Nicodemus, he got side-tracked, by the reference that Jesus made to the necessity to be: "born again." Unfortunately for us, as New Testament believers, we have also gotten side-tracked by the phrase: "born again." The correct subject, of the statement, made by Jesus, is: "the kingdom of God."
As "a master of Israel," (see verse 10), Nicodemus should have made the connection between the future restoration of the kingdom to Israel and being "born again." Jesus rebuked him because he did not make this connection. Nicodemus was focused on being "born again." This focus kept him from seeing the fullness of God's unfolding plan for Israel. He should have seen this; but, he did not. Nicodemus, like we often are, was, for the moment, focused on himself - when he should have been fully focused on his Messiah: Jesus Christ.
Let us take another look at the initial response of Nicodemus, to what Jesus said regarding the kingdom of God. When Nicodemus heard that "except a man be born again" - his focus was captured by that phrase; and only that phrase. We see this in his response to Jesus, recorded at verse 4: "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?" One of the remarkable things, about this response, is that Jesus did not rebuke him for making this statement; nor did Jesus consider the statement a foolish one.
The essentials of what Nicodemus said, were accurately relating to the historical time line that Jesus was focusing on. When Nicodemus was speaking about a "second" birth, he was accurately expressing the meaning of what Jesus was referring to. Nicodemus rightly understood, that the phrase "born again," was referring to a repeat of an event that had already occurred in the historical time-line. His error was in not connecting this "second" birth, to the future restoration and redemption of Israel. It was this error that eventually was the cause for the rebuke of Nicodemus in verse 10: "Art thou a master of Israel, and knowest not these things?"
Now, let us pause for a moment, and let us ask ourselves the question: Do we have the same understanding that Nicodemus had? Do we absolutely recognize that the phrase "be born again," is referring to the repeat of an event that has already occurred, at some point in the historical time line? Nicodemus asked: "can he enter the second time into his mother's womb?" Nicodemus understood that the second event was similar to the first event. In fact, the events were so similar, that the second event was essentially a repeat of the first event. Again, we should remind ourselves, that Jesus did not rebuke Nicodemus for this kind of thinking.
In the response of Jesus (verses 5-8), to the "second time" statement of Nicodemus, we find a confirmation of the right thinking of Nicodemus. Jesus gives the details regarding this second birth in such a way as to confirm that the second birth is, essentially, a repeat of the first birth. It is only when Nicodemus still claims ignorance, by saying - "How can these things be?" - that Jesus finally does rebuke him. Nicodemus is rebuked, because the events of the second birth were already recorded, in scriptures, that as "a master of Israel," he should have been familiar with; and he should have connected being "born again," to this future event, when Israel would be redeemed and restored; and once again the kingdom of God, in the physical realms, would be visible to all peoples. Nicodemus, not unlike ourselves, was limited by his narrow focus; and was not yet able to see the fullness of God's plan.
I invite you to read and study chapter 36 of the Old Testament book of Ezekiel. Nicodemus did not make the connection to this text; and he was rebuked for his failure. For our purposes, let us look at verses 25-28:
25. "Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you."
26. "A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh."
27. "And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."
28. "And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God."
When Jesus responded to the "second time" statement of Nicodemus, He gave us a definition of "born again," when He described it as being "born of water and of the Spirit." As we look at verse 25, of the Ezekiel text, we can see God's use of water in the re-birth of Israel. As we look at verse 27,of the Ezekiel text, we can see God's use of His Spirit in the re-birth of Israel. And, in verse 28, of the Ezekiel text, we see the Lord our God, redeeming and restoring the nation of Israel: the physical kingdom of God. Can we say thank you Jesus? Amen and Amen and Amen.
There are additional parallels that can be drawn between the John chapter three text and the Ezekiel chapter thirty-six text. I leave those to your personal studies and observations - all being guided and directed by the Holy Spirit, as He guides us into all truth.
When next we gather, I shall, with the help of my Lord Jesus Christ, answer the question: "If I am not born again - then what am I?"
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, June 18, 2012
Am I born again: The redemption of Israel:
Hello To All:
"But we trusted that it had been he which should have redeemed Israel..."
We began our last essay, with a quote from the disciples, that was spoken during their last moments with Jesus Christ, just prior to His assent to be with His Father. The disciples, asked Jesus (Acts 1:6): "Lord, wilt thou at this time restore again the kingdom to Israel?" The opening quote, for this essay, was spoken during a conversation on the road to Emmaus, that took place between Jesus and two disciples, prior to the discussion recorded in Acts. The Emmaus account is recorded at Luke 24:13-35.
Hopefully, we are all making the connection between the two incidents. In both cases, the disciples, being very Jewish, have a Jewish focus on the restoration and redemption of Israel. This focus is rooted in the history of the people of Israel; and affirmed by God's repeated promise to His chosen people: the people of Israel. Turn with me to Luke, chapter one, and the announcement, to Mary, of the impending birth of a son.
We find written, at verses 30-33, the following:
30. "And the angel said unto her, Fear not, Mary: for thou hast found favour with God."
31. "And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus."
32. "He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:"
33. "And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end."
In verse 26 and 27, of chapter one, it is recorded: "And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary." As part of the announcement, to Mary, the angel Gabriel, being sent by God, told Mary, that the throne of David would belong to Jesus; and that the kingdom of Jesus would include His reign over the house of Jacob forever. Jacob, being the son of promise (see Genesis 25:23), the son of Isaac, who was the son of Abraham, had his name changed to Israel (see Genesis 32:28). Thus, we should rightly understand, that at some point in history, Jesus of Nazareth, the Son of God, will come and occupy the throne of David and rule over the kingdom of Israel, as His kingdom. It is this future point, in history, that was the focus of the disciples, when they asked about the "restoration of Israel;" and the focus of those traveling the road to Emmaus, who were wondering if Jesus should have "redeemed Israel?"
