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golfjack Lion King
Joined: 24 Aug 2005
   Posts: 1123 Location: arizona
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Posted: Tue Jun 13, 2006 9:18 pm Post subject: reply |
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HuH??????????????????????????????.
May God bless, Golfjack |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Wed Jun 14, 2006 4:13 am Post subject: |
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| can you perhaps be more specific, as I am happy to continue in the study of the word of truth on any of these subjects? |
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golfjack Lion King
Joined: 24 Aug 2005
   Posts: 1123 Location: arizona
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Posted: Wed Jun 14, 2006 10:15 am Post subject: reply |
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For starters, give me your position that supports that there is no rapture. Do you think we are now going through the great tribulation? I noticed in another post, you subscribe to AA Allen, who I believe was part of the Pentacostal movement. I believe He was a Holiness Pentacostal preacher. I am a Charismatic Pentacostal, but don't really approve of Holiness Pentacostals, as they give the Charismatic Pentacostal, Word of Faith movement a bad name. This should be good enough for a start.
May God bless, golfjack |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Wed Jun 14, 2006 11:04 am Post subject: |
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I don't know who AA Allen might be.
I am a Bible Student.
Rapture. There is not found this word in the Bible. Therefore the oness is on showing where God tells us His understanding of this. His understanding by providing the believer with all the doctrine, the hope and calling to it, the reward it speaks, just, just all of those glorious doctrines which should be ever present if indeed that is God's understanding.
Rapture. The concept is so absent from the Bible that not even the word can be found once. How many advents does the Bible provide? A second, then a third, or even a forth advent is presented by different rapturists. People speak of this word as if it is a good and holy thing, yet there is no doctrine to explain it. Only a few verses taken out of all context, ignoring all context, and man's interpretation. God gives us His interpretation. That is what the Bible is. And Ez. 13 God has some specifics regarding His interpretation of those who would teach His children this.
Did you bother to read Ez 13? Please don't omit that one from your studies if you believe in the teachings stemming from that word, for i dare not repeat it without the foundational linguistics from which it is derived.
During Acts, each of the NT writers were inspired to write that they expected the return of the Lord in their lifetimes. They never speak about them being removed from the earth before this would occur. In fact, it is expressely stated that the dead shall rise first. That pretty much precludes anyone that is alive and remains to be risen before all the dead.
It is not all that simple, even though it is. There are additional factors, such as the hope looked for as revealed in the Prison Epistles never being to look for the return of the Lord, rather than using the word coming, parousia, the word used is epiphaneia (i mis spelled this before), or being manifested in the heavens with Christ when He manifest.
Being manifest with the Lord in the superheavenlies where He now has risin is the hope given to the church in the Prison Epistles, yet to be revealed to those of the Acts period, for at that time they preached the 'at hand' kingdom and the Lord coming as they had seen Him go.
Two different groups are being spoken to. Each of them are given different words to discribe their different hopes and callings. Each hope and calling is also associated with the word adoption.
Looking up any, or all of these words, coming (parousia), appearing (epiphaneia), adoption, calling, and hope will show that there are three spheres of blessings, each with it's own peculiar presentation.
The churches of today are often founded upon tradition, and the very thing that we are warned not to trust in, the flesh.
"That which is born of the flesh is flesh; And that which is born of the Spirit is spirit." John 3:6.
In John 3:6, we have the teaching of the Lord Jesus on a fundamental doctrine.
It states an eternal truth. It declares that, by nature, we are descended from fallen Adam; are begotten in his likeness (Gen. 5:3); and are partakers of his fallen nature. Born of the flesh, we possess the nature of the begetter, and are flesh. This flesh, "the teaching of Jesus" declares, "profiteth nothing" (John 6.63); and in it "dwelleth no good thing" (Rom. 7:18), but this is the teaching which man will not receive...
If the flesh of itself "profiteth nothing", then it is clear that we cannot worship God with any of the senses (which all pertain to the flesh). We cannot worship with our eyes by gazing at a sacrament. We cannot worship with our noses by the smelling of incense. We cannot worship with our ears by listening to music; no, nor can we worship with our throats by singing or making great and marvelous oration and syllable.
