Hello To All:
Every journey has a beginning. Our lives are often filled with multiple journeys. For those of us who are converted to Jesus Christ, all of these journeys take place on "the narrow way" that leads to life. Our service to God, our family life, our work, our friendships, our service to others and our leisure time (if we are able to find any), all involve a journey; and every journey has a beginning - a point in the historical time line that can be recalled and recognized as that beginning, peculiar to a specific journey.
On December 5, 2009, our journey through this blog began. I do not travel this road alone. It began with our Lord Jesus Christ and myself. Along the way, many thousands have joined us. As of this writing, those thousands come from 66 countries, in every part of the world. In one country, located in central Europe, every indication suggests that a revival has begun; and that revival is directly related to the work that our Lord Jesus Christ is doing through the journey of this blog. Victorious discipleship is having a world-wide impact. Thank you Jesus.
Every journey also has markers, points of significance. These points help us to recognize the journey. There was a time before the significant event; and then there is the time after the event; so it is with the journey of this blog. Today (October 11, 2013) is one of those significant events; a marker that will change and impact my life in ways that I cannot, yet, comprehend. Please pray for me, my beloved.
The impetus for beginning this blog, was related to the letter titled: "Let us repent of our sectarian ways" (first posted on December 6, 2009). Our Lord Jesus Christ had compelled me to write this letter. Once written, I needed to find a way to get the message delivered to its intended audience, the western church, specifically, the western church in North America. Thus, this blog was set up and the journey began. There have been a number of significant events, along the way; each of them having an impact on myself; and, hopefully, on you, my beloved brethren.
The significance of today is related to our title for this essay: "The Unity Of The Faith." The western church is a house divided; and in many instances, it is a house divided against itself. Open the telephone book of any American city and you can find large numbers of churches listed; all claiming to know the truth; and each of them competing with the others. In all of my years, as a disciple of Jesus Christ, I have never visited a church that was willing to consider the possibility that they were in error in some way. As the King's Book says: "Every way of a man is right in his own eyes..." (Proverbs 21:2). The text ends with a truth that should get our attention: "But the Lord pondereth the hearts."
We cannot hide our errors, our sins, from the Lord our God. He "pondereth" our hearts. God knows our deepest secrets. Jesus, on the night that He was betrayed, prayed that we would all be one (see John chapter 17). In the spiritual realms we are one by virtue of our identity as the "body of Christ." In the physical realms, we are, especially in the west, a house that is very divided against itself. This does not surprise God; and He does have a plan. The King's Book often speaks of God's intent for a visibly united church. Please turn with me to Ephesians chapter four, where we find written (verses 1-6):
(1) "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,"
(2) "With all lowliness and meekness, with longsuffering, forbearing one another in love;"
(3) "Endeavouring to keep the unity of the Spirit in the bond of peace."
(4) "There is one body, and one Spirit, even as ye are called in one hope of your calling;"
(5) "One Lord, one faith, one baptism,"
(6) "One God and Father of all, who is above all, and through all, and in you all."
There are two things that immediately catch my attention, in this text. First is the many occurrences of the word "One." God is "One," and everything He does, with regards to His church, is done in the context of: "One." The second reality is that we have a "vocation" (verse one), whereby we are to be: "Endeavouring to keep the unity of the Spirit in the bond of peace" (verse three). Being "one," is not forced on us; we are to work at this oneness. This is not easy work. Christ tells us that apart from Him we can do nothing. But it is also written that: "I can do all things through Christ who strengthens me." Thank you Jesus.
God has not divided His church - we have. But, God will restore His church; and He will do this through our willing participation. Our Lord Jesus Christ will not force us to be visibly one - but, He will empower us to be visibly one. Can we say thank you Jesus? Amen and Amen and Amen.
Returning to Ephesians chapter four, we find written at verses 11-16:
(11) "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;"
(12) "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:"
(13) "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:"
(14) "That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;"
(15) "But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:"
(16) "From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."
Please notice the indicators of this journey that we are so much a part of: "The perfecting of the saints" - "The work of the ministry" - "The edifying of the body of Christ" - "Till we all come" - "The unity of the faith" - "The knowledge of the Son of God" - "Unto a perfect man" - "Unto the measure of the stature of the fullness of Christ" - "No more children" - "No more...tossed to and fro" - "No more...carried about with every wind of doctrine" - "Speaking the truth in love" - "Grow up into Him in all things, which is the head, even Christ" - "The effectual working...of every part" - "Maketh increase of the body" - "The edifying of itself in love."
There are many places, in the King's Book, where His plan to restore the visible unity of His church are revealed. The above is just one of them. But, let us be clear on this one thing: God intends to bring us to a place in the historical time-line where our spiritual oneness, as the body of Christ, will be manifested in the physical realms with the visible unity of God's church. Christ's prayer, in John chapter 17, that we would all be one, will be answered. I encourage you to search the scriptures, looking for our Lord Jesus Christ to guide and direct your own journey with the empowering help of His Holy Spirit, that you might see the fullness of the truth of this great work that the Lord our God intends to do, in these last days.
One of the major obstacles, to our visible unity, is the burden of the institutional church. Every institutional perspective believes it is the one that has the truth (please take another look at the letter titled: "Let us repent of our sectarian ways"); and this institutional sin finds its way into virtually every western local assembly. We are children being tossed to and fro. We are carried about with every wind of doctrine. We are adrift in an ocean of perspectives, where "every way of a man is right in his own eyes." We keep looking for the truth. We keep expecting and hoping to find it; but, more often then not, we are looking for affirmation of what we, personally believe to be the truth. We continue to be: "children" - "tossed to and fro" - "carried about with every wind of doctrine."
How can we escape from so great a turmoil? How can we find our bearings while we are adrift in this ocean of competing perspectives?
The first part of this letter, mentioned that this essay would be one of those significant events - a watershed moment - perhaps even an epiphany - a moment when all things become clear - a beginning for finding our answers to the above questions - a way to escape the turmoil - a place to find our bearings.
When our Lord Jesus Christ compelled me to start this journey, with this blog, it began with one purpose: a way to get a letter to its intended audience. But, very quickly, it soon became apparent that Jesus had many purposes in mind. Thus, as soon as the blog was created, it was made clear to me that one of His intentions was to use the blog for the purposes of training up victorious disciples. Can we say thank you Jesus? Then came the trip to Haiti and its life changing events. Then came almost a year of silence and the life changing effects of that year. Then came my departure from the institutional church and its life changing events. And the journey continues - always with significant markers along the way.
About a year ago, our Lord Jesus Christ made me deeply aware of another of His purposes for this blog. That awareness caused me to recognize that this day would come. I must confess to you, my beloved, that I have not always looked forward, with eagerness to this day. Even as the redeemed children of God, we do not always and eagerly embrace change - especially change that will clearly and dramatically affect our lives.
Prior to today, our Lord Jesus Christ has permitted me and blessed me with a great deal of obscurity. I am out of the public eye. I have been empowered by my Lord Jesus Christ to quietly serve Him in diverse places. There are very few people who really know who Elder Theophilus is. Personally, I like it that way. That is going to change. The change comes with the posting of this essay. Please pray for me.
Earlier it was mentioned that God intends to make us visibly one. This blog is one of His tools for accomplishing that objective, that the Son Jesus Christ prayed for. The writing and posting of this essay, marks the completion of volume one of: "A Theological Handbook For A Visibly United End Times Church." The full title of this book, will be: "Can We See The Trees?" The sub-title is: "A Theological Handbook For A Visibly United End Times Church: Volume One."
Well - the time is hand - the work is done - at least this part of it. As soon as I post this essay, the announcement of God's intentions will be made; and this great work of our Lord Jesus Christ, to visibly unite His church will go forward. Thank you Jesus.
I will not be pursuing the publication of this work. My continuing task is to write. God has made it clear that He will take care of the publishing. Volume two will begin after the first of the year. God has set me free from the writing for a time; but, now that the moment is at hand; I am at peace. I look forward to volume two and this continuing work of training up "Victorious Disciples In Jesus Christ." Amen and Amen and Amen.
Until next time my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Friday, October 11, 2013
Thursday, September 19, 2013
"There Shall Be A Holy Convocation"
Hello To All:
How often do we think of our church meetings as "a holy convocation?" Probably not very often. A meeting in the town square (please see previous essay titled: "Unto The Church Of God"), would not be rightly understood as being a holy convocation. In my personal experience, I cannot recall ever attending any meetings that were thought of or identified as: "A Holy Convocation."
Granted, the phrase, "a holy convocation," does not appear in the New Testament of the King's Book. It is a phrase unique to the Old Testament - the Jewish Scriptures. It is in the very Jewish context of the establishment of "the Lord's passover," (please look to Exodus chapter 12), and the perpetual annual celebration of the "passover," that the phrase, "a holy convocation," is used. How then, is this relevant to our Christian practice and experience?
We begin to find our answer at Exodus 12:5-6, where we find written: (5) "Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:" (6) "And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening."
It should be clear to us, from the above text, that the establishment of the "passover" and the on-going celebration of the "passover," was exclusively meant for: "the whole assembly of the congregation of Israel."
This was not and is not a celebration, that was meant to be conducted in the town square with everyone and anyone invited. In fact, just the opposite is true. We find written at verse 11: "It is the Lord's passover."
The passover was established as a closed door event and celebration for "the whole assembly of the congregation of Israel." Thus, because of this exclusive reality regarding the relationship between the Lord our God, whose most foundational characteristic is that He is Holy, and His chosen people, "the whole assembly of the congregation of Israel," that the establishment and on-going celebration of the passover can be rightly understood as occurring in the context of: "A Holy Convocation." God, Himself, declared it to be; and commanded it to be called: "A Holy Convocation."
We find written at Exodus 12:16: "And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you." This convocation can rightly be understood as being "holy," because it is declared to be holy; and because it is exclusively attended by, "the whole assembly of the congregation of Israel;" and it is rightly identified as: "The Lord's passover."
Let us now turn to the New Testament and let us see if this exclusive relationship between God and His people, being identified in the context of "an holy convocation," has a contextual application for Christian believers. We find written, at 2 Corinthians 6:14-16, the following:
(14) "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?"
(15) "And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"
(16) "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people."
At verse 14, the question is asked: "what communion hath light with darkness?" The word communion is another occurrence of the Greek word Koinonia (please refer back to the three essays titled "Do we believe God: Regarding communion?" beginning 12/21/2012). The text makes it very clear. There can be no "communion;" there can be no "koinonia;" there can be no "shared intimate relationship" between light and darkness. Light and darkness are mutually exclusive realities.