At the end of our last essay, we were all challenged to give prayerful consideration, to the following text from Isaiah 9:6-7. Let us do so, once again, as we consider what is written:
6. "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulders: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace."
7. "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this."
This wonderful prophetic promise, made over seven hundred years before the birth of Jesus, reminds us of the importance of "the throne of David," in the eternal plan of God, as it was to be and will be carried out in and through the Son of God: Jesus of Nazareth: "For unto us a child is born, unto us a son is given: The mighty God - upon the throne of David."
This promise, regarding the "throne of David," was first made to King David, through the prophet Nathan (please see 2 Samuel, chapter 7), recorded at 2 Samuel 7:16: "And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever." Jesus of Nazareth, who is the Christ, the Son of the Living God, will be the one through whom this promise will be fulfilled, at the time that Israel is "restored" and "redeemed."
King David died; and, in the years following his death, the nation of Israel turned it's back on God, the nation of Israel declined, the nation was destroyed and the people of Israel were scattered. The Old Testament is filled with the accounts of these events. But, they never lost sight of the promise and the future restoration and redemption of the kingdom of Israel.
Nicodemus had this same vision and hope, regarding the promise of the restoration and redemption of the kingdom of Israel. This is why Jesus told him that: "Except a man be born again, he cannot see the kingdom of God."
When next we meet, we shall seek to bring some closure to our understanding, regarding this conversation between Nicodemus and Jesus; and what it means to be: "born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Tuesday, May 29, 2012
Am I born again: The Kingdom of God - part 4:
Hello To All:
"When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"
As we take the time to consider the above text, from Acts 1:6, we should be reminded, as we were in the previous essay, of how very Jewish the disciples were. Yes, at this moment, at this last physical meeting with Jesus Christ, the Messiah, the Son of the Living God, they do represent, and are, in fact, the essence of the soon to be established church of Jesus Christ. But, they were still Jews, with a Jewish history; that has always placed its hope in a Jewish Messiah; and the question they asked, in the above text, is a very Jewish question: "Wilt thou at this time restore again the kingdom to Israel?"
As we consider this question, we need to focus our attention on four key aspects of the question:
1. "Wilt thou?" - The disciples are asking this question of Jesus Christ. They are acknowledging that He is the one who will restore Israel to being a kingdom of God.
2. "At this time?" - They had the expectation that the restoration could occur at any time - even at the very moment of the asking.
3. "Restore again?" - They are looking for what the Jews once had, a kingdom of God, present in the physical realms.
4. "The kingdom to Israel?" - In the minds of these disciples of Jesus Christ; these disciples, that will soon be the New Testament Church of Jesus Christ; in their minds, they are thinking of and making reference to the earthly kingdom of Israel, with the God of Abraham, Issac and Jacob as their King. This is the same kingdom of God being referenced in the conversation between Jesus and Nicodemus, in John chapter three.
The affirmation of the above conclusions, can, in part, be found in the response of Jesus, to their question. First, He does not rebuke them. He does not tell them that they are in error for thinking and asking in this very Jewish way and context, regarding Jewish history and the future of Israel. Instead, Jesus tells them this, in verse 7: "And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power." Jesus affirms, to His disciples, who are both Jewish and soon to be identified as Christian, that a restoration of the kingdom to Israel, will take place; but, it will be a future restoration. It will be at a time chosen by God the Father.
Having looked at the response of Jesus, to the question posed by His disciples; it is now time to look at the whole of the King's Book, for additional affirmation of the above conclusions. This journey should give us deeper insight into the future of Israel; and the relevance of that future to the conversation between Nicodemus and Jesus. But, this will have to wait until our next meeting. Between now and then, please give prayerful consideration to the following text from Isaiah 9:6-7:
6. "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace."
7. "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
"When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"
As we take the time to consider the above text, from Acts 1:6, we should be reminded, as we were in the previous essay, of how very Jewish the disciples were. Yes, at this moment, at this last physical meeting with Jesus Christ, the Messiah, the Son of the Living God, they do represent, and are, in fact, the essence of the soon to be established church of Jesus Christ. But, they were still Jews, with a Jewish history; that has always placed its hope in a Jewish Messiah; and the question they asked, in the above text, is a very Jewish question: "Wilt thou at this time restore again the kingdom to Israel?"
As we consider this question, we need to focus our attention on four key aspects of the question:
1. "Wilt thou?" - The disciples are asking this question of Jesus Christ. They are acknowledging that He is the one who will restore Israel to being a kingdom of God.
2. "At this time?" - They had the expectation that the restoration could occur at any time - even at the very moment of the asking.
3. "Restore again?" - They are looking for what the Jews once had, a kingdom of God, present in the physical realms.
4. "The kingdom to Israel?" - In the minds of these disciples of Jesus Christ; these disciples, that will soon be the New Testament Church of Jesus Christ; in their minds, they are thinking of and making reference to the earthly kingdom of Israel, with the God of Abraham, Issac and Jacob as their King. This is the same kingdom of God being referenced in the conversation between Jesus and Nicodemus, in John chapter three.
The affirmation of the above conclusions, can, in part, be found in the response of Jesus, to their question. First, He does not rebuke them. He does not tell them that they are in error for thinking and asking in this very Jewish way and context, regarding Jewish history and the future of Israel. Instead, Jesus tells them this, in verse 7: "And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power." Jesus affirms, to His disciples, who are both Jewish and soon to be identified as Christian, that a restoration of the kingdom to Israel, will take place; but, it will be a future restoration. It will be at a time chosen by God the Father.