All that comes from the flesh "profiteth nothing". God has "no respect to it", and it is labour in vain.
Churches and, what with choirs 1,000 strong, and string bands, solos, and choruses, and anthems, and the new Gospel of Song, we have come upon a time when the "flesh" seems to hold universal sway in what still retains the name of worship.
But alas for it all! it "profiteth nothing".
The one great object then?
That I may know Him. |
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golfjack Lion King
Joined: 24 Aug 2005
   Posts: 1123 Location: arizona
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Posted: Wed Jun 14, 2006 2:24 pm Post subject: reply |
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I have read Ezekiel 13. I am not a prophet for one think. You are implying that I am a false teacher, and if you are, there is no need to discuss further. Further more, Your belief on the New Birth or being born again is not correct, and If you don't want to praise and worship at church, then do so. I will always praise my Jesus.
May God bless, golfjack |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Thu Jun 15, 2006 4:27 am Post subject: Re: reply |
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| golfjack wrote: | I have read Ezekiel 13. I am not a prophet for one think. You are implying that I am a false teacher, and if you are, there is no need to discuss further. Further more, Your belief on the New Birth or being born again is not correct, and If you don't want to praise and worship at church, then do so. I will always praise my Jesus.
May God bless, golfjack |
The word prophet simply means someone who teaches or preaches. True, that Israel's prophets were the ones to receive the oracles, and the OT tells of God's plans of the future for His earthly people, but Corinthians is a good example of what a prophet does, which is teaching the word.
I don't beleive I used the term 'false teacher', I don't usuallly get into what a person is or is not, but only to study what the Bible actually does tell us. After all, it is God's understanding which we have in this great Book.
New Birth? Don't believe I used, or know what that means either. Why do you think I am writing about new birth, and some other person I never heard of before? Are you reading too fast or something? |
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lone-traveler Emperor of the Universe
Joined: 02 Jul 2005
   Posts: 6342 Location: USA
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Posted: Thu Jun 15, 2006 6:23 am Post subject: |
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Jesus worshipped in the flesh and in the spirit.
He asked God to bless the food..both physically and spiritually.
He sang a song..from his heart with his mouth.
He prayed...in his spirit and out loud.
Don't know if he danced but he sure walked on water...same thing?
He demonstrated how it is not worshipping in one or the other but both.
The Body without the Spirit profits nothing.
The Spirit without the Body is unfruitful.
But when the Body and the Spirit are combined it becomes Whole and complete.
Either one alone is a dead work...shown in the examples of the Sadducees and the Pharisees...
One side all physical worship, and the other all spiritual worship. Each one fighting against eachother rather than coming together and learning from eachother, that truth is in life, and life is created with both Physical and Spiritual.
You can't have one without the other.
God and Man sitting in a tree
K.I.S.S.I.N.G
First comes Love...Mind
Then comes marriage...Body
then comes baby in the baby carriage....Soul.
First is Christ..the Head.
second comes the body...the church.
And when both are united at the marriage supper they become a New Kingdom of God.
Nursery rhymes...who would have guessed...that out of the mouths of babes should have been taken literally...
you see..
Jack and Jill went up the hill
to fetch a pail of water.
And Jack fell down and broke his crown
and Jill came tumbling after.
When God was reprimanding Adam and Eve in the garden..who got spoken to first?
Gen 3:9 And the LORD God called unto Adam, and said unto him, Where [art] thou?
Gen 3:10 And he said, I heard thy voice in the garden, and I was afraid, because I [was] naked; and I hid myself.
Gen 3:11 And he said, Who told thee that thou [wast] naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?
Gen 3:12 And the man said, The woman whom thou gavest [to be] with me, she gave me of the tree, and I did eat.
Gen 3:13 And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, The serpent beguiled me, and I did eat.
So who or what does the serpent represent in the nursery rhyme above?
Gen 3:14 And the LORD God said unto the serpent, Because thou hast done this, thou [art] cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:
could be the water got dried up huh?? The pail that spilled out. ate dirt.