Let us take another look at how the church is described in the above text. We are, that is to say, that those who are converted to Jesus Christ and belong to Jesus Christ, are referred to as being: "righteousness" - "light" - "he that believeth" - "the temple of God" - "ye are the temple of the living God" - "God hath said, I will dwell in them" - "and walk in them" - "I will be their God" - "they shall be my people."
We should see the same exclusive relationship between God and the Christian church, that we see between God and the chosen people of Israel. Each group is to remain set apart and distinctly separated from all that is not of God.
The western church, for most of its practice, has abandoned this idea of being set apart and distinctly separated from all that is not of God. It can be rightly stated that a major contributor to the decline of the western church is the "town square" model that we have chosen for ourselves. We have opened the doors of the church to the leaven of the world.
We are called to "the general assembly and church of the firstborn." We "are the temple of the living God." Jesus drove the money changers from the temple. We have invited the money changers in (the leaven of the world); and we seem very content with their presence. The "money changers" have robbed us of our exclusive status as "the general assembly and church of the firstborn." When will we allow our Lord Jesus Christ to drive out the money changers from "the temple of the living God?"
If we, my beloved brethren, are content with the "money changers," then the reality of "victorious discipleship in Jesus Christ," shall be a most difficult journey. It is in the midst of the "holy convocation," that we find these principals of "victorious discipleship," most evident in the assembled believers, both individually and corporately. This is fertile ground for "victorious discipleship."
I, personally, yearn for and pray for, the establishment of this "holy convocation" in the western church and in the church throughout the world. I look for our Lord Jesus Christ to drive out the money changers. Please join with me in this yearning and in this prayer. Amen and Amen and Amen!
Until next time, my beloved brethren, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
How often do we think of our church meetings as "a holy convocation?" Probably not very often. A meeting in the town square (please see previous essay titled: "Unto The Church Of God"), would not be rightly understood as being a holy convocation. In my personal experience, I cannot recall ever attending any meetings that were thought of or identified as: "A Holy Convocation."
Granted, the phrase, "a holy convocation," does not appear in the New Testament of the King's Book. It is a phrase unique to the Old Testament - the Jewish Scriptures. It is in the very Jewish context of the establishment of "the Lord's passover," (please look to Exodus chapter 12), and the perpetual annual celebration of the "passover," that the phrase, "a holy convocation," is used. How then, is this relevant to our Christian practice and experience?
We begin to find our answer at Exodus 12:5-6, where we find written: (5) "Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:" (6) "And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening."
It should be clear to us, from the above text, that the establishment of the "passover" and the on-going celebration of the "passover," was exclusively meant for: "the whole assembly of the congregation of Israel."
This was not and is not a celebration, that was meant to be conducted in the town square with everyone and anyone invited. In fact, just the opposite is true. We find written at verse 11: "It is the Lord's passover."
The passover was established as a closed door event and celebration for "the whole assembly of the congregation of Israel." Thus, because of this exclusive reality regarding the relationship between the Lord our God, whose most foundational characteristic is that He is Holy, and His chosen people, "the whole assembly of the congregation of Israel," that the establishment and on-going celebration of the passover can be rightly understood as occurring in the context of: "A Holy Convocation." God, Himself, declared it to be; and commanded it to be called: "A Holy Convocation."
We find written at Exodus 12:16: "And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you." This convocation can rightly be understood as being "holy," because it is declared to be holy; and because it is exclusively attended by, "the whole assembly of the congregation of Israel;" and it is rightly identified as: "The Lord's passover."
Let us now turn to the New Testament and let us see if this exclusive relationship between God and His people, being identified in the context of "an holy convocation," has a contextual application for Christian believers. We find written, at 2 Corinthians 6:14-16, the following:
(14) "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?"
(15) "And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?"
(16) "And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people."
At verse 14, the question is asked: "what communion hath light with darkness?" The word communion is another occurrence of the Greek word Koinonia (please refer back to the three essays titled "Do we believe God: Regarding communion?" beginning 12/21/2012). The text makes it very clear. There can be no "communion;" there can be no "koinonia;" there can be no "shared intimate relationship" between light and darkness. Light and darkness are mutually exclusive realities.
Let us take another look at how the church is described in the above text. We are, that is to say, that those who are converted to Jesus Christ and belong to Jesus Christ, are referred to as being: "righteousness" - "light" - "he that believeth" - "the temple of God" - "ye are the temple of the living God" - "God hath said, I will dwell in them" - "and walk in them" - "I will be their God" - "they shall be my people."
We should see the same exclusive relationship between God and the Christian church, that we see between God and the chosen people of Israel. Each group is to remain set apart and distinctly separated from all that is not of God.
The western church, for most of its practice, has abandoned this idea of being set apart and distinctly separated from all that is not of God. It can be rightly stated that a major contributor to the decline of the western church is the "town square" model that we have chosen for ourselves. We have opened the doors of the church to the leaven of the world.
We are called to "the general assembly and church of the firstborn." We "are the temple of the living God." Jesus drove the money changers from the temple. We have invited the money changers in (the leaven of the world); and we seem very content with their presence. The "money changers" have robbed us of our exclusive status as "the general assembly and church of the firstborn." When will we allow our Lord Jesus Christ to drive out the money changers from "the temple of the living God?"
If we, my beloved brethren, are content with the "money changers," then the reality of "victorious discipleship in Jesus Christ," shall be a most difficult journey. It is in the midst of the "holy convocation," that we find these principals of "victorious discipleship," most evident in the assembled believers, both individually and corporately. This is fertile ground for "victorious discipleship."
I, personally, yearn for and pray for, the establishment of this "holy convocation" in the western church and in the church throughout the world. I look for our Lord Jesus Christ to drive out the money changers. Please join with me in this yearning and in this prayer. Amen and Amen and Amen!
Until next time, my beloved brethren, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Tuesday, September 17, 2013
"Unto The Church Of God"
Hello To All:
We closed our last essay by stating the following: "When next we meet, we shall take a closer look at the characteristics of: "The general assembly and church of the firstborn." The time for that closer look is now at hand; and I must confess to you, my beloved brethren, that it is with a certain amount of trepidation, that I approach this topic. Particularly, as western Christians, we take a very defensive posture regarding the local church that we belong to, or regularly attend. Our church is important to us; and we do not treat with kindness those who would criticize us. But, criticize I must.
With rare exceptions, what we, in the west call church, is not the church described, in great detail, in the King's Book. In case you missed the importance of what was just written, then allow me to once again proclaim, with absolute clarity: What we typically call church, in the west, is not the true church described and revealed in the King's Book! Rather, our western churches most closely resemble a town square meeting, where anyone, regardless of creed or persuasion can enter in and participate and express their opinions. In an essay published May 31, 2013, and titled: "Do We Believe God Regarding Communion: Our Purge," we were reminded of the significant negative effect that leaven can have on the local assembly. But, with our western town square format, we invite and even encourage the leaven to come on in.
In John, chapter ten, our Lord Jesus Christ gives us a very clear picture of what the church is: (verse 1) "Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." (verse 9) "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." (verse 10) "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly."
The "sheepfold," in the John chapter ten text, would be rightly understood as the church; and since entrance into the sheepfold is only through Jesus (see verse 9); then it should be rightly understood that the church is exclusively for believers (please see previous essay titled: "The general assembly and church of the firstborn"); that is to say, that the church consists of those who belong exclusively to Jesus of Nazareth, who is the Christ, the Son of The Living God. Amen and Amen and Amen!
Please note the above description of the church as being "exclusively for believers." Yes, it is true that believers gather in church meetings in all parts of the west. But, these are rarely exclusive gatherings. We have opened up another door; this is the door that allows the leaven to enter in. We have decided, for a variety of reasons, that our church meetings are to cater to the saved and also to be evangelistic outreaches (we seem to be doing a very good job of ignoring the "go ye therefore" commandment that is directed to every follower of Jesus Christ); and so, we open the doors to any who would enter. There are no gatekeepers; and, as a result, both the saved and the unsaved suffer, because the western church, contaminated by leaven, is now much less then Christ intends for it to be.
Please consider the introduction to Paul's first letter to the Corinthian church. We find written at 1 Corinthians 1:1-9, the following:
(1) "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,"
(2) "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:"
(3) "Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ."
(4) "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;"
(5) "That in every thing ye are enriched by him, in all utterance, and in all knowledge;"
(6) "Even as the testimony of Christ was confirmed in you:"
(7) "So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:"
(8) "Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ."
(9) "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
In our previous essay, we came to understand, that the "Ye" who "are come," are those who belong to Jesus. In this essay, we should be beginning to recognize, that what we "are come" to, is meant to be exclusively for believers.
Take another look at the introduction to the Corinthian letter: "Unto the church of God which is at Corinth" - "To them that are sanctified in Christ Jesus" - "Called to be saints" - "With all that in every place call upon the name of Jesus Christ our Lord" - "Jesus Christ our Lord, both theirs and ours" - "The grace of God which is given you by Jesus Christ" - "That in every thing ye are enriched by him" - "The testimony of Christ was confirmed in you" - "Waiting for the coming of our Lord Jesus Christ" - "Who shall also confirm you unto the end" - "That ye may be blameless in the day of our Lord Jesus Christ" - "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
Our text closes with another reference to our calling: "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." The "fellowship," that we are called to, is the same Koinonia that we have looked at before (please see essay of 12/12/2012 titled: "Do we believe God: Regarding Communion?" - and essay of 02/14/2013 titled: "Do we believe God: Regarding Communion? Part 2").
I am compelled to conclude, my beloved, that the church is meant by God to be a holy convocation, an exclusive assembly, meant for believers only - no exceptions! I am praying that you are coming to the same conclusion.
Until next time, my beloved brethren, in Christ Jesus I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
We closed our last essay by stating the following: "When next we meet, we shall take a closer look at the characteristics of: "The general assembly and church of the firstborn." The time for that closer look is now at hand; and I must confess to you, my beloved brethren, that it is with a certain amount of trepidation, that I approach this topic. Particularly, as western Christians, we take a very defensive posture regarding the local church that we belong to, or regularly attend. Our church is important to us; and we do not treat with kindness those who would criticize us. But, criticize I must.
With rare exceptions, what we, in the west call church, is not the church described, in great detail, in the King's Book. In case you missed the importance of what was just written, then allow me to once again proclaim, with absolute clarity: What we typically call church, in the west, is not the true church described and revealed in the King's Book! Rather, our western churches most closely resemble a town square meeting, where anyone, regardless of creed or persuasion can enter in and participate and express their opinions. In an essay published May 31, 2013, and titled: "Do We Believe God Regarding Communion: Our Purge," we were reminded of the significant negative effect that leaven can have on the local assembly. But, with our western town square format, we invite and even encourage the leaven to come on in.