Having looked at the response of Jesus, to the question posed by His disciples; it is now time to look at the whole of the King's Book, for additional affirmation of the above conclusions. This journey should give us deeper insight into the future of Israel; and the relevance of that future to the conversation between Nicodemus and Jesus. But, this will have to wait until our next meeting. Between now and then, please give prayerful consideration to the following text from Isaiah 9:6-7:
6. "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace."
7. "Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Thursday, May 24, 2012
Am I born again: The Kingdom of God - part 3:
Hello To All:
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
With the above paragraph, the concluding paragraph from the previous essay, we begin this essay: as we continue our quest for the truth and our continued striving for victorious discipleship in Jesus Christ.
Please note the phrase - "the return of Messiah to establish His Kingdom" - and the context of the phrase, as it appears in the above paragraph. The context of the Messiah's Kingdom is in the physical realms. This was the primary thesis for the previous essay. The thesis being: The kingdom of God, as referenced in the conversation between Nicodemus and Jesus of Nazareth, is a kingdom in the physical realms. This is not a reference to the spiritual kingdom of the New Testament Church of Jesus Christ.
Is everyone paying attention to, and comprehending what was just stated in the above paragraph? Let me restate this, in a slightly different way. The nation of Israel, the chosen people of God, the people created by God to be His chosen people, the people who are the Jews; are a people who have an identifiable physical presence in a physical world; who once were a physical kingdom of God; and who throughout history have been looking for the re-establishment of the physical kingdom of God.
If the above thesis is correctly stated and true, then we should be able to find evidence of this truth, in the King's Book. Join me, as we take a journey through the word of our Lord Jesus Christ. We begin at a moment in history, just prior to the return of Jesus Christ, to the throne room of our heavenly Father - the Lord God Almighty. We find the following written at Acts 1:1-11:
1. "The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,"
2. "Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:"
3. "To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:"
4. "And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me."
5. "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."
6. "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"
7. "And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power."
8. "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."
9. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight."
10. "And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;"
11. "Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven."
Let us begin our examination of this text, by looking at the last verse and the referenced return of Jesus Christ. As Christians, we most often think of the return of Jesus Christ, in the context of His returning for the church, that He established on the day of Pentecost. If this is where our thinking is, then, once again, we have fallen victim to a narrow, me centered kind of approach to understanding the meaning of the King's Book. We need to pull back. We need to see the big picture - the fullness of God's unfolding plan for all of His people - both Jews and Gentiles.
Jesus Christ is the Messiah for everyone. God has a covenant relationship with the Jews. God also has a covenant relationship with the Gentiles. Both covenants, ultimately, lead to salvation in and through the Messiah, Jesus of Nazareth, the Christ, the Son of the Living God. The first covenant is with physical Israel, the chosen people of God; and is a covenant promise centered on a physical kingdom of God. The second covenant is with spiritual Israel, the Gentiles, which includes all of the peoples of the world, who are converted to Jesus Christ, apart from the chosen people of physical Israel; and this is a covenant promise centered on the spiritual kingdom of God. At the final return of Jesus Christ, both covenant promises and both kingdoms - the physical kingdom and the spiritual kingdom - will become one kingdom of God under the Lordship of Jesus Christ.
If we are willing, we can see the essence of these truths in verse 6 of our text. It is written: "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?" As we consider this verse, let us be reminded that the gathered disciples are Jews, with a very Jewish sense of history and destiny. They are, in every way, an example of physical Israel. But, they are also the infant church of Jesus Christ - soon to be established on the day of Pentecost. We have, in these gathered disciples, during their last physical meeting with our Lord Jesus Christ, a momentary merging of the physical kingdom of God and the spiritual kingdom of God - a picture of a future time when we shall all be one, under the Lordship of Jesus Christ, who is King of kings and Lord of lords. Can we say thank you Jesus?
Between now, and the next time that we meet, I invite you to give a great deal of prayerful consideration to verse 6 and it's context, and what this can teach us about what it means to be: "born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
With the above paragraph, the concluding paragraph from the previous essay, we begin this essay: as we continue our quest for the truth and our continued striving for victorious discipleship in Jesus Christ.
Please note the phrase - "the return of Messiah to establish His Kingdom" - and the context of the phrase, as it appears in the above paragraph. The context of the Messiah's Kingdom is in the physical realms. This was the primary thesis for the previous essay. The thesis being: The kingdom of God, as referenced in the conversation between Nicodemus and Jesus of Nazareth, is a kingdom in the physical realms. This is not a reference to the spiritual kingdom of the New Testament Church of Jesus Christ.
Is everyone paying attention to, and comprehending what was just stated in the above paragraph? Let me restate this, in a slightly different way. The nation of Israel, the chosen people of God, the people created by God to be His chosen people, the people who are the Jews; are a people who have an identifiable physical presence in a physical world; who once were a physical kingdom of God; and who throughout history have been looking for the re-establishment of the physical kingdom of God.
If the above thesis is correctly stated and true, then we should be able to find evidence of this truth, in the King's Book. Join me, as we take a journey through the word of our Lord Jesus Christ. We begin at a moment in history, just prior to the return of Jesus Christ, to the throne room of our heavenly Father - the Lord God Almighty. We find the following written at Acts 1:1-11:
1. "The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,"
2. "Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen:"
3. "To whom also he shewed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:"
4. "And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me."
5. "For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."
6. "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?"
7. "And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power."
8. "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth."
9. "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight."
10. "And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;"
11. "Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven."
Let us begin our examination of this text, by looking at the last verse and the referenced return of Jesus Christ. As Christians, we most often think of the return of Jesus Christ, in the context of His returning for the church, that He established on the day of Pentecost. If this is where our thinking is, then, once again, we have fallen victim to a narrow, me centered kind of approach to understanding the meaning of the King's Book. We need to pull back. We need to see the big picture - the fullness of God's unfolding plan for all of His people - both Jews and Gentiles.