God is Awesome..!! |
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golfjack Lion King
Joined: 24 Aug 2005
   Posts: 1123 Location: arizona
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Posted: Thu Jun 15, 2006 12:26 pm Post subject: reply |
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Who is the person who wrote some kind of book that you listed as the author of a sermon in your ptrevious post?
The New Birth is commonly called the born again experience. So, what is this new birth? The New Birth is the rebirth of the human spirit. John 3:4, 6 confirms this. The real man is spirit, which Paul said he was. The spirit operates through the soul (man's intellect, emotions, and will). And the soul in turn operates through the physical body. Now, the man (who is spirit) and his soul live in a physical body. At physical death, the man and his soul leave the physical body and go to their eternal home. Now to understand this concept of the spirit and soul, read Luke 16:19-24 the experience of the rich man and Lazarus. If one understands that we are spirit, soul, and body (1 Thess:5:23) he may understand more of what the Bible has to say. Jesus, certainly did not die on a cross to save our flesh, as I think you are saying.
May God bless, golfjack |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Fri Jun 16, 2006 8:12 pm Post subject: Re: reply |
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| golfjack wrote: | Who is the person who wrote some kind of book that you listed as the author of a sermon in your ptrevious post?
The New Birth is commonly called the born again experience. So, what is this new birth? The New Birth is the rebirth of the human spirit. John 3:4, 6 confirms this. The real man is spirit, which Paul said he was. The spirit operates through the soul (man's intellect, emotions, and will). And the soul in turn operates through the physical body. Now, the man (who is spirit) and his soul live in a physical body. At physical death, the man and his soul leave the physical body and go to their eternal home. Now to understand this concept of the spirit and soul, read Luke 16:19-24 the experience of the rich man and Lazarus. If one understands that we are spirit, soul, and body (1 Thess:5:23) he may understand more of what the Bible has to say. Jesus, certainly did not die on a cross to save our flesh, as I think you are saying.
May God bless, golfjack |
Perhaps it was Stewart Allen of the chapel of the open book?
For some excellent helps, the literacy and leaning on the Lord to His glory of these linguistic masters, I recommend a few years studying to see if these lessons place things in their rightful postion, which is where ever the Lord has His pleasure to place everyone in His plan of redemption:
http://www.bibleunderstanding.com/baker.htm
http://www.bibleunderstanding.com/allen1.htm |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Fri Jun 16, 2006 8:26 pm Post subject: |
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lone-traveler,
I love your zealousness in the Lord. I too have a love for the truth and seek it in His understanding.
Hebrew is, quite literally, picture words. They tell a story for children so that when they grow up they will have been instructed in truth, and have the readiness to acknowledge it. This truth was written to and for Israel up until the end of Acts.
Just as all the names told of the future of that nation, so do all life events speak of something more true, something which originates from before time and extends beyond it's limits wherein there shall be time no more.
Everything, even now, is a figure of that which is to come, for the Lord has always been instructing some people in the differences by the flesh:
Rom 5:14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
To the Hebrews:
Heb 9:9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
Heb 9:10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
Heb 9:11 But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
Heb 9:12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
Heb 11:19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
Peter was still able to tell his kinsmen:
1Pe 3:21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
1Pe 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.
After Israel is set aside the heavenly places where Christ sitteth is revealed to another adopted family:
Eph 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
Peter never spoke about living in heavenly places, in fact it was never written that God had a future family in heaven till the Prison Epistles.
Shall He not have this family? And is this family not called to be a full grown man?
It is the city which is likened unto a bride, not the church. The church, it is written, appears with Christ when He appears. The Jews, it is written, shall see Him coming as He left.
I believe both of these things are true for the people they are written to, but seperate and therefore must be rightly divided.
If you can share a verse stating the church, revealed in the letter where Paul is a prisoner for the hope of gentiles, revealed to be His body connected to the Head, then let us do look at them closely with one another and examine whether the words state these are the same companies or different. |
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lone-traveler Emperor of the Universe
Joined: 02 Jul 2005
   Posts: 6342 Location: USA
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Posted: Sat Jun 17, 2006 2:23 pm Post subject: |
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how about
Colossians Chapter 2. |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Sat Jun 17, 2006 10:18 pm Post subject: |
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Please forgive me for getting sidetracked, resulting in abject failure to respond with you golfjack.