In John, chapter ten, our Lord Jesus Christ gives us a very clear picture of what the church is: (verse 1) "Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." (verse 9) "I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture." (verse 10) "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly."
The "sheepfold," in the John chapter ten text, would be rightly understood as the church; and since entrance into the sheepfold is only through Jesus (see verse 9); then it should be rightly understood that the church is exclusively for believers (please see previous essay titled: "The general assembly and church of the firstborn"); that is to say, that the church consists of those who belong exclusively to Jesus of Nazareth, who is the Christ, the Son of The Living God. Amen and Amen and Amen!
Please note the above description of the church as being "exclusively for believers." Yes, it is true that believers gather in church meetings in all parts of the west. But, these are rarely exclusive gatherings. We have opened up another door; this is the door that allows the leaven to enter in. We have decided, for a variety of reasons, that our church meetings are to cater to the saved and also to be evangelistic outreaches (we seem to be doing a very good job of ignoring the "go ye therefore" commandment that is directed to every follower of Jesus Christ); and so, we open the doors to any who would enter. There are no gatekeepers; and, as a result, both the saved and the unsaved suffer, because the western church, contaminated by leaven, is now much less then Christ intends for it to be.
Please consider the introduction to Paul's first letter to the Corinthian church. We find written at 1 Corinthians 1:1-9, the following:
(1) "Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother,"
(2) "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:"
(3) "Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ."
(4) "I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;"
(5) "That in every thing ye are enriched by him, in all utterance, and in all knowledge;"
(6) "Even as the testimony of Christ was confirmed in you:"
(7) "So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:"
(8) "Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ."
(9) "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
In our previous essay, we came to understand, that the "Ye" who "are come," are those who belong to Jesus. In this essay, we should be beginning to recognize, that what we "are come" to, is meant to be exclusively for believers.
Take another look at the introduction to the Corinthian letter: "Unto the church of God which is at Corinth" - "To them that are sanctified in Christ Jesus" - "Called to be saints" - "With all that in every place call upon the name of Jesus Christ our Lord" - "Jesus Christ our Lord, both theirs and ours" - "The grace of God which is given you by Jesus Christ" - "That in every thing ye are enriched by him" - "The testimony of Christ was confirmed in you" - "Waiting for the coming of our Lord Jesus Christ" - "Who shall also confirm you unto the end" - "That ye may be blameless in the day of our Lord Jesus Christ" - "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
Our text closes with another reference to our calling: "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord." The "fellowship," that we are called to, is the same Koinonia that we have looked at before (please see essay of 12/12/2012 titled: "Do we believe God: Regarding Communion?" - and essay of 02/14/2013 titled: "Do we believe God: Regarding Communion? Part 2").
I am compelled to conclude, my beloved, that the church is meant by God to be a holy convocation, an exclusive assembly, meant for believers only - no exceptions! I am praying that you are coming to the same conclusion.
Until next time, my beloved brethren, in Christ Jesus I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Tuesday, August 20, 2013
"The general assembly and church of the firstborn"
Hello To All:
In our last essay, it was indicated that, in this essay, we would seek to answer the question regarding what is the "this" that we are supposed to "do." That last essay was posted on June 27th of this year; and between then and now, I have been waiting on the Lord Jesus Christ for the appropriate time for the answering of the question, regarding the "this" of what we are supposed to "do." The time is still not at hand.
For those of you who are regular readers of this blog (currently there are brethren from 57 countries visiting this blog and the list is growing), this pause should not surprise you. On November 2, 2011, a series of essays regarding the principal that "I am crucified with Christ," was begun. After nine essays, that series was interrupted by the need to examine something else that would be essential to our continuing the "crucified" series. Thus, on February 20, 2012, a series of essays regarding "Ye are the temple of God," was begun. Nine essays later, that series was interrupted by our current series regarding "Do we believe God?" So far, there have been ten essays posted in this current series; and it is time for another interruption. And, along this journey there were other essays posted, providing insights that were and are essential to the journey. Can we say thank you Jesus?
I ask you to join with me in thanking our Lord Jesus Christ, for these interruptions, because the journey towards "victorious discipleship in Jesus Christ," demands that we go ever deeper into our understanding of the fullness of who God is, and what this means for our lives: both now and for eternity.
Returning then, to our current topic: "The general assembly and church of the firstborn." We must ask ourselves: what is the reason for this interruption in the series: "Do we believe God?" The answer is all about context - that ever important foundation for understanding the truth of the King's Book. We cannot adequately describe, nor begin to understand the fullness of the "this" that we are to "do," without first understanding the fullness of the context where the doing takes place. That "doing" takes place in: "The general assembly and church of the firstborn." Apart from "the general assembly and church of the firstborn," the "this," that we are to "do," cannot be done!
Let us turn to the King's Book and the text from which our title, for this essay, comes. We find written at Hebrews 12: 22-24:
(22) "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,"
(23) "To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,"
(24) "And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel."
The first thing that should get our attention, is the first that is written: "But ye are come!" The "ye" that "are come," is a very exclusive group of people. Please carefully consider the following: "Ye are come unto mount Sion" - "Ye are come ... "unto the city of the living God" - "Ye are come unto" ... "the heavenly Jerusalem" - "Ye are come unto" ... "an innumerable company of angels" - "Ye are come unto" ... "the general assembly" - "Ye are come unto" ... "the church of the firstborn" - "Ye are come" ... "which are written in heaven" - "Ye are come" ..."to God the Judge of all" - "Ye are come" ... "to the spirits of just men made perfect" - "Ye are come" ... "to Jesus the mediator of the new covenant" - "Ye are come" ... "to the blood of sprinkling."
Let us take a second look. But ye are come unto: mount Sion - the city of the living God - the heavenly Jerusalem - the company of angels - the general assembly - the church of the firstborn - being written in heaven - God the Judge of all - the spirits of just men made perfect - to Jesus - to the mediator of the new covenant - to the blood of sprinkling. This list, should remove from our minds, any possible consideration of some sort of universalist theology that claims that all will ultimately be saved. My beloved, if you are thinking this way, then you need to take a closer look at your own standing with Jesus of Nazareth, who is the Christ, the Son of the Living God. Only those who belong to Jesus, can make the claim to being part of the exclusive group, who are described in our text as being the "Ye" who "are come."
When next we meet, we shall take a closer look at the characteristics and defining qualities of: "The general assembly and church of the firstborn."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
In our last essay, it was indicated that, in this essay, we would seek to answer the question regarding what is the "this" that we are supposed to "do." That last essay was posted on June 27th of this year; and between then and now, I have been waiting on the Lord Jesus Christ for the appropriate time for the answering of the question, regarding the "this" of what we are supposed to "do." The time is still not at hand.
For those of you who are regular readers of this blog (currently there are brethren from 57 countries visiting this blog and the list is growing), this pause should not surprise you. On November 2, 2011, a series of essays regarding the principal that "I am crucified with Christ," was begun. After nine essays, that series was interrupted by the need to examine something else that would be essential to our continuing the "crucified" series. Thus, on February 20, 2012, a series of essays regarding "Ye are the temple of God," was begun. Nine essays later, that series was interrupted by our current series regarding "Do we believe God?" So far, there have been ten essays posted in this current series; and it is time for another interruption. And, along this journey there were other essays posted, providing insights that were and are essential to the journey. Can we say thank you Jesus?
I ask you to join with me in thanking our Lord Jesus Christ, for these interruptions, because the journey towards "victorious discipleship in Jesus Christ," demands that we go ever deeper into our understanding of the fullness of who God is, and what this means for our lives: both now and for eternity.
Returning then, to our current topic: "The general assembly and church of the firstborn." We must ask ourselves: what is the reason for this interruption in the series: "Do we believe God?" The answer is all about context - that ever important foundation for understanding the truth of the King's Book. We cannot adequately describe, nor begin to understand the fullness of the "this" that we are to "do," without first understanding the fullness of the context where the doing takes place. That "doing" takes place in: "The general assembly and church of the firstborn." Apart from "the general assembly and church of the firstborn," the "this," that we are to "do," cannot be done!
Let us turn to the King's Book and the text from which our title, for this essay, comes. We find written at Hebrews 12: 22-24:
(22) "But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,"
(23) "To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,"
(24) "And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel."
The first thing that should get our attention, is the first that is written: "But ye are come!" The "ye" that "are come," is a very exclusive group of people. Please carefully consider the following: "Ye are come unto mount Sion" - "Ye are come ... "unto the city of the living God" - "Ye are come unto" ... "the heavenly Jerusalem" - "Ye are come unto" ... "an innumerable company of angels" - "Ye are come unto" ... "the general assembly" - "Ye are come unto" ... "the church of the firstborn" - "Ye are come" ... "which are written in heaven" - "Ye are come" ..."to God the Judge of all" - "Ye are come" ... "to the spirits of just men made perfect" - "Ye are come" ... "to Jesus the mediator of the new covenant" - "Ye are come" ... "to the blood of sprinkling."
Let us take a second look. But ye are come unto: mount Sion - the city of the living God - the heavenly Jerusalem - the company of angels - the general assembly - the church of the firstborn - being written in heaven - God the Judge of all - the spirits of just men made perfect - to Jesus - to the mediator of the new covenant - to the blood of sprinkling. This list, should remove from our minds, any possible consideration of some sort of universalist theology that claims that all will ultimately be saved. My beloved, if you are thinking this way, then you need to take a closer look at your own standing with Jesus of Nazareth, who is the Christ, the Son of the Living God. Only those who belong to Jesus, can make the claim to being part of the exclusive group, who are described in our text as being the "Ye" who "are come."
When next we meet, we shall take a closer look at the characteristics and defining qualities of: "The general assembly and church of the firstborn."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Thursday, June 27, 2013
Do We Believe God Regarding Communion: This Do!
Hello To All:
The revelational account: part four.
"Ye are my friends, if ye do whatsoever I command you." (John 15:14).
In the upper room discourse, found in chapters 13-17 of the gospel of John, Jesus of Nazareth, who is the Christ, the Son of the Living God, provides us with a significant level of insight into what it means to be His disciple. Our opening text takes us to the core reality of what discipleship to Jesus of Nazareth means: Jesus calls us His friends, when we do what He commands us to do.