Jesus Christ is the Messiah for everyone. God has a covenant relationship with the Jews. God also has a covenant relationship with the Gentiles. Both covenants, ultimately, lead to salvation in and through the Messiah, Jesus of Nazareth, the Christ, the Son of the Living God. The first covenant is with physical Israel, the chosen people of God; and is a covenant promise centered on a physical kingdom of God. The second covenant is with spiritual Israel, the Gentiles, which includes all of the peoples of the world, who are converted to Jesus Christ, apart from the chosen people of physical Israel; and this is a covenant promise centered on the spiritual kingdom of God. At the final return of Jesus Christ, both covenant promises and both kingdoms - the physical kingdom and the spiritual kingdom - will become one kingdom of God under the Lordship of Jesus Christ.
If we are willing, we can see the essence of these truths in verse 6 of our text. It is written: "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?" As we consider this verse, let us be reminded that the gathered disciples are Jews, with a very Jewish sense of history and destiny. They are, in every way, an example of physical Israel. But, they are also the infant church of Jesus Christ - soon to be established on the day of Pentecost. We have, in these gathered disciples, during their last physical meeting with our Lord Jesus Christ, a momentary merging of the physical kingdom of God and the spiritual kingdom of God - a picture of a future time when we shall all be one, under the Lordship of Jesus Christ, who is King of kings and Lord of lords. Can we say thank you Jesus?
Between now, and the next time that we meet, I invite you to give a great deal of prayerful consideration to verse 6 and it's context, and what this can teach us about what it means to be: "born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, May 21, 2012
Am I born again: The Kingdom of God - part 2:
Hello To All:
We begin this essay, with the last two paragraphs of the previous essay - Am I born again: The Kingdom of God. Please give careful consideration to the premise of the first sentence.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
As the writing instrument for this essay (and thus for this blog), I find myself in the midst of presenting material, that, in all of my years, as a disciple of Jesus Christ, I have never heard, in any prior teaching or preaching. I am compelled to believe, that for many of you, this is also new material. The church, typically, and rightly so, resists new material. Everything should and must be put to the test of the King's Book. But, I am also compelled to move forward, and complete this work. We shall look to the Book and to Jesus Christ, for the truth; for this true meaning of the text, must be laid before the church.
We cannot make progress, in our journey towards "victorious discipleship in Jesus Christ," by proclaiming something true, when it is not true. If we are going to be set free from the bondage of unbelief (please see essay of 7/25/11, titled: "The Oppression of Unbelief"), then we must be willing to turn away from the precepts and teachings of men, claiming to speak the truth, when, in fact, they are merely presenting an entrenched institutional perspective, that is always related to preserving a man created system of thinking.
The truth of the King's Book, is not determined by men; nor can it be fully understood by men, seeking to preserve a system of thinking that has been created by men. If we are to understand the truth of God's Word, then our full allegiance must be given to Jesus of Nazareth, who is the Christ, the Son of the Living God. If our allegiance is divided; if we have pledged ourselves to embrace some man created system of thinking, with regards to the meaning of the King's Book, then we have cut ourselves off from being able to comprehend the truth (please see essay of 12/31/09 titled: "God means what He says." See also essay of 12/06/09 titled: "Let us repent of our sectarian ways").
We continue, then, in our search to know the Truth, by going back to two verses from our main text.
1. John 3:3: "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
2. John 3:5: "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
In these two verses, we have the essentials of the response of Jesus to Nicodemus. We find, in the response of Jesus, "the affirmation that Nicodemus was a believing Jew." This is the premise that began this essay. This is the premise that forms the foundation, for my position, that with regards to the text from John 3:1-10: I am not born again.
Take a close look at verse 3 and verse 5, of our text. In verse 3, Jesus says: "he cannot see the kingdom of God." In verse 5, Jesus says: "he cannot enter into the kingdom of God." The kingdom of God, as it is referenced in this text, is capable of being seen. The kingdom of God, as it is referenced in this text, is capable of being entered into. We see a room. We enter into a room. We see a house. We enter into a house. We see a city. We enter into a city. Are we understanding the physical realities of seeing and entering, with regards to the physical realms that we live in: the same physical realms that was the living place for Nicodemus? Are we making the connection between the physical realms and the kingdom of God, as it is referenced in John 3:1-10?
We find confirmation for this physical realms interpretation, of the kingdom of God, with regards to Nicodemus, in verse twelve of John chapter three: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Earthly things should be rightly understood as referencing the physical realms. Heavenly things should be rightly understood as referencing the spiritual realms. Jesus was telling Nicodemus that He had been speaking to him with regards to the physical realms: "earthly things."
Now, some of you may be tempted to say: see you are wrong - Nicodemus did not believe - Jesus says exactly that. It is true, that Jesus told Nicodemus: "ye believe not." But, the question needs to be asked: Is Jesus telling Nicodemus that he does not believe in the Messiah? If we hold to a position, that being "born again," references our personal conversion to Jesus Christ, then, we will be inclined to interpret the text in this way: and, in this interpretation, we would be in error.
I say, in error, because earlier, in verse 10, Jesus rebukes Nicodemus, for his failure to understand what Jesus has been telling him. We find written: Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Nicodemus, as "a master of Israel," was expected to know the scriptures. Jesus rebuked Nicodemus for his failure to recognize the connection between the "earthly things," that Jesus had spoke of, and the Old Testament Scriptures, that Nicodemus, "as a master of Israel," was expected to know and to understand and to be able to teach to others.
Nicodemus did not believe what Jesus spoke, because Nicodemus did not understand the meaning of the words that Jesus had spoken. This is why Jesus rebuked him by saying: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Thus, we should be able to conclude, that, Nicodemus not believing, was not related to his conversion to Messiah: but, rather, it was directly related to his ignorance of the connection between being "born again," and seeing and entering into the physical kingdom of God, so well known and so intensely looked for by all believing Jews: Nicodemus being one of those believing Jews.