I think I'll post a study on this shortly because John 3 renders the word spirit as wind, but the word again is wrong. The actual word they translated from is above. One must be born from above.
1Sa 10:6 And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man.
Gen 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
Please note that the man adam became a living soul. he was not given a soul. The soul is in the blood:
Lev 17:11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.
Rev 16:3 And the second angel poured out his vial upon the sea; and it became as the blood of a dead man: and every living soul died in the sea.
Ecc 12:6 Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
Ecc 12:7 Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
| golfjack wrote: |
The New Birth is commonly called the born again experience. So, what is this new birth? The New Birth is the rebirth of the human spirit. John 3:4, 6 confirms this... Jesus, certainly did not die on a cross to save our flesh, as I think you are saying.
May God bless, golfjack |
I don't believe I was trying to say Christ died for our flesh, rather He is risen to display that He made a show of the powers and principalities openly, wherein we find there is a house which is spiritual to be desired for our clothing, for this corruptable must put on incorruption...
‘Blessed be the God and Father of our Lord Jesus Christ, Who hath blessed us with all spiritual blessings in heavenly places in Christ’ (Eph. 1:3).
Our blessings are not so much in mind in this opening passage as an overwhelming sense of grace. ‘Blessed be God’. No petition rises to the Father, no confession, no vows of reform, no statement of failure, but thanksgiving and worship, full and free ascends unto the God and Father of our Lord Jesus Christ. No blessing is sought or desired, ‘all blessings’ are acknowledged. The opening words of this glorious revelation are NOT ‘May I be blessed’, but ‘May HE be blessed.’ This note struck so early, should never be forgotten by the reader as he follows his guide through chamber after chamber of unspeakable glory.
‘He hath blessed us’. The word ‘blessings’ eulogia is derived from the verb ‘to bless’ eulogeo, which is a compound of eu ‘well’ and lego ‘to speak’. The reader will recognize that this word is the origin of the English ‘eulogy’ a word meaning a high form of praise. Once, the word translated ‘blessings’ in Ephesians 1:3 is actually translated ‘fair speeches’ namely in Romans 16:18 which reveals the primary meaning of the word. Eu is an adverb, and is found in Ephesians 6:3: ‘That it may be well with thee’. It is of frequent use as a particle in combination with other words as is most familiar to the reader in the word evangel or ‘gospel’ where the letter ‘u’ is pronounced ‘v’ in English.
Writing to the believer, before the great dispensational landmark of Acts 28, Paul speaks of ‘the blessing of Abraham’ coming on the Gentiles, but Abraham is never mentioned in the ‘Prison Epistles’, and no blessing of Abraham is associated either with ‘heavenly places’ or ‘before the foundation of the world’. There are some terms used in the Scriptures, which by their very nature, and the place they occupy in the scheme of salvation, come over and over again in the writings of the apostles. Such terms as ‘faith’, ‘redemption’ ‘justification’ will come to the mind immediately, and are found in many of the epistles whether written before or after Acts 28. No one moreover could deny the use of the word ‘blessing’ when speaking of these great doctrines of salvation, yet the fact remains that Romans 15:29, ‘the fulness of the blessing of the gospel of Christ’, 1 Corinthians 10:16, ‘the cup of blessing which we bless’ and Galatians 3:14, ‘the blessing of Abraham’ are the only other occurrences of the word in Paul’s epistles. So far as the Prison Epistles are concerned, Ephesians 1:3 stands alone, the word ‘blessing’ meeting us in the very opening words of the new revelation, and never again employed in any capacity by the apostle. Terms such as ‘seated together’ and ‘blessing’ receive emphasis by their glorious solitariness. They stand alone and are beyond compare.