If we are to rightly understand this relationship between discipleship and obedience (please see essay of 11/26/11, titled: "I am crucified - Submit to God - Resist the devil"), we need to be reminded that obedience does not earn us the right to be His disciple; rather, right discipleship fosters or leads to right obedience. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2:8-10). We become a disciple ("by grace are ye saved through faith"); and as "His workmanship," maturing in our discipleship, we find that the foundation of God's ordained works, is our Christ empowered obedience. "Ye are my friends, if ye do whatsoever I command you."
Now we must ask ourselves - how is this relationship between discipleship (being called Christ's friend) and obedience, relevant to this current series of essays regarding believing God and communion? Please turn with me to the revelational account of The Lord's Supper. We find written at 1 Corinthians 11:24: "And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me." In this text, we find four commands from Jesus of Nazareth: all of them given in such a way as to have the expectation, on the part of Christ, of an on going obedient response, from us, his disciples: "Take - Eat - This do - In remembrance of me."
For our purposes, in this essay, we need to take a close look at Christ's command: "This do." The first thing to ask, is what is the "this," that we are to "do?" Now some of your are thinking, that perhaps the elder is a bit slow today in his thinking - after all - isn't it obvious - the "this" is communion: The Lord's Supper. Now, if you are thinking this, or something similar, that is a good thing. If you are a regular reader of this blog, then you should have some sense of how important the truth is to this elder. Just because I make a statement, does not mean that it is the truth. Everything should be examined to make certain that it is the truth. (Please see essay of 8/28/12 titled: "Do we believe God: What is truth?")
As we think about truth and what it is, let me share with you a communion practice that I observed while visiting the church of some friends, a number of years ago. This was a small congregation with the leadership made up of a group of elders (whether elected by the congregation or ordained by other ordained elders, I do not know).
Towards the end of the service, one of these men, placed a plate containing pieces of cracker or bread and a tray containing small cups of grape juice (since I did not participate, I was able to confirm, after the service, that the contents of the cups was grape juice), on a table at the front of the congregation. This was all done in silence. The elder did not say a thing. The King's Book was not read. A prayer of thanksgiving was not offered. There was not even any mention that the communion service was about to begin. All was done in silence. Then, without any announcement, many of the congregation went forward and took one of the cups and a piece of the bread or cracker (I am not exactly certain regarding what was on the plate), and then returned to their seats and quietly ate and drank. After everyone was finished, the meeting soon came to an end.
I am hoping that many of you; and yes, even all of you, my beloved brethren, are thinking that the above described event was very unusual (I have never encountered anything similar); and yes, even a bit odd. But, isn't that the reality of our fallen and sinful nature - we are always doing odd and sinful things and often thinking of them as right doing.
As an example: when the above described service was over, many of the members met in a room, set apart from the church meeting room and shared some food and drink and a time of visiting. Amongst the food and drink, were some small glasses of orange juice and a plate of crackers. I was able to engage the elder who had quietly deposited the "communion" elements at the front of the congregation. We were near the small cups of orange juice and the plate of crackers, and I asked him how was the drinking of orange juice and the eating of crackers any different from what had just taken place in the meeting room? He did not have a good answer, was a bit flustered; but, insisted that what happened in the church meeting room was "communion;" and what was taking place in this visiting room with orange juice and crackers was different. To this day, I do not see the difference.
When I hear Jesus of Nazareth say: "This do" - I am compelled to believe that He has something very specific in mind. I am compelled to ask: what is the "this" - that I, and all of the brethren, are supposed to "do?" If we are to be consistently recognized as disciples of Jesus Christ, and thus His friends; then we must consistently obey Him. As it is written: "Ye are my friends, if ye do whatsoever I command you." He commands us: "This do." I am not aware of anything in the scriptures that would give us the latitude to decided for ourselves the details of the "this," that we are commanded to "do." If we are to be obedient, then we must have an understanding of the absolute specifics that Jesus references, when He commands us: "This do."
When next we gather, we shall look to these specifics and examine what the King's Book has to reveal with regards to the: "This" of the command of Jesus to: "This do in remembrance of me."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
The revelational account: part four.
"Ye are my friends, if ye do whatsoever I command you." (John 15:14).
In the upper room discourse, found in chapters 13-17 of the gospel of John, Jesus of Nazareth, who is the Christ, the Son of the Living God, provides us with a significant level of insight into what it means to be His disciple. Our opening text takes us to the core reality of what discipleship to Jesus of Nazareth means: Jesus calls us His friends, when we do what He commands us to do.
If we are to rightly understand this relationship between discipleship and obedience (please see essay of 11/26/11, titled: "I am crucified - Submit to God - Resist the devil"), we need to be reminded that obedience does not earn us the right to be His disciple; rather, right discipleship fosters or leads to right obedience. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2:8-10). We become a disciple ("by grace are ye saved through faith"); and as "His workmanship," maturing in our discipleship, we find that the foundation of God's ordained works, is our Christ empowered obedience. "Ye are my friends, if ye do whatsoever I command you."
Now we must ask ourselves - how is this relationship between discipleship (being called Christ's friend) and obedience, relevant to this current series of essays regarding believing God and communion? Please turn with me to the revelational account of The Lord's Supper. We find written at 1 Corinthians 11:24: "And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me." In this text, we find four commands from Jesus of Nazareth: all of them given in such a way as to have the expectation, on the part of Christ, of an on going obedient response, from us, his disciples: "Take - Eat - This do - In remembrance of me."
For our purposes, in this essay, we need to take a close look at Christ's command: "This do." The first thing to ask, is what is the "this," that we are to "do?" Now some of your are thinking, that perhaps the elder is a bit slow today in his thinking - after all - isn't it obvious - the "this" is communion: The Lord's Supper. Now, if you are thinking this, or something similar, that is a good thing. If you are a regular reader of this blog, then you should have some sense of how important the truth is to this elder. Just because I make a statement, does not mean that it is the truth. Everything should be examined to make certain that it is the truth. (Please see essay of 8/28/12 titled: "Do we believe God: What is truth?")
As we think about truth and what it is, let me share with you a communion practice that I observed while visiting the church of some friends, a number of years ago. This was a small congregation with the leadership made up of a group of elders (whether elected by the congregation or ordained by other ordained elders, I do not know).
Towards the end of the service, one of these men, placed a plate containing pieces of cracker or bread and a tray containing small cups of grape juice (since I did not participate, I was able to confirm, after the service, that the contents of the cups was grape juice), on a table at the front of the congregation. This was all done in silence. The elder did not say a thing. The King's Book was not read. A prayer of thanksgiving was not offered. There was not even any mention that the communion service was about to begin. All was done in silence. Then, without any announcement, many of the congregation went forward and took one of the cups and a piece of the bread or cracker (I am not exactly certain regarding what was on the plate), and then returned to their seats and quietly ate and drank. After everyone was finished, the meeting soon came to an end.
I am hoping that many of you; and yes, even all of you, my beloved brethren, are thinking that the above described event was very unusual (I have never encountered anything similar); and yes, even a bit odd. But, isn't that the reality of our fallen and sinful nature - we are always doing odd and sinful things and often thinking of them as right doing.
As an example: when the above described service was over, many of the members met in a room, set apart from the church meeting room and shared some food and drink and a time of visiting. Amongst the food and drink, were some small glasses of orange juice and a plate of crackers. I was able to engage the elder who had quietly deposited the "communion" elements at the front of the congregation. We were near the small cups of orange juice and the plate of crackers, and I asked him how was the drinking of orange juice and the eating of crackers any different from what had just taken place in the meeting room? He did not have a good answer, was a bit flustered; but, insisted that what happened in the church meeting room was "communion;" and what was taking place in this visiting room with orange juice and crackers was different. To this day, I do not see the difference.
When I hear Jesus of Nazareth say: "This do" - I am compelled to believe that He has something very specific in mind. I am compelled to ask: what is the "this" - that I, and all of the brethren, are supposed to "do?" If we are to be consistently recognized as disciples of Jesus Christ, and thus His friends; then we must consistently obey Him. As it is written: "Ye are my friends, if ye do whatsoever I command you." He commands us: "This do." I am not aware of anything in the scriptures that would give us the latitude to decided for ourselves the details of the "this," that we are commanded to "do." If we are to be obedient, then we must have an understanding of the absolute specifics that Jesus references, when He commands us: "This do."
When next we gather, we shall look to these specifics and examine what the King's Book has to reveal with regards to the: "This" of the command of Jesus to: "This do in remembrance of me."
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Friday, May 31, 2013
Do We Believe God Regarding Communion: Our Purge!
Hello To All:
The revelational account: part three.
"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us." (1Corinthians 5:7).
In the previous essay, we gained some insight into our "declared identity," by recognizing our status of being "unleavened." We are "unleavened," because of the truth that "Christ our passover is sacrificed for us." God our Father, has declared us to be holy, because of the continuing benefit and ever present reality of Christ's sacrifice. In this essay, we shall take a look at our obligation to "purge," in the context of our identity. We are to: "Purge out therefore the old leaven."
The word purge, appears in numerous places and in various forms, in both the Old and the New Testaments of the King's Book. But, in the New Testament, there are only two places where the purging is done by the brethren, the followers of Jesus Christ. The Greek word, translated as "purge out," in the 1 Corinthian text, is also translated as "purge," at 2 Timothy 2:21. This particular Greek word, only appears, in the New Testament, in these two places. Most of the remaining New Testament references, all regard the purging that is done by God; and are translations of different Greek words.
Our opening text, commands us to "purge out therefore the old leaven." We find a similar exhortation, in the second occurrence, of the purging done by the brethren, in the Timothy text, where we find written: "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work."
Being reminded of the importance of context, with regards to a right understanding of any given portion of the King's Book, we need to recognize that the Corinthian text has a corporate context. In contrast to this, the Timothy text has an individual context. The full importance of this, will be more readily recognized when we look to the full revelational account of the Lord's Supper, found at 1 Corinthians 11:23-32. In preparation for the fullness of a right understanding of all of the revelational accounts, we now need to take a closer look at the Corinthian and Timothy texts.
The corporate context of the Corinthian text:
In 1 Corinthians 1:1, we have a clear statement regarding the recipients of this letter. Paul writes: "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." Please note the group designations: The church of God - Them that are sanctified - Called to be saints - With all that in every place call upon the name of Jesus Christ. The corporate context of this letter should be abundantly clear.
Now, we should be asking: what is the significance of this corporate context?
Returning to chapter five of First Corinthians, we find written at verse two: "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you." The Corinthian church was tolerating the fornicator of verse one who had taken his father's wife as his own. Verse one also makes clear that this unrepentant sinner, this fornicator was one of their own: "It is reported commonly that there is fornication among you."