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
When next we gather, we shall look deeper into this physical kingdom of God; and we shall find additional confirmation that Nicodemus was a believing Jew, looking for the Messiah: Jesus Christ of Nazareth.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
We begin this essay, with the last two paragraphs of the previous essay - Am I born again: The Kingdom of God. Please give careful consideration to the premise of the first sentence.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
As the writing instrument for this essay (and thus for this blog), I find myself in the midst of presenting material, that, in all of my years, as a disciple of Jesus Christ, I have never heard, in any prior teaching or preaching. I am compelled to believe, that for many of you, this is also new material. The church, typically, and rightly so, resists new material. Everything should and must be put to the test of the King's Book. But, I am also compelled to move forward, and complete this work. We shall look to the Book and to Jesus Christ, for the truth; for this true meaning of the text, must be laid before the church.
We cannot make progress, in our journey towards "victorious discipleship in Jesus Christ," by proclaiming something true, when it is not true. If we are going to be set free from the bondage of unbelief (please see essay of 7/25/11, titled: "The Oppression of Unbelief"), then we must be willing to turn away from the precepts and teachings of men, claiming to speak the truth, when, in fact, they are merely presenting an entrenched institutional perspective, that is always related to preserving a man created system of thinking.
The truth of the King's Book, is not determined by men; nor can it be fully understood by men, seeking to preserve a system of thinking that has been created by men. If we are to understand the truth of God's Word, then our full allegiance must be given to Jesus of Nazareth, who is the Christ, the Son of the Living God. If our allegiance is divided; if we have pledged ourselves to embrace some man created system of thinking, with regards to the meaning of the King's Book, then we have cut ourselves off from being able to comprehend the truth (please see essay of 12/31/09 titled: "God means what He says." See also essay of 12/06/09 titled: "Let us repent of our sectarian ways").
We continue, then, in our search to know the Truth, by going back to two verses from our main text.
1. John 3:3: "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
2. John 3:5: "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
In these two verses, we have the essentials of the response of Jesus to Nicodemus. We find, in the response of Jesus, "the affirmation that Nicodemus was a believing Jew." This is the premise that began this essay. This is the premise that forms the foundation, for my position, that with regards to the text from John 3:1-10: I am not born again.
Take a close look at verse 3 and verse 5, of our text. In verse 3, Jesus says: "he cannot see the kingdom of God." In verse 5, Jesus says: "he cannot enter into the kingdom of God." The kingdom of God, as it is referenced in this text, is capable of being seen. The kingdom of God, as it is referenced in this text, is capable of being entered into. We see a room. We enter into a room. We see a house. We enter into a house. We see a city. We enter into a city. Are we understanding the physical realities of seeing and entering, with regards to the physical realms that we live in: the same physical realms that was the living place for Nicodemus? Are we making the connection between the physical realms and the kingdom of God, as it is referenced in John 3:1-10?
We find confirmation for this physical realms interpretation, of the kingdom of God, with regards to Nicodemus, in verse twelve of John chapter three: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Earthly things should be rightly understood as referencing the physical realms. Heavenly things should be rightly understood as referencing the spiritual realms. Jesus was telling Nicodemus that He had been speaking to him with regards to the physical realms: "earthly things."
Now, some of you may be tempted to say: see you are wrong - Nicodemus did not believe - Jesus says exactly that. It is true, that Jesus told Nicodemus: "ye believe not." But, the question needs to be asked: Is Jesus telling Nicodemus that he does not believe in the Messiah? If we hold to a position, that being "born again," references our personal conversion to Jesus Christ, then, we will be inclined to interpret the text in this way: and, in this interpretation, we would be in error.
I say, in error, because earlier, in verse 10, Jesus rebukes Nicodemus, for his failure to understand what Jesus has been telling him. We find written: Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Nicodemus, as "a master of Israel," was expected to know the scriptures. Jesus rebuked Nicodemus for his failure to recognize the connection between the "earthly things," that Jesus had spoke of, and the Old Testament Scriptures, that Nicodemus, "as a master of Israel," was expected to know and to understand and to be able to teach to others.
Nicodemus did not believe what Jesus spoke, because Nicodemus did not understand the meaning of the words that Jesus had spoken. This is why Jesus rebuked him by saying: "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?" Thus, we should be able to conclude, that, Nicodemus not believing, was not related to his conversion to Messiah: but, rather, it was directly related to his ignorance of the connection between being "born again," and seeing and entering into the physical kingdom of God, so well known and so intensely looked for by all believing Jews: Nicodemus being one of those believing Jews.
If Nicodemus was not converted to Messiah, then Jesus would have been in error for rebuking him. If Nicodemus was not converted to Messiah; and if Nicodemus was not expecting the return of Messiah to establish His Kingdom: then, he would not have had any sense of the physical realities of the kingdom of God. Since we know and believe that Jesus Christ is the Truth, we also must recognize that He is without sin and without error. Thus, we are compelled to believe that all of the responses of Jesus to Nicodemus, including His rebuke of Nicodemus, testify to the truth that Nicodemus was a believer in Messiah; and thus, ultimately, a believer in Jesus Christ.
When next we gather, we shall look deeper into this physical kingdom of God; and we shall find additional confirmation that Nicodemus was a believing Jew, looking for the Messiah: Jesus Christ of Nazareth.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, May 14, 2012
Am I born again: The Kingdom of God!
Hello To All:
We continue with the defense of my position, that I am not born again, with the text, from John 3:1-5; where we find written:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
3. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
Many Christians, particularly those from western churches, seem to have a very parochial, a very narrow and institutionally restricted view of what it is to be Christian. This is especially true regarding God's interaction with all of humanity. It seems that many of us, when we open the King's Book, we seem to make the assumption that everything written is directly about us. We have a very ME (emphasis added for the sake of emphasis) oriented approach to what it means to be Christian. This "me" oriented approach is the biggest factor in our coming to wrong understandings regarding the meaning of any given text in the King's Book.