These blessings of Ephesians 1:3 are moreover peculiar in this, that they are ‘all spiritual’. As the record stands in the A.V. ‘all spiritual blessings’ must be considered as plural. The fact is, however, that in the original the word is singular, and a literal rendering is ‘In (or with) every blessing (that is) spiritual’. Where the Greek word pas ‘all’ is used of one it means ‘the whole’, ‘entire’ or ‘all the ...’ but if it be used to cover several items, it means ‘every’.
‘spiritual’
Greek pneumatikos. Pneuma ‘spirit’ is derived from the idea of ‘breath’ and goes back to the equivalent terms that are found in the Hebrew. We discover that pneumatikos occurs three times in Ephesians.
‘All spiritual blessings’ (Eph. 1:3).
‘Hymns and spiritual songs’ (Eph. 5:19).
‘Spiritual wickedness’ (Eph. 6:12).
Without comparison or consideration we might have been tempted to think that ‘spiritual’ blessings, must mean any blessing that comes from God, that they must be good, that they must refer to redemption and so on. But Ephesians 6:12 gives us pause, for there we read of ‘spiritual WICKEDNESSES’. It is manifestly absurd to speak of ‘good’, ‘holy’ or ‘Divine’ wickedness, and therefore we realize that the word spiritual has other and different connotations if it can be used in the same epistle of both ‘blessings’ and ‘wickedness’. In Ephesians 6:12 ‘spiritual’ wickedness is set over against ‘flesh and blood’. It is evident that the word ‘spiritual’ is the opposite of the word ‘corporeal’, and this is what we find elsewhere. Paul writing in the epistle to the Romans, places the idea of the ‘spiritual’ over against the ‘carnal’. ‘For we know that the law is spiritual pneumatikos; but I am carnal sarkinos’ (Rom. 7:14). ‘For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things’ (Rom. 15:27). In 1 Corinthians he not only contrasts spiritual with carnal, but with ‘natural’.
‘The natural man (psuchikos) ... but he that is spiritual’ (1 Cor. 2:14,15).
‘It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body’ (1 Cor. 15:44).
The ‘carnal’ things of Romans 15:27 were good. We can learn from other passages, that the apostle was very earnest in his endeavour to fulfil the injunction received at Jerusalem that in the exercise of his ministry among the Gentiles, he should remember the poor saints at Jerusalem, and quite a large portion of the epistles to the Corinthians is occupied with this ‘collection’. These ‘carnal’ things would include food and drink and clothing, and other necessities of this life. The ‘natural’ is placed over against the spiritual, for the spiritual is supernatural and is enjoyed on resurrection ground. In complete contrast with the spiritual blessings of the Mystery, are the ‘carnal’ or ‘natural’ blessings of the law.
‘Blessed shalt thou be in the city, and blessed shalt thou be in the field ... blessed shall be thy basket and thy store ... The LORD shall command the blessing upon thee in thy storehouses ... The LORD shall make thee plenteous in goods ...’ (Deut. 28:3-13).
‘Blessed is every one that feareth the LORD; that walketh in His ways. For thou shalt eat the labour of thine hands: happy shalt thou be, and it shall be well with thee. Thy wife shall be as a fruitful vine by the sides of thine house: thy children like olive plants round about thy table’ (Psa. 128:1-3).
How completely opposite all this is from the experience of the believer under the dispensation of grace. Like Paul, he may know what it is to suffer need, to be in want, to know what it is to be continually in trouble. He will have no guarantee of a settled dwelling place, he has no promise of special protection during periods of danger, his ‘basket and store’ may show impoverishment, while the ungodly may appear to prosper. It would be foolish to assess a man’s spiritual worth today by the size of his bank balance, or the weight of his watch chain. Ephesians 1:3 does not speak of daily bread, of dwelling place, of home comforts, or of business success, it visualizes a new plane, the spiritual, which is on resurrection ground. The earnest of our inheritance is not a bunch of grapes as it was when the spies returned with the grapes of Eshcol, neither are our enemies men of flesh and blood, but spiritual foes.