"Reported commonly," can only mean one thing: everyone in the community, both in the church and outside the church, knew what was taking place: evil was being tolerated and allowed to openly continue in the "church of God." Thus, the significance of the context is the reality that the corporate body of the church of God, had become corrupted by the open and unrepentant sin of one of the members of the church. We find this conclusion confirmed in verse six: "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?" The "whole lump," would be rightly understood as the "church of God." When leaven is added to bread dough, it changes the dough - it changes all of the dough. The open and unrepentant sin of the one fornicator was changing the "whole" of the church at Corinth: "a little leaven leaveneth the whole lump."
Thus, when the Apostle Paul wrote, in verse seven - "Purge out therefore the old leaven" - he was instructing the "whole lump," "the church of God," to cleanse itself of sin. The unrepentant sinner needed to be removed from the church. The fornicator had to be dealt with if the church was to continue to be visibly identified as being holy. Let us be reminded that the church had the status and identity, because "Christ our passover is sacrificed for us," of being "unleavened." But, in the visible realms, their status had been corrupted: "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?" They needed to purge out the old leaven, in order to maintain their holy standing in the visible realms. Their corporate witness and testimony, as the church of God, had been diminished in the community of Corinth. The whole lump had become leavened by the tolerated sin of one of the members.
The individual context of the Timothy text:
The Corinthian church was being corrupted by immorality. The Corinthian church needed to "purge out" the open and unrepentant sin that had leavened the whole lump. The situation in the letters to Timothy is quite different. Timothy is a young minister, having been trained by Paul, and having been instructed in these letters, in matters relating to the work that he must do as a servant of God. The purging that Timothy must do was related to the false teaching, that he had already encountered and would continue to encounter.
In 2 Timothy 4:1-5, we find written:
1. "I charge thee therefore before God, and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom;"
2. "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine."
3. "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;"
4. "And they shall turn away their ears from the truth, and shall be turned unto fables."
5. "But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry."
We could spend a lot of time studying the above text. But, for our purposes, in this essay, we need to understand that Timothy is being instructed to stand firmly on the truth of the King's Book. He was told to: "Preach the word ... for the time will come when they will not endure sound doctrine." We find confirmation for this conclusion earlier in the letter at 2 Timothy 2:15-16: "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness." Take another look: "Study - approved unto God - a workman - rightly dividing the word of truth - shun profane and vain babblings." Timothy was to study the truth and to preach the truth and to avoid all that was not of the truth.
Thus, when we look again at 2 Timothy 2:21, we must conclude that Timothy was instructed to "purge" himself from all that was not the truth of the King's Book. Looking to verse twenty should help us to confirm this conclusion on the basis of the context: "But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour." The "great house" should be rightly understood as a metaphor for the church. The "vessels" should be rightly understood as a metaphor for the individual members of the church.
In verse 17, two of these "vessels," these members, are mentioned: "Hymenaeus and Philetus." Verse 18, in part, says this: "Who concerning the truth have erred ... and overthrow the faith of some." Verse 19, in part says this: "Let everyone that nameth the name of Christ depart from iniquity." Verse 17 says of Hymenaeus and Philetus that, "their word will eat as doth a canker." Their "vain babblings" were far from the truth, and this was causing "ungodliness" to increase.
In contrast to this "canker" of "ungodliness," the course that Timothy was to follow was clearly stated. It is written at 2 Timothy 2:21-26: "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will."
My beloved brethren, let us be counted amongst those who have purged themselves from all that is not true and from all that is not righteous: then we shall be sanctified and prepared for the master's use.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
The revelational account: part three.
"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us." (1Corinthians 5:7).
In the previous essay, we gained some insight into our "declared identity," by recognizing our status of being "unleavened." We are "unleavened," because of the truth that "Christ our passover is sacrificed for us." God our Father, has declared us to be holy, because of the continuing benefit and ever present reality of Christ's sacrifice. In this essay, we shall take a look at our obligation to "purge," in the context of our identity. We are to: "Purge out therefore the old leaven."
The word purge, appears in numerous places and in various forms, in both the Old and the New Testaments of the King's Book. But, in the New Testament, there are only two places where the purging is done by the brethren, the followers of Jesus Christ. The Greek word, translated as "purge out," in the 1 Corinthian text, is also translated as "purge," at 2 Timothy 2:21. This particular Greek word, only appears, in the New Testament, in these two places. Most of the remaining New Testament references, all regard the purging that is done by God; and are translations of different Greek words.
Our opening text, commands us to "purge out therefore the old leaven." We find a similar exhortation, in the second occurrence, of the purging done by the brethren, in the Timothy text, where we find written: "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work."
Being reminded of the importance of context, with regards to a right understanding of any given portion of the King's Book, we need to recognize that the Corinthian text has a corporate context. In contrast to this, the Timothy text has an individual context. The full importance of this, will be more readily recognized when we look to the full revelational account of the Lord's Supper, found at 1 Corinthians 11:23-32. In preparation for the fullness of a right understanding of all of the revelational accounts, we now need to take a closer look at the Corinthian and Timothy texts.
The corporate context of the Corinthian text:
In 1 Corinthians 1:1, we have a clear statement regarding the recipients of this letter. Paul writes: "Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." Please note the group designations: The church of God - Them that are sanctified - Called to be saints - With all that in every place call upon the name of Jesus Christ. The corporate context of this letter should be abundantly clear.
Now, we should be asking: what is the significance of this corporate context?
Returning to chapter five of First Corinthians, we find written at verse two: "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you." The Corinthian church was tolerating the fornicator of verse one who had taken his father's wife as his own. Verse one also makes clear that this unrepentant sinner, this fornicator was one of their own: "It is reported commonly that there is fornication among you."
"Reported commonly," can only mean one thing: everyone in the community, both in the church and outside the church, knew what was taking place: evil was being tolerated and allowed to openly continue in the "church of God." Thus, the significance of the context is the reality that the corporate body of the church of God, had become corrupted by the open and unrepentant sin of one of the members of the church. We find this conclusion confirmed in verse six: "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?" The "whole lump," would be rightly understood as the "church of God." When leaven is added to bread dough, it changes the dough - it changes all of the dough. The open and unrepentant sin of the one fornicator was changing the "whole" of the church at Corinth: "a little leaven leaveneth the whole lump."
Thus, when the Apostle Paul wrote, in verse seven - "Purge out therefore the old leaven" - he was instructing the "whole lump," "the church of God," to cleanse itself of sin. The unrepentant sinner needed to be removed from the church. The fornicator had to be dealt with if the church was to continue to be visibly identified as being holy. Let us be reminded that the church had the status and identity, because "Christ our passover is sacrificed for us," of being "unleavened." But, in the visible realms, their status had been corrupted: "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?" They needed to purge out the old leaven, in order to maintain their holy standing in the visible realms. Their corporate witness and testimony, as the church of God, had been diminished in the community of Corinth. The whole lump had become leavened by the tolerated sin of one of the members.
The individual context of the Timothy text:
The Corinthian church was being corrupted by immorality. The Corinthian church needed to "purge out" the open and unrepentant sin that had leavened the whole lump. The situation in the letters to Timothy is quite different. Timothy is a young minister, having been trained by Paul, and having been instructed in these letters, in matters relating to the work that he must do as a servant of God. The purging that Timothy must do was related to the false teaching, that he had already encountered and would continue to encounter.
In 2 Timothy 4:1-5, we find written:
1. "I charge thee therefore before God, and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom;"
2. "Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine."
3. "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;"
4. "And they shall turn away their ears from the truth, and shall be turned unto fables."
5. "But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry."
We could spend a lot of time studying the above text. But, for our purposes, in this essay, we need to understand that Timothy is being instructed to stand firmly on the truth of the King's Book. He was told to: "Preach the word ... for the time will come when they will not endure sound doctrine." We find confirmation for this conclusion earlier in the letter at 2 Timothy 2:15-16: "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness." Take another look: "Study - approved unto God - a workman - rightly dividing the word of truth - shun profane and vain babblings." Timothy was to study the truth and to preach the truth and to avoid all that was not of the truth.
Thus, when we look again at 2 Timothy 2:21, we must conclude that Timothy was instructed to "purge" himself from all that was not the truth of the King's Book. Looking to verse twenty should help us to confirm this conclusion on the basis of the context: "But in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour." The "great house" should be rightly understood as a metaphor for the church. The "vessels" should be rightly understood as a metaphor for the individual members of the church.
In verse 17, two of these "vessels," these members, are mentioned: "Hymenaeus and Philetus." Verse 18, in part, says this: "Who concerning the truth have erred ... and overthrow the faith of some." Verse 19, in part says this: "Let everyone that nameth the name of Christ depart from iniquity." Verse 17 says of Hymenaeus and Philetus that, "their word will eat as doth a canker." Their "vain babblings" were far from the truth, and this was causing "ungodliness" to increase.
In contrast to this "canker" of "ungodliness," the course that Timothy was to follow was clearly stated. It is written at 2 Timothy 2:21-26: "If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will."
My beloved brethren, let us be counted amongst those who have purged themselves from all that is not true and from all that is not righteous: then we shall be sanctified and prepared for the master's use.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Thursday, April 11, 2013
Do We Believe God Regarding Communion: Our Passover!
Hello To All:
"For even Christ our passover is sacrificed for us." (1 Corinthians 5:7).
The revelational account: part two.
The apostle Paul, under the inspiration and guidance of the Holy Spirit, made two statements regarding the Lord's Supper, prior to the full revelational account detailed in chapter 11, of the first letter to the Corinthian church. Our opening text is the first of those statements; and it is one of the keys essential to a right understanding of the revelational account of the Lord's Supper; and thus, it is also one of the keys essential to the fullness of our understanding with regards to the "koinonia" and the "remembrance" of the Lord's Supper.
Please note, that the text says: "Christ our passover is sacrificed for us." This is the King James Version of the original Greek New Testament. (Please see the essay titled: "The King James translation and Victorious Discipleship" - January 30, 2010). Please, also note, that Paul referenced the past event, of the crucifixion of Christ, in the present tense. By stating Christ's sacrifice, in the present tense, Paul is once again reminding us of the truth that God is not bound by our time-line. Our Lord Jesus Christ, and His work transcends our bondage to the past, present and future realities of our historical time-line.