As long as we are focused on self, we will miss the fullness of God's unfolding revelation of Himself, in His Holy Book, most commonly known as the Bible. This unfolding revelation of God, is most complete in His Son Jesus Christ. The King's Book, is about the King: Jesus Christ of Nazareth. Jesus says, in one place (John 8:31-32): "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free." If we are to know the truth of the King's Book, then we must know the one who is the Truth: Jesus Christ of Nazareth. If we do not know Jesus, then we cannot possibly claim to know His Word. If our focus is not on Jesus Christ, then we will always come to a wrong understanding, regarding the meaning of the King's Book.
Nicodemus had a right attitude. His focus was on the person of Jesus of Nazareth. Nicodemus was looking for the truth; and he came to Jesus - seeking that truth. Please note how Nicodemus addresses Jesus, in verse two: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Nicodemus is testifying to the reality of his knowledge of the teachings of Jesus and his awareness of the miracles that have already been done at the hands of Jesus. He knows that Jesus has been sent by God.
It can also be said of Nicodemus, that he went to Jesus as a believing Jew, looking for the coming of the Messiah. It can even be said, that he was wondering if Jesus might be that Messiah. How, you might ask, can such a statement be made, when the text does not specifically mention these realities and thoughts as being the realities and thoughts of Nicodemus.
If we have a "me" focus, we shall view Nicodemus as an example of someone looking for salvation; because we are looking for salvation. Thus, we will interpret the conversation, as if Jesus is telling Nicodemus, and thus us, how it is we can be saved; and thus, we conclude that we must be "born again," in order to have salvation in Jesus Christ.
On the other hand, if our focus is rightly on the person of Jesus of Nazareth; and we have the expectation that only through Him, can we know the truth; then we shall come, with the help of the Holy Spirit, to an entirely different conclusion. Because of His Word, we will recognize that Jesus of Nazareth is the Christ, the Son of the Living God. Thus, we should understand, that Jesus of Nazareth, as He stood before Nicodemus; stood before Nicodemus as the Christ, the Jewish Messiah, the Son of the Living God; and stood before Nicodemus as the perfect man, empowered by the indwelling presence of the Holy Spirit. This same Jesus knew exactly what was in the heart and mind of Nicodemus. Jesus knew the realities and thoughts that defined the man Nicodemus.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
We continue with the defense of my position, that I am not born again, with the text, from John 3:1-5; where we find written:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
3. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
Many Christians, particularly those from western churches, seem to have a very parochial, a very narrow and institutionally restricted view of what it is to be Christian. This is especially true regarding God's interaction with all of humanity. It seems that many of us, when we open the King's Book, we seem to make the assumption that everything written is directly about us. We have a very ME (emphasis added for the sake of emphasis) oriented approach to what it means to be Christian. This "me" oriented approach is the biggest factor in our coming to wrong understandings regarding the meaning of any given text in the King's Book.
As long as we are focused on self, we will miss the fullness of God's unfolding revelation of Himself, in His Holy Book, most commonly known as the Bible. This unfolding revelation of God, is most complete in His Son Jesus Christ. The King's Book, is about the King: Jesus Christ of Nazareth. Jesus says, in one place (John 8:31-32): "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free." If we are to know the truth of the King's Book, then we must know the one who is the Truth: Jesus Christ of Nazareth. If we do not know Jesus, then we cannot possibly claim to know His Word. If our focus is not on Jesus Christ, then we will always come to a wrong understanding, regarding the meaning of the King's Book.
Nicodemus had a right attitude. His focus was on the person of Jesus of Nazareth. Nicodemus was looking for the truth; and he came to Jesus - seeking that truth. Please note how Nicodemus addresses Jesus, in verse two: "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Nicodemus is testifying to the reality of his knowledge of the teachings of Jesus and his awareness of the miracles that have already been done at the hands of Jesus. He knows that Jesus has been sent by God.
It can also be said of Nicodemus, that he went to Jesus as a believing Jew, looking for the coming of the Messiah. It can even be said, that he was wondering if Jesus might be that Messiah. How, you might ask, can such a statement be made, when the text does not specifically mention these realities and thoughts as being the realities and thoughts of Nicodemus.
If we have a "me" focus, we shall view Nicodemus as an example of someone looking for salvation; because we are looking for salvation. Thus, we will interpret the conversation, as if Jesus is telling Nicodemus, and thus us, how it is we can be saved; and thus, we conclude that we must be "born again," in order to have salvation in Jesus Christ.
On the other hand, if our focus is rightly on the person of Jesus of Nazareth; and we have the expectation that only through Him, can we know the truth; then we shall come, with the help of the Holy Spirit, to an entirely different conclusion. Because of His Word, we will recognize that Jesus of Nazareth is the Christ, the Son of the Living God. Thus, we should understand, that Jesus of Nazareth, as He stood before Nicodemus; stood before Nicodemus as the Christ, the Jewish Messiah, the Son of the Living God; and stood before Nicodemus as the perfect man, empowered by the indwelling presence of the Holy Spirit. This same Jesus knew exactly what was in the heart and mind of Nicodemus. Jesus knew the realities and thoughts that defined the man Nicodemus.
In the response of Jesus, to Nicodemus, we find the affirmation that Nicodemus was a believing Jew, looking for the coming of the Messiah. We can also see, in the response of Jesus, the reality that Nicodemus was wondering if Jesus might be the Messiah, that all believing Jews, for all of their history, have been looking for, with great expectation. In the response of Jesus, we can see that Nicodemus was already converted to Jesus; because he was converted to Messiah. Nicodemus was looking for the confirmation that Jesus was and is the Messiah. The affirmation of these truths is found in how Jesus uses the phrase "The Kingdom of God," and what that phrase means to a believing Jew who is looking, with expectation, for the Messiah.