The individual believer, like the rest of mankind, must needs find the means of living and provide things honest in the sight of all men, but these come to him as the blessings of the wilderness. They are no more ‘spiritual blessings’ than the ‘manna’ of the wilderness was the fruit of the land of promise. A member of the One Body may be rich or poor, sick or well, in trouble or tranquil, but such conditions have no reference to ‘every blessing that is spiritual’ for two reasons.
By reason of their nature.
By reason of their sphere.
The second reason refers of course to the words ‘in heavenly places’
En tois epouraniois. I have said elsewhere that this phrase in my forum board signature is unique, that it occurs in the epistle to the Ephesians and nowhere else. The unwary can easily be disturbed when they read that in spite of what I have said, epouranios occurs in fifteen other places, outside of Ephesians, as widely distributed as Matthew, John, 1 Corinthians, Philippians, 2 Timothy and Hebrews. I have been accused of misleading God’s people and of misquoting the Scriptures, and yet, in spite of all that has been or can be said I repeat that the phrase ‘in heavenly places’ en tois epouraniois is unique, occurring nowhere else than in the epistle to the Ephesians.
The word ‘heavenly’ epouranios most certainly occurs elsewhere, this is never denied. We read in Matthew 18:35 of ‘My heavenly Father’, and in John 3:12 of ‘heavenly things’, in 1 Corinthians 15:40 of ‘celestial bodies’ and in Hebrews of those who ‘tasted the heavenly gift’. No one, so far as my knowledge permits, has ever maintained that those Hebrews who had tasted of the heavenly gift, had actually ascended up to heaven itself in order to taste it. Many things may be heavenly in origin and in character that are not enjoyed ‘in heaven’.
First let us consider the implications of this term ‘in heavenly places’. What justification is there for the added word ‘places’? The reader will agree that the word ‘places’ answers the question ‘where?’ and our first consideration must be to examine the Scriptures to see whether ‘this is so’. Pou is an adverb of place, and is used elliptically instead of the full expression eph hou topou ‘in what place’. We read in Colossians 3:1, ‘seek those things which are above WHERE Christ sitteth on the right hand of God’. Presently we shall see that ‘heavenly places’ is synonymous with ‘where Christ sitteth on the right hand of God’, and that it is moreover allied with the word ano ‘above’ which also is directly connected with these heavenly places. This one passage, Colossians 3:1 establishes that Christ is represented as being someWHERE, and if He is said to be seated at the right hand of God in heavenly places in Ephesians, no more need be said on that score. That such a statement is true, every reader is aware, for Ephesians 1:21,22 directs our wondering attention to the exalted position of Christ, Who being raised from the dead was set ‘at His own right hand in the heavenly places’. Now this sphere of exalted glory is further defined, it is said to be ‘Far above all principality and power’ (Eph. 1:21). The simple connective ano is sufficient to take us to ‘where’ Christ sitteth at the right hand of God (Col. 3:1), consequently the intensive huperano employed by the apostle, and translated ‘far above’ in Ephesians 1:21, cannot, certainly mean less, it must mean more than the simple ano. If we allow the apostle to speak for himself, we shall be left in no doubt as to the nature of this exaltation. In Ephesians 4 we read:
‘He that descended is the same also that ascended up far above all heavens, that He might fill all things’ (Eph. 4:10).
Let us notice one or two important features in this passage. ‘He ascended up’ anabaino literally means ‘to go up’ as one would a mountain (Matt. 5:1); or as the false shepherds who ‘climb up’ some other way (John 10:1). The Ascension is put in contrast with His ‘descent’ katabaino. This also primarily means ‘to go down’ as rain descends (Matt. 7:25); or when one descends a mountain (Matt. 17:9). Ephesians 4 tells us that His descent was to ‘the lower parts’ katoteros and that His ascent was ‘far above all heavens’, and lest we should be tempted for any reason to set a limit to this ascent, we are further informed that this descent and this ascent was in order that He may ‘fill all things’. Consequently, the Saviour ascended to the highest conceivable position in glory.