On November 2, 2011, an essay was posted titled: "I am crucified with Christ." This essay began a series of essays, that is yet to be completed. A pause was made because of our need to comprehend the truths of other portions of the King's Book. This comprehension is essential to our being able to fully understand the realities of being "crucified with Christ." We are still in the midst of that very long pause. But, because of the importance of those essays, in the midst of this essay, I invite to you to go back and take another look at the series beginning with: "I am crucified with Christ."
Most of our contemporary English translations, of the King's Book, have embraced a rational literalism with regard to verb forms. Our English forms of past, present and future do not adequately translate the meaning of some of the Greek verb forms. Thus, many of the contemporary translations, with their self-imposed rationalism, tell us that "Christ our passover was sacrificed for us" and "I was crucified with Christ." Western rational thinking locks us into a historical time-line that falls short of comprehending the full theological realities of the crucifixion of Jesus Christ.
If we are to follow the path of victorious discipleship in Jesus Christ, then we must comprehend the ever present reality that: "Christ our passover is sacrificed for us" and "I am crucified with Christ." Comprehending and embracing this ever present reality of the crucifixion of Jesus Christ, is an essential first step in recognizing the relationship between the physical realms and the spiritual realms. This is the place where we begin our journey of "Victorious Discipleship in Jesus Christ."
With these realities in mind, let us take a closer look at our opening text, in the full context of chapter five of First Corinthians:
1. "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife."
2. "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you."
3. "For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,"
4. "In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,"
5. "To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."
6. "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?"
7. "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:"
8. "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."
9. "I wrote unto you in an epistle not to company with fornicators:"
10. "Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world."
11. "But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one not to eat."
12. "For what have I to do to judge them also that are without? do not ye judge them that are within?"
13. "But them that are without God judgeth. Therefore put away from among yourselves that wicked person."
At first reading, we might ask ourselves why is it that Paul, in the middle of a chapter that is very much about judgement work, make this statement: "For even Christ our passover is sacrificed for us?" This is the only place, where the apostle Paul, inspired by the Holy Ghost, makes reference to "Christ our passover." The question needs to be asked: why here and why only in the context of judgement work? One obvious answer, relates to the reality that Christ's death provides a way for us to escape the judgement of God's wrath against unrepentant sinners; and this is part of what is happening in chapter five. But, there is something much deeper being revealed in chapter five; and that something is directly related to the ever present truth that: "Christ our passover is sacrificed for us."
The deeper something is evidenced in verse seven. In this verse, Paul is reminding the Corinthian church of three things. First: they are contaminated by "old leaven," that must be "purged." Second: in spite of being contaminated with "old leaven," they are rightly declared to be "unleavened." Third: they are rightly declared to be "unleavened," because "Christ our passover is sacrificed for us." This points us to this deeper truth that reminds us (and the Corinthian church) that our identity in Christ Jesus is always one of being, from God's perspective, a people who are individually and corporately declared to be "holy;" or, in the case of verse seven: declared to be "unleavened." We have this continuing status of being "unleavened," because of the ever present reality that: "Christ our passover is sacrificed for us." Can we say thank you Jesus.
We find further evidence of our declared identity in Colossians 1:21-22: "And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight." From the perspective of God the Father (see verse 19), we are "holy and unblameable and unreproveable in his sight;" or, in the words of the Corinthian text: "ye are unleavened." In the words of the Colossians text, we have this status, this identity in Christ of being "holy and unblameable and unreproveable," because of "the body of his flesh through death;" or, in the words of the Corinthian text: "Christ our passover is sacrificed for us."
There is much, from this Corinthian text, that is very relevant to our answering the question: "Do We Believe God Regarding Communion?" But, since there is much, in this essay to consider, we shall wait for the rest, until we next gather.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
"For even Christ our passover is sacrificed for us." (1 Corinthians 5:7).
The revelational account: part two.
The apostle Paul, under the inspiration and guidance of the Holy Spirit, made two statements regarding the Lord's Supper, prior to the full revelational account detailed in chapter 11, of the first letter to the Corinthian church. Our opening text is the first of those statements; and it is one of the keys essential to a right understanding of the revelational account of the Lord's Supper; and thus, it is also one of the keys essential to the fullness of our understanding with regards to the "koinonia" and the "remembrance" of the Lord's Supper.
Please note, that the text says: "Christ our passover is sacrificed for us." This is the King James Version of the original Greek New Testament. (Please see the essay titled: "The King James translation and Victorious Discipleship" - January 30, 2010). Please, also note, that Paul referenced the past event, of the crucifixion of Christ, in the present tense. By stating Christ's sacrifice, in the present tense, Paul is once again reminding us of the truth that God is not bound by our time-line. Our Lord Jesus Christ, and His work transcends our bondage to the past, present and future realities of our historical time-line.
On November 2, 2011, an essay was posted titled: "I am crucified with Christ." This essay began a series of essays, that is yet to be completed. A pause was made because of our need to comprehend the truths of other portions of the King's Book. This comprehension is essential to our being able to fully understand the realities of being "crucified with Christ." We are still in the midst of that very long pause. But, because of the importance of those essays, in the midst of this essay, I invite to you to go back and take another look at the series beginning with: "I am crucified with Christ."
Most of our contemporary English translations, of the King's Book, have embraced a rational literalism with regard to verb forms. Our English forms of past, present and future do not adequately translate the meaning of some of the Greek verb forms. Thus, many of the contemporary translations, with their self-imposed rationalism, tell us that "Christ our passover was sacrificed for us" and "I was crucified with Christ." Western rational thinking locks us into a historical time-line that falls short of comprehending the full theological realities of the crucifixion of Jesus Christ.
If we are to follow the path of victorious discipleship in Jesus Christ, then we must comprehend the ever present reality that: "Christ our passover is sacrificed for us" and "I am crucified with Christ." Comprehending and embracing this ever present reality of the crucifixion of Jesus Christ, is an essential first step in recognizing the relationship between the physical realms and the spiritual realms. This is the place where we begin our journey of "Victorious Discipleship in Jesus Christ."
With these realities in mind, let us take a closer look at our opening text, in the full context of chapter five of First Corinthians:
1. "It is reported commonly that there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife."
2. "And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you."
3. "For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed,"
4. "In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,"
5. "To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."
6. "Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump?"
7. "Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:"
8. "Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth."
9. "I wrote unto you in an epistle not to company with fornicators:"
10. "Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world."
11. "But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one not to eat."
12. "For what have I to do to judge them also that are without? do not ye judge them that are within?"
13. "But them that are without God judgeth. Therefore put away from among yourselves that wicked person."
At first reading, we might ask ourselves why is it that Paul, in the middle of a chapter that is very much about judgement work, make this statement: "For even Christ our passover is sacrificed for us?" This is the only place, where the apostle Paul, inspired by the Holy Ghost, makes reference to "Christ our passover." The question needs to be asked: why here and why only in the context of judgement work? One obvious answer, relates to the reality that Christ's death provides a way for us to escape the judgement of God's wrath against unrepentant sinners; and this is part of what is happening in chapter five. But, there is something much deeper being revealed in chapter five; and that something is directly related to the ever present truth that: "Christ our passover is sacrificed for us."
The deeper something is evidenced in verse seven. In this verse, Paul is reminding the Corinthian church of three things. First: they are contaminated by "old leaven," that must be "purged." Second: in spite of being contaminated with "old leaven," they are rightly declared to be "unleavened." Third: they are rightly declared to be "unleavened," because "Christ our passover is sacrificed for us." This points us to this deeper truth that reminds us (and the Corinthian church) that our identity in Christ Jesus is always one of being, from God's perspective, a people who are individually and corporately declared to be "holy;" or, in the case of verse seven: declared to be "unleavened." We have this continuing status of being "unleavened," because of the ever present reality that: "Christ our passover is sacrificed for us." Can we say thank you Jesus.
We find further evidence of our declared identity in Colossians 1:21-22: "And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight." From the perspective of God the Father (see verse 19), we are "holy and unblameable and unreproveable in his sight;" or, in the words of the Corinthian text: "ye are unleavened." In the words of the Colossians text, we have this status, this identity in Christ of being "holy and unblameable and unreproveable," because of "the body of his flesh through death;" or, in the words of the Corinthian text: "Christ our passover is sacrificed for us."
There is much, from this Corinthian text, that is very relevant to our answering the question: "Do We Believe God Regarding Communion?" But, since there is much, in this essay to consider, we shall wait for the rest, until we next gather.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Wednesday, March 27, 2013
Do We Believe God Regarding Communion: Remembrance?
Hello To All:
The revelational account: part one.
"But in those sacrifices there is a REMEMBRANCE again made of sins every year. (Hebrews 10:3).
The Greek word, translated as "remembrance," in the above text, appears only four times in the New Testament of the King's Book. It is a power word; and with the inspirational work of the Holy Ghost, working in and through the indwelling and manifesting presence of Jesus Christ, we shall seek an understanding of why it is being referenced as a "power word;" as well as an understanding of how this power word effects the meaning of each of the texts in which it appears.
The other three occurrences, of this Greek word translated as "remembrance," are all related to the Lord's Supper: once in the gospel of Luke (Luke 22:19); and twice in the First letter to the Corinthians (1 Corinthians 11:24 and 11:25). There are a number of other Greek words, that are translated into the English word "remembrance;" but, our understanding regarding "communion" and the usage of "remembrance," in the context of communion, will best be facilitated by our recognition of the meaning of "remembrance," in the text from the letter to the Hebrews. Since an understanding of the context of any given text, is the first step in understanding the full meaning of the text; let us return to the letter to the Hebrews, where we find written (Hebrews 10:1-4):
1. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect."
2. "For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins."
3. "But in those sacrifices there is a remembrance again made of sins every year."
4. "For it is not possible that the blood of bulls and goats should take away sins."
The letter to the Hebrews is, among other things, comparing the Old Testament legal system and its complex system of sin sacrifices, including the once a year (referenced in the above text) sacrifice made for all of the sins of the people of Israel. Verse one brings our attention to the burden that the people of Israel were deeply aware of: "The law...can never with those sacrifices...make the comers...perfect." Verse four affirms this burden: "It is not possible - that the blood - of bulls and goats - should take away sins."
Verse three, in the context of verse one and verse four, takes us to the desperate condition of all those participating in this annual sacrifice for sin: they continue to have a deep and abiding awareness of their sin. And why is this true? Because the "sacrifices" bring "remembrance again" of "sins." The New American Standard Bible translates the Greek of verse three, in this manner: "But in those sacrifices there is a reminder of sins year by year."