When we next meet, we shall take a closer look at the meaning of the phrase: "The Kingdom of God." Once we understand the meaning of the phrase - "The Kingdom of God" - to a believing Jew: we shall be in a much better position to understand the meaning of the phrase: "you must be born again."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Thursday, May 10, 2012
Am I born again: Who is the audience?
Hello To All:
Please take a moment to take a second look at the following text from the Bible, the King's Book. I say second look, because this text, was cited in the previous essay titled: "Am I born again?"
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
3. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
The time is at hand, for me to offer a defense, regarding my position, on the question posed by the previous essay. (If you have not read that essay, I encourage you to do so.) For the sake of clarity, let me emphatically state, that based on the above text, I am not born again! Now, empowered by Jesus Christ, let me tell you why.
Let us begin, by identifying the audience, that our Lord Jesus Christ is speaking to. An understanding of who the audience is - is an essential part of understanding the meaning of any given portion of the King's Book. Who the audience is - is related to the context of any given text. Understanding the context of any given text, is the essential first step in understanding the meaning of the text. Are you all with me in this? Let me state this principal in a slightly different way. If we do not have a right understanding of the context and a right understanding of the audience: then, we cannot possibly have a right understanding of the message of any given text from the King's Book.
The audience is clearly identified in verse one: a man - a Pharisee - named Nicodemus - a ruler of the Jews. The Holy Spirit of God, who is the inspirational force behind all of the Bible, has seen fit to identify Nicodemus in some very specific ways. He is not identified, just as a man named Nicodemus. Such an identification would have presented us with an audience that could be anyone or even everyone. But, God is not a God of confusion. Thus, the Holy Spirit gives us a very specific identification, regarding the audience. There should not be any doubt in anyone's mind, that Jesus is having a conversation in a very Jewish context, with a very Jewish audience. Nicodemus is identified as a Pharisee and a ruler of the Jews: both characteristics being very Jewish.
Jesus was born a Jew; and thus, a member of the chosen people of God - the people of Israel. Nicodemus acknowledges the Jewish heritage of Jesus, when he addresses him as Rabbi in verse two: giving us further evidence of the Jewish context, of this conversation. But, there is additional evidence, regarding the nature of the audience and thus the nature of the context. In verse ten, we find written: "Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Thus, we are compelled, by the text, to conclude, that all of the conversation, up to and including verse ten, is in a Jewish context with a Jewish audience.
Having identified the audience; and thus, having arrived at a place of some insight into the context of this conversation between two Jews - one of them being the Jewish Messiah, our great God and Saviour Jesus Christ - it is time to take a look at the meaning of the phrase: "kingdom of God." But, that is going to have to wait until our next meeting. Between here and there, please give some consideration, to the following text from the King's Book, written at John 18:36:
"Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Please take a moment to take a second look at the following text from the Bible, the King's Book. I say second look, because this text, was cited in the previous essay titled: "Am I born again?"
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
3. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
The time is at hand, for me to offer a defense, regarding my position, on the question posed by the previous essay. (If you have not read that essay, I encourage you to do so.) For the sake of clarity, let me emphatically state, that based on the above text, I am not born again! Now, empowered by Jesus Christ, let me tell you why.
Let us begin, by identifying the audience, that our Lord Jesus Christ is speaking to. An understanding of who the audience is - is an essential part of understanding the meaning of any given portion of the King's Book. Who the audience is - is related to the context of any given text. Understanding the context of any given text, is the essential first step in understanding the meaning of the text. Are you all with me in this? Let me state this principal in a slightly different way. If we do not have a right understanding of the context and a right understanding of the audience: then, we cannot possibly have a right understanding of the message of any given text from the King's Book.
The audience is clearly identified in verse one: a man - a Pharisee - named Nicodemus - a ruler of the Jews. The Holy Spirit of God, who is the inspirational force behind all of the Bible, has seen fit to identify Nicodemus in some very specific ways. He is not identified, just as a man named Nicodemus. Such an identification would have presented us with an audience that could be anyone or even everyone. But, God is not a God of confusion. Thus, the Holy Spirit gives us a very specific identification, regarding the audience. There should not be any doubt in anyone's mind, that Jesus is having a conversation in a very Jewish context, with a very Jewish audience. Nicodemus is identified as a Pharisee and a ruler of the Jews: both characteristics being very Jewish.
Jesus was born a Jew; and thus, a member of the chosen people of God - the people of Israel. Nicodemus acknowledges the Jewish heritage of Jesus, when he addresses him as Rabbi in verse two: giving us further evidence of the Jewish context, of this conversation. But, there is additional evidence, regarding the nature of the audience and thus the nature of the context. In verse ten, we find written: "Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?" Thus, we are compelled, by the text, to conclude, that all of the conversation, up to and including verse ten, is in a Jewish context with a Jewish audience.
Having identified the audience; and thus, having arrived at a place of some insight into the context of this conversation between two Jews - one of them being the Jewish Messiah, our great God and Saviour Jesus Christ - it is time to take a look at the meaning of the phrase: "kingdom of God." But, that is going to have to wait until our next meeting. Between here and there, please give some consideration, to the following text from the King's Book, written at John 18:36:
"Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Monday, May 7, 2012
Am I born again?
Hello To All:
As you contemplate the question, posed by the title to this essay; please consider the question in the context of the following quote from the King's Book, found at 2 Corinthians 5:17:
"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."