Now this position described as huperano, ‘far above all heaven’ is found in Ephesians 1:21: ‘Far above all principality and power’. They are coextensive in scope and meaning. In other parts of the New Testament we read of this Ascension and one or two passages give further meaning and point to the phrase we are examining ‘in heavenly places’. For when the apostle speaks of the Ascension, when writing to the Hebrews, he says of Christ that He ‘is passed into the heavens’, which the R.V. corrects to read ‘passed through the heavens’. The word here is dierchomai ‘passed through’ as Israel passed through the Red Sea (1 Cor. 10:1) or as the proverbial camel is spoken of as going through the eye of a needle (Matt. 19:24). Again, in Hebrews 7:26 Christ is said to have been made ‘higher than the heavens’. We can therefore understand that the epi in the compound epouranios does really indicate position and place - every reference so far considered points to that one fact, this is ‘where’ Christ sits, this is ‘where’ all spiritual blessings will be enjoyed.
We have not yet concluded our examination, however. Christ is said to be ‘in heaven’ (Heb. 9:24) in the self-same epistle that says He ‘passed through the heavens’. How can this be? The Hebrew reader acquainted with the first chapter of Genesis would need no explanation. The heaven, which is ‘at the right hand of God’ is the heaven of Genesis 1:1. The heavens through which Christ ‘passed’ and above which He ascended are called the ‘firmament’ or ‘expansion’ in Genesis 1:6. This ‘heaven’ spread out during the ages, ‘as a curtain’ and ‘as a tent to dwell in’ is to pass away. The Lord is far above this limited ‘heaven’ and so is the sphere of blessing allotted to the Church of this dispensation. While there are references in the Old Testament Scriptures as well as in the New Testament which show that saints of old knew that there were ‘heavens’ beyond the limited firmament of Genesis 1:6, no believer ever entertained a hope that the sphere of his blessing was THERE where the exalted Christ now sits ‘far above all heavens’, yet this is what we are now to learn. The expression en tois epouraniois occurs five times in Ephesians as follows:
A Eph. 1:3. ‘In heavenly places’. Dispensation of fulness of times.
Mystery of His will.
The purpose in Himself.
B Eph. 1:20. ‘In heavenly places’. Principality and power.
Power, strength, might.
Power inwrought.
C Eph. 2:6. ‘In heavenly places’. Quickened.
Raised together.
Seated.
A Eph. 3:10. ‘In heavenly places’. Dispensation of the grace of God.
The Mystery.
The purpose of the ages.
B Eph. 6:12. ‘In high places’ (A.V.) Principality and power.
(heavenly places R.V.) Strong, power, might.
Power worked out.
That ‘in heavenly places’ refers to a sphere, a place, a condition that answers to the question ‘WHERE?’ ]
That ‘in heavenly places’ is unique, and is found only in the Epistle to the Ephesians.
The Mystery, concerning which Ephesians was written, is the only calling of believers that goes BACK so far, even to ‘before the foundation of the world’ (an expression that awaits examination), it is the only calling of believers that goes UP to where Christ ascended when He passed through the heavens, when He ascended up ‘far above all heavens’. If these two features alone do not make the calling of the Church of the One Body UNIQUE, language is emptied of its meaning, and our attempt to let the Scriptures speak for themselves is so much waste of time. If ‘unique’ means ‘having no like or equal; unmatched, unparalleled, unequalled, alone in its kind of excellence’, these references to the phrase en tois epouraniois do most certainly indicate a sphere of blessing ‘unparalleled, unmatched, unequalled’ in all the annals of grace or glory.
The unique blessings of the Church of the One Body are ‘according’ to an elective purpose. Now, it is by no means true to say that ‘election’ or ‘predestination’ is a peculiarity of the dispensation of the Mystery, the very distribution of these terms sufficiently disproves such a statement, and no one has ever put such a proposition forward. Yet there is something unique in Ephesians 1:4, that when once perceived, makes the calling of the Church of the One Body, completely separate from that of any other company spoken of in the Scriptures. The peculiarity of this calling does not rest on the word ‘foundation’ whatever that word shall ultimately prove to be, it rests on the word ‘before’, this is the unique feature.