"Remembrance" and "reminder." As stand alone words, they incline us to think only of memory and remembering. It is certain that past events can have present day consequences. Often, the experience of the consequences, good or bad, will cause us to remember the event. Often, we continue, year after year, to be in bondage to these events. Even the good events can still cause a bondage that effects the very fabric of our lives. Sometimes, in the natural realms, with the help of certain psychological and philosophical means, we can overcome the bondage and be set free from the consequences of these past events.
But, if these past events are violations of God's law; then we have sinned. There is nothing, in the natural realms, that can separate us from our sin and the consequences of our sin. This was the plight of the nation of Israel, referenced in the text from the letter to the Hebrews. As it is written: "It is not possible - that the blood - of bulls and goats - should take away sins." The natural realm sacrifice of bulls and goats could not separate the people of Israel from their sin. They had a deep and abiding understanding that they were not being made perfect, by these natural realm sacrifices "of bulls and goats." And, why did they have this understanding? Because, as it is written: "...in those sacrifices there is a remembrance..." (Hebrews 10:3).
The power of this "remembrance," was triggered by the "sacrifices." This "remembrance," was not just a memory of some past event. This "remembrance," caused the people of Israel to be confronted with the reality that they were still in bondage to their sin. They were not perfect (verse one). Their sins were not taken away (verse four). The power of sin and the power of "remembrance," with regards to their sin, was their plight.
In conclusion, let us consider the following as a definition for this Greek word translated as remembrance. Remembrance: the power to make a person aware of or be reminded of a specific event or condition or circumstance, in such a way as to bring the event or condition or circumstance into a present day and real time reality.
Until next time, my beloved brethren, in Christ Jesus I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
The revelational account: part one.
"But in those sacrifices there is a REMEMBRANCE again made of sins every year. (Hebrews 10:3).
The Greek word, translated as "remembrance," in the above text, appears only four times in the New Testament of the King's Book. It is a power word; and with the inspirational work of the Holy Ghost, working in and through the indwelling and manifesting presence of Jesus Christ, we shall seek an understanding of why it is being referenced as a "power word;" as well as an understanding of how this power word effects the meaning of each of the texts in which it appears.
The other three occurrences, of this Greek word translated as "remembrance," are all related to the Lord's Supper: once in the gospel of Luke (Luke 22:19); and twice in the First letter to the Corinthians (1 Corinthians 11:24 and 11:25). There are a number of other Greek words, that are translated into the English word "remembrance;" but, our understanding regarding "communion" and the usage of "remembrance," in the context of communion, will best be facilitated by our recognition of the meaning of "remembrance," in the text from the letter to the Hebrews. Since an understanding of the context of any given text, is the first step in understanding the full meaning of the text; let us return to the letter to the Hebrews, where we find written (Hebrews 10:1-4):
1. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect."
2. "For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins."
3. "But in those sacrifices there is a remembrance again made of sins every year."
4. "For it is not possible that the blood of bulls and goats should take away sins."
The letter to the Hebrews is, among other things, comparing the Old Testament legal system and its complex system of sin sacrifices, including the once a year (referenced in the above text) sacrifice made for all of the sins of the people of Israel. Verse one brings our attention to the burden that the people of Israel were deeply aware of: "The law...can never with those sacrifices...make the comers...perfect." Verse four affirms this burden: "It is not possible - that the blood - of bulls and goats - should take away sins."
Verse three, in the context of verse one and verse four, takes us to the desperate condition of all those participating in this annual sacrifice for sin: they continue to have a deep and abiding awareness of their sin. And why is this true? Because the "sacrifices" bring "remembrance again" of "sins." The New American Standard Bible translates the Greek of verse three, in this manner: "But in those sacrifices there is a reminder of sins year by year."
"Remembrance" and "reminder." As stand alone words, they incline us to think only of memory and remembering. It is certain that past events can have present day consequences. Often, the experience of the consequences, good or bad, will cause us to remember the event. Often, we continue, year after year, to be in bondage to these events. Even the good events can still cause a bondage that effects the very fabric of our lives. Sometimes, in the natural realms, with the help of certain psychological and philosophical means, we can overcome the bondage and be set free from the consequences of these past events.
But, if these past events are violations of God's law; then we have sinned. There is nothing, in the natural realms, that can separate us from our sin and the consequences of our sin. This was the plight of the nation of Israel, referenced in the text from the letter to the Hebrews. As it is written: "It is not possible - that the blood - of bulls and goats - should take away sins." The natural realm sacrifice of bulls and goats could not separate the people of Israel from their sin. They had a deep and abiding understanding that they were not being made perfect, by these natural realm sacrifices "of bulls and goats." And, why did they have this understanding? Because, as it is written: "...in those sacrifices there is a remembrance..." (Hebrews 10:3).
The power of this "remembrance," was triggered by the "sacrifices." This "remembrance," was not just a memory of some past event. This "remembrance," caused the people of Israel to be confronted with the reality that they were still in bondage to their sin. They were not perfect (verse one). Their sins were not taken away (verse four). The power of sin and the power of "remembrance," with regards to their sin, was their plight.
In conclusion, let us consider the following as a definition for this Greek word translated as remembrance. Remembrance: the power to make a person aware of or be reminded of a specific event or condition or circumstance, in such a way as to bring the event or condition or circumstance into a present day and real time reality.
Until next time, my beloved brethren, in Christ Jesus I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Tuesday, February 26, 2013
Do We Believe God: Regarding Communion? Part 3
Hello To All:
1. "God is faithful, by whom ye were called unto the FELLOWSHIP of his Son Jesus Christ our Lord." (1 Corinthians 1:9).
2. "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." (1 John 1:3).
3. "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).
The Personal Account:
When our Lord Jesus Christ, was gathered with His disciples, in the upper room; He was with them in a very intimate and personal fashion. Jesus took the bread. Jesus blessed the bread. Jesus broke the bread. Jesus gave the bread, to His disciples. Jesus said: "Take, eat, this is my body." The disciples take the bread that Jesus gives them. The disciples eat the bread that Jesus gives them. The disciples hear the proclamation - "This is my body" - and they "take" and they "eat" - without complaint - without asking how can this be - without any stated exception or unbelief regarding what Jesus was saying and doing.
In John, chapter six (please see essay titled: "Do We Believe God: Conclusion"), the disciples, of the upper room, were present, as Jesus was speaking to a larger group, including the larger group of disciples. Jesus spoke, very directly, regarding His flesh and His blood. He concluded His proclamation with these words from John 6:57-58:
57. "As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me."
58. "This is that bread which came down from heaven: not as our fathers did eat manna, and are dead: he that eateth of this bread shall live for ever."
Many of the disciples, from the larger group, had a complaint, in response to the words of Jesus Christ. Verse 60 states: "Many therefore of his disciples, when they had heard this said, This is an hard saying; who can hear it?" In verse 66, we find written: "From that time many of his disciples went back, and walked no more with him." The disciples, of the upper room, stayed with Jesus. The saying was not too hard for them. We need to ask ourselves why. Why is it that they were able to accept what Jesus said? - while others "went back, and walked no more with him." Why is it, that in the upper room, they took and they ate, without complaint? - and continued, for the rest of their lives, to walk with Him.
The answer can only be found in and through the person of Jesus of Nazareth, who is the Christ, the Son of the Living God. The why is found in our growing understanding of and our submission to: Koinonia. Go back and look at our opening texts. In the first text, we find that fellowship (koinonia) is of Jesus Christ. In the second text, we find that fellowship (koinonia) is with Jesus Christ. In Part 2, of this series, we recognized that communion/fellowship (koinonia) is of the Holy Ghost; and is given, as a gift, to the body of Christ, the church.
The King's Book is telling us that fellowship (koinonia) is both of the Holy Ghost and of Jesus Christ. If we are willing to see it; this reality of koinonia, being both of the Holy Ghost and of Jesus Christ, affirms the truth that a right understanding of the work of the Holy Ghost, is found in the recognition that the Holy Ghost always directs us to Jesus Christ; and always works in and through Jesus Christ. Thus, communion/fellowship (koinonia) is always going to be in and through and with Jesus Christ. Look, again, to our opening text: "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
Fellowship (koinonia) is not forced upon us. It is a calling. A right response to a calling is obedient submission. The effects and blessings of koinonia can only be enjoyed in the context of our submission to koinonia that is both of and with Jesus of Nazareth, who is the Christ, the Son of the Living God.
Thus, in the upper room, when Jesus says, to His disciples: "This is my body" - the disciples are able to accept this as truth - without complaint - because, in the context of their submission to Jesus Christ, they are also submitted to the realities of the koinonia that is of and with Jesus Christ. The personal presence of Jesus Christ, establishes communion/fellowship (koinonia) in such a way as to make the supernatural understanding of "This is my body," both possible and without complaint. Thus, in the personal account, of the Lord's Supper, the disciples were able to recognize the truth of "This is my body," by virtue of their koinonia (communion/fellowship) with Jesus of Nazareth, who is the Christ, the Son of the Living God. Can we say thank you Jesus? Amen and Amen and Amen!
When next we gather, we shall take a deeper look at the revelational account of the communion (koinonia) of the body and blood of our Lord Jesus Christ.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
1. "God is faithful, by whom ye were called unto the FELLOWSHIP of his Son Jesus Christ our Lord." (1 Corinthians 1:9).
2. "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." (1 John 1:3).
3. "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).
The Personal Account:
When our Lord Jesus Christ, was gathered with His disciples, in the upper room; He was with them in a very intimate and personal fashion. Jesus took the bread. Jesus blessed the bread. Jesus broke the bread. Jesus gave the bread, to His disciples. Jesus said: "Take, eat, this is my body." The disciples take the bread that Jesus gives them. The disciples eat the bread that Jesus gives them. The disciples hear the proclamation - "This is my body" - and they "take" and they "eat" - without complaint - without asking how can this be - without any stated exception or unbelief regarding what Jesus was saying and doing.
In John, chapter six (please see essay titled: "Do We Believe God: Conclusion"), the disciples, of the upper room, were present, as Jesus was speaking to a larger group, including the larger group of disciples. Jesus spoke, very directly, regarding His flesh and His blood. He concluded His proclamation with these words from John 6:57-58:
57. "As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me."
58. "This is that bread which came down from heaven: not as our fathers did eat manna, and are dead: he that eateth of this bread shall live for ever."
Many of the disciples, from the larger group, had a complaint, in response to the words of Jesus Christ. Verse 60 states: "Many therefore of his disciples, when they had heard this said, This is an hard saying; who can hear it?" In verse 66, we find written: "From that time many of his disciples went back, and walked no more with him." The disciples, of the upper room, stayed with Jesus. The saying was not too hard for them. We need to ask ourselves why. Why is it that they were able to accept what Jesus said? - while others "went back, and walked no more with him." Why is it, that in the upper room, they took and they ate, without complaint? - and continued, for the rest of their lives, to walk with Him.