Let us begin our labors to answer the question: "Am I born again?" - with a recounting of something, that happened shortly after my conversion to Jesus Christ. I was in a room, as a listener, where Christians were gathered. Two of them made a statement that was very confusing to me. They identified themselves as being John chapter three Christians. Suddenly I was confronted, with the thought, that there was more then one type of believer. This was confusing.
I was very familiar with John 3:16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." In my mind, this text makes it very clear that there are two classes of people - not two classes of Christians. There are those who believe in Jesus and have life and there are those who do not believe in Jesus and have death. But, at the time of the discussion, that I was listening too, the two making the statement, were not referring to the John 3:16 text; rather, they were referring to the earlier part of the chapter, where Jesus tells Nicodemus that he must be: "born again."
This idea of being "born again," was something new to me. The church, that I was a member of, did not use this type of language, to describe what it meant to be converted to Jesus Christ. This challenged me - so I took a look at the King's Book; and through the years I have taken many looks; and spent much time studying this conversation between our Lord Jesus Christ and Nicodemus.
Whenever the opportunity would present itself (typically when this text was the subject matter for some teaching), I would ask a question, of the teacher, regarding the justification for using the phrase "born again," to describe the moment of our conversion to Jesus Christ. Various opinions were offered; but, to date, no one has been able to give me an answer, based on the text, to justify the position taken by those who like to speak of themselves as being: "born again." I also found that to be very confusing. Why would someone take a position, regarding their Christian identity; and then, not be able to defend that position, on the basis of the King's Book?
With the help and empowering presence of my Lord Jesus Christ, working through His Holy Spirit, I will endeavor to give a defense, regarding my answer, to the question posed by this essay. But first, let us take a look at a portion of the text.
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
3. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
It is time for me to answer that question: "Am I born again?" On the basis of the above text, I am compelled to say: No - I am not born again! Having answered the question, I am also compelled to give a defense for that answer, for it is written at 1 Peter 3:15: "But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear."
A proper defense of my answer, is going to take some time; and some additional essays. The number of essays necessary, to give an adequate answer, is known only by God. We will start by looking at two important realities: 1. What is the identity of the audience? 2. What is the meaning of the phrase: "kingdom of God?" We will also, as we have often done, be looking at the relationship between the natural realms and the spiritual realms. If we are going to have a right understanding, of what it means to be born again, we must be able to comprehend and apprehend the relationship between the spiritual realms and the physical realms.
This relationship between the physical realms and the spiritual realms, is one of the reasons why this discussion is taking place, at this point in the progress of this blog. We are in the midst of comparing the physical temple of the nation of Israel and the spiritual temple of the church of Jesus Christ. The relationship between the two temples, is one of the keys to comprehending the truth and meaning of the conversation between Nicodemus and our great God and Saviour Jesus Christ.
The defense of my answer, shall be taken up, when we next meet.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
As you contemplate the question, posed by the title to this essay; please consider the question in the context of the following quote from the King's Book, found at 2 Corinthians 5:17:
"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."
Let us begin our labors to answer the question: "Am I born again?" - with a recounting of something, that happened shortly after my conversion to Jesus Christ. I was in a room, as a listener, where Christians were gathered. Two of them made a statement that was very confusing to me. They identified themselves as being John chapter three Christians. Suddenly I was confronted, with the thought, that there was more then one type of believer. This was confusing.
I was very familiar with John 3:16: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." In my mind, this text makes it very clear that there are two classes of people - not two classes of Christians. There are those who believe in Jesus and have life and there are those who do not believe in Jesus and have death. But, at the time of the discussion, that I was listening too, the two making the statement, were not referring to the John 3:16 text; rather, they were referring to the earlier part of the chapter, where Jesus tells Nicodemus that he must be: "born again."
This idea of being "born again," was something new to me. The church, that I was a member of, did not use this type of language, to describe what it meant to be converted to Jesus Christ. This challenged me - so I took a look at the King's Book; and through the years I have taken many looks; and spent much time studying this conversation between our Lord Jesus Christ and Nicodemus.
Whenever the opportunity would present itself (typically when this text was the subject matter for some teaching), I would ask a question, of the teacher, regarding the justification for using the phrase "born again," to describe the moment of our conversion to Jesus Christ. Various opinions were offered; but, to date, no one has been able to give me an answer, based on the text, to justify the position taken by those who like to speak of themselves as being: "born again." I also found that to be very confusing. Why would someone take a position, regarding their Christian identity; and then, not be able to defend that position, on the basis of the King's Book?
With the help and empowering presence of my Lord Jesus Christ, working through His Holy Spirit, I will endeavor to give a defense, regarding my answer, to the question posed by this essay. But first, let us take a look at a portion of the text.
It is written, at John 3:1-5:
1. "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:"
2. "The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him."
3. "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."
4. "Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?"
5. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."
It is time for me to answer that question: "Am I born again?" On the basis of the above text, I am compelled to say: No - I am not born again! Having answered the question, I am also compelled to give a defense for that answer, for it is written at 1 Peter 3:15: "But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear."
A proper defense of my answer, is going to take some time; and some additional essays. The number of essays necessary, to give an adequate answer, is known only by God. We will start by looking at two important realities: 1. What is the identity of the audience? 2. What is the meaning of the phrase: "kingdom of God?" We will also, as we have often done, be looking at the relationship between the natural realms and the spiritual realms. If we are going to have a right understanding, of what it means to be born again, we must be able to comprehend and apprehend the relationship between the spiritual realms and the physical realms.
This relationship between the physical realms and the spiritual realms, is one of the reasons why this discussion is taking place, at this point in the progress of this blog. We are in the midst of comparing the physical temple of the nation of Israel and the spiritual temple of the church of Jesus Christ. The relationship between the two temples, is one of the keys to comprehending the truth and meaning of the conversation between Nicodemus and our great God and Saviour Jesus Christ.
The defense of my answer, shall be taken up, when we next meet.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
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