The answer can only be found in and through the person of Jesus of Nazareth, who is the Christ, the Son of the Living God. The why is found in our growing understanding of and our submission to: Koinonia. Go back and look at our opening texts. In the first text, we find that fellowship (koinonia) is of Jesus Christ. In the second text, we find that fellowship (koinonia) is with Jesus Christ. In Part 2, of this series, we recognized that communion/fellowship (koinonia) is of the Holy Ghost; and is given, as a gift, to the body of Christ, the church.
The King's Book is telling us that fellowship (koinonia) is both of the Holy Ghost and of Jesus Christ. If we are willing to see it; this reality of koinonia, being both of the Holy Ghost and of Jesus Christ, affirms the truth that a right understanding of the work of the Holy Ghost, is found in the recognition that the Holy Ghost always directs us to Jesus Christ; and always works in and through Jesus Christ. Thus, communion/fellowship (koinonia) is always going to be in and through and with Jesus Christ. Look, again, to our opening text: "God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
Fellowship (koinonia) is not forced upon us. It is a calling. A right response to a calling is obedient submission. The effects and blessings of koinonia can only be enjoyed in the context of our submission to koinonia that is both of and with Jesus of Nazareth, who is the Christ, the Son of the Living God.
Thus, in the upper room, when Jesus says, to His disciples: "This is my body" - the disciples are able to accept this as truth - without complaint - because, in the context of their submission to Jesus Christ, they are also submitted to the realities of the koinonia that is of and with Jesus Christ. The personal presence of Jesus Christ, establishes communion/fellowship (koinonia) in such a way as to make the supernatural understanding of "This is my body," both possible and without complaint. Thus, in the personal account, of the Lord's Supper, the disciples were able to recognize the truth of "This is my body," by virtue of their koinonia (communion/fellowship) with Jesus of Nazareth, who is the Christ, the Son of the Living God. Can we say thank you Jesus? Amen and Amen and Amen!
When next we gather, we shall take a deeper look at the revelational account of the communion (koinonia) of the body and blood of our Lord Jesus Christ.
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
Thursday, February 14, 2013
Do We Believe God: Regarding Communion? Part 2.
Hello To All:
"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)
Towards the end of our last essay ("Do We Believe God: Regarding Communion?): The question was asked if communion should be rightly understood as: "a shared intimate relationship?"
Towards the end of the essay, previous to the last one ("Do We Believe God: Conclusion!): Our attention was drawn to the relationship between the personal accounts and the revelational account of the Lord's Supper - most commonly referred to as "communion."
In this essay, with the help of our Lord Jesus Christ; we shall begin to answer the question and recognize the relationship: all relating to the personal and revelational and relational qualities of: "Koinonia." Join with me in examining the text, that will help us to find our answers.
1. "The grace of the Lord Jesus Christ, and the love of God, and the COMMUNION of the Holy Ghost, be with you all. Amen." (2 Corinthians 13:14 King James Version).
2. "The grace of the Lord Jesus Christ, and the love of God, and the COMMUNION of the Holy Spirit be with you all. Amen." (New King James Version. This text contains a footnote directing us to an alternate translation for COMMUNION. The alternate translation being: FELLOWSHIP).
3. "The grace of the Lord Jesus Christ, and the love of God, and the FELLOWSHIP of the Holy Spirit, be with you all." (New American Standard Bible)."
In 1994, compelled by the Holy Ghost, I wrote a letter to the True Church of God, scattered throughout the world. The letter was titled: THE FELLOWSHIP OF THE HOLY GHOST - The Unity Of The Church Of God - The Visible Manifestation Of Discipleship To Jesus Christ." It was a lengthy letter, consisting of 93 typewritten pages on legal size paper. The following two paragraphs are quoted from the first page of that letter:
"In these last days, I am compelled to write to you, by the Holy Ghost given unto us, by the Lord Jesus Christ. My heart is heavy and burdened by so many of our brethren, who seem to be turning aside from the faith once delivered unto the saints of God."
"Of special concern, are the increasing numbers, who are embracing false teachings about the Holy Ghost, and our relationship to Him. Our brother, the apostle Paul, concluded his second letter to the Corinthian church, with these words: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen."
It is not possible to condense the full contents of 93 pages, into this essay; but, just as this essay seeks to find our answers in the text from Second Corinthians - so did that letter from 1994: "The grace of the Lord Jesus Christ, and the love of God, and the COMMUNION of the Holy Ghost, be with you all. Amen."
Please note, that the text addresses the reality of: "the grace of" - "the love of" - "the communion of." The operative word, in the text, is: "of." The grace of the Lord Jesus Christ is to: "be with you all." The love of God is to: "be with you all." The communion of the Holy Ghost is to: "be with you all." The phrase, "be with you all," would be rightly understood as meaning the church, the body of Christ. The meaning of the text should be clear to all. Grace and Love and Communion, are gifts proceeding from the Godhead and given to the church, as gifts, for the benefit of the church.
Our focus, in this essay is the communion/fellowship given by the Holy Ghost, to the church. This communion/fellowship is rightly understood, in the Greek, as koinonia. Thus, to say that the Holy Ghost, gives KOINONIA, to the church, is a right revelational understanding of the Word of God. The phrase revelational understanding is used, because our natural intellect cannot understand the things of the Spirit of God.
Please consider these texts, regarding our ability to understand the Word of God:
1. "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Corinthians 2:14).
2. "And beginning at Moses and all the prophets, he (that is Jesus) expounded unto them in all the scriptures the things concerning himself." The comment, in parenthesis, is added for clarification, regarding who was expounding. (The text is from Luke 24:27).
3. "Then opened he (that is Jesus) their understanding, that they might understand the scriptures." The comment, in parenthesis, is added for clarification, regarding who was opening their understanding. (The text is from Luke 24:45).
Once again, we are reminded of how important our right relationship with Jesus of Nazareth, who is the Christ, the Son of The Living God, is, in all circumstances, including the revelational comprehension of the truth of His Word.
We conclude this essay, with this truth, that can only be rightly understood, in and through Jesus Christ: Koinonia is of the Holy Ghost; and is given by the Holy Ghost to the body of Christ.
When we next gather together, we shall continue with this series titled: "Do We Believe God: Regarding Communion?"
Until next time, my beloved brethren, in Christ Jesus, I continue to be:
Your servant and your fellow pilgrim,
Elder Theophilus
"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)
Towards the end of our last essay ("Do We Believe God: Regarding Communion?): The question was asked if communion should be rightly understood as: "a shared intimate relationship?"
Towards the end of the essay, previous to the last one ("Do We Believe God: Conclusion!): Our attention was drawn to the relationship between the personal accounts and the revelational account of the Lord's Supper - most commonly referred to as "communion."
In this essay, with the help of our Lord Jesus Christ; we shall begin to answer the question and recognize the relationship: all relating to the personal and revelational and relational qualities of: "Koinonia." Join with me in examining the text, that will help us to find our answers.
1. "The grace of the Lord Jesus Christ, and the love of God, and the COMMUNION of the Holy Ghost, be with you all. Amen." (2 Corinthians 13:14 King James Version).
2. "The grace of the Lord Jesus Christ, and the love of God, and the COMMUNION of the Holy Spirit be with you all. Amen." (New King James Version. This text contains a footnote directing us to an alternate translation for COMMUNION. The alternate translation being: FELLOWSHIP).
3. "The grace of the Lord Jesus Christ, and the love of God, and the FELLOWSHIP of the Holy Spirit, be with you all." (New American Standard Bible)."
In 1994, compelled by the Holy Ghost, I wrote a letter to the True Church of God, scattered throughout the world. The letter was titled: THE FELLOWSHIP OF THE HOLY GHOST - The Unity Of The Church Of God - The Visible Manifestation Of Discipleship To Jesus Christ." It was a lengthy letter, consisting of 93 typewritten pages on legal size paper. The following two paragraphs are quoted from the first page of that letter:
"In these last days, I am compelled to write to you, by the Holy Ghost given unto us, by the Lord Jesus Christ. My heart is heavy and burdened by so many of our brethren, who seem to be turning aside from the faith once delivered unto the saints of God."
"Of special concern, are the increasing numbers, who are embracing false teachings about the Holy Ghost, and our relationship to Him. Our brother, the apostle Paul, concluded his second letter to the Corinthian church, with these words: "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen."
It is not possible to condense the full contents of 93 pages, into this essay; but, just as this essay seeks to find our answers in the text from Second Corinthians - so did that letter from 1994: "The grace of the Lord Jesus Christ, and the love of God, and the COMMUNION of the Holy Ghost, be with you all. Amen."
Please note, that the text addresses the reality of: "the grace of" - "the love of" - "the communion of." The operative word, in the text, is: "of." The grace of the Lord Jesus Christ is to: "be with you all." The love of God is to: "be with you all." The communion of the Holy Ghost is to: "be with you all." The phrase, "be with you all," would be rightly understood as meaning the church, the body of Christ. The meaning of the text should be clear to all. Grace and Love and Communion, are gifts proceeding from the Godhead and given to the church, as gifts, for the benefit of the church.
Our focus, in this essay is the communion/fellowship given by the Holy Ghost, to the church. This communion/fellowship is rightly understood, in the Greek, as koinonia. Thus, to say that the Holy Ghost, gives KOINONIA, to the church, is a right revelational understanding of the Word of God. The phrase revelational understanding is used, because our natural intellect cannot understand the things of the Spirit of God.
Please consider these texts, regarding our ability to understand the Word of God:
1. "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (1 Corinthians 2:14).
2. "And beginning at Moses and all the prophets, he (that is Jesus) expounded unto them in all the scriptures the things concerning himself." The comment, in parenthesis, is added for clarification, regarding who was expounding. (The text is from Luke 24:27).
3. "Then opened he (that is Jesus) their understanding, that they might understand the scriptures." The comment, in parenthesis, is added for clarification, regarding who was opening their understanding. (The text is from Luke 24:45).
Once again, we are reminded of how important our right relationship with Jesus of Nazareth, who is the Christ, the Son of The Living God, is, in all circumstances, including the revelational comprehension of the truth of His Word.
We conclude this essay, with this truth, that can only be rightly understood, in and through Jesus Christ: Koinonia is of the Holy Ghost; and is given by the Holy Ghost to the body of Christ.
When we next gather together, we shall continue with this series titled: "Do We Believe God: Regarding Communion?"
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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