All other callings are related to a choice and a purpose that is dated ‘from’ or ‘since’ the foundation of the world, this calling of Ephesians alone, is related to a choice and a purpose that goes back ‘before’ that era. As a certain amount of doctrine must be built upon these two prepositions ‘before’ and ‘from’, some acquaintance with them seems called for.
Pro ‘before’ is a preposition that indicates time, place or preference.
Before in respect of place:
‘The Judge standeth before the door’ (Jas. 5:9).
Before in respect of time:
‘Judge nothing before the time’ (1 Cor. 4:5).
Before in respect of preference:
‘He is before all things’ (Col. 1:17).
Apo ‘from’ is a preposition that indicates separation or origin. The primary use of apo is with reference to place, but by a recognized transition, it can be employed of the distance of time, of the temporal terminus ‘from which’:
‘From that time Jesus began to preach’ (Matt. 4:17).
‘From two years old and under’ (Matt. 2:16).
‘From the beginning of the world’ (Eph. 3:9).
The two expressions ‘from the foundation of the world’ and ‘before the foundation of the world’ occur as follows:
FROM THE FOUNDATION
With reference to the use of parables, in speaking of ‘the mysteries of the kingdom of heaven’: ‘That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world’ (Matt. 13:35).
With reference to the separation of the nations at the second coming of Christ: ‘Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world’ (Matt. 25:34).
With reference to the character of those who killed the prophets sent to them: ‘That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation’ (Luke 11:50).
With reference to the typical character of the Sabbath: ‘As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world’ (Heb. 4:3).
With reference to the character of the offering of Christ: ‘Nor yet that He should offer Himself often ... for then must He often have suffered since the foundation of the world’ (Heb. 9:25,26).
‘Every one whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain’ (Rev. 13:8, R.V. margin). ‘They whose name hath not been written in the book of life from the foundation of the world’ (Rev. 17:8, R.V.).
BEFORE THE FOUNDATION
With reference to Christ alone:
‘Thou lovedst Me before the foundation of the world’ (John 17:24).
‘As of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world’ (1 Pet. 1:19,20).
With reference to the Redeemed in this the Dispensation of the grace of God and the Mystery given for the hope of you gentiles:
‘Chosen us In Him BEFORE the foundation of the world’ (Eph. 1:4).
Commenting upon the most obvious difference between these two sets of passages is unnecessary. Let us, however, not miss one precious item of doctrine that is revealed by comparing the three references to ‘before the foundation’ together. In John 17:24 Christ was ‘loved’ agapao, in 1 Peter 1:19,20 He was ‘without blemish and without spot’ amomos. In Ephesians 1:4 the believer is said to have been chosen before the foundation of the world ‘in love’ agape, to be ‘blameless’ amomos. Here, those who were chosen in Christ, were looked upon as being so closely identified with Him, that the same terms are used. No wonder that as we proceed we read of further identification with the Beloved that not only speaks of being ‘crucified together with Christ’, but ‘raised together’, ‘seated together’ and ultimately to be ‘manifested together with Him in glory’. These two sets of terms ‘before’ and ‘since’ indicate two distinct time periods.
The Church of the One Body is blessed ‘with every blessing that is spiritual’. This is even wider in its scope than to say ‘all spiritual blessings’ for if the number of the blessings were but few - say four, they could be defined as ‘all spiritual’, whereas the mind reels as it endeavours to grasp the fact that there is no blessing that comes under the category of ‘spiritual’ that is omitted. It is highly improbable that while we are in this life we shall be able to appreciate a tithe of what is here so freely bestowed.
remember that a personal letter addressed to a specific company, long passed away, remains a living message from the living God, to all those whose dispensational position and characteristics are comparable with the original recipients. As we, Gentile believers, today, are on this side of Acts 28, we cannot be, if we wished to be, ‘wild olives’ grafted contrary to nature into the olive tree of Israel. As we have believed the testimony of the Lord’s prisoner, we have as much right to the epistle to the Ephesians, as any believer living in Ephesus in the years A.D. 64-66.
It is one thing to be able to answer to the description ‘to the saints which are at Ephesus’ but quite another ‘to the faithful in Christ Jesus’. By virtue of redemption the believer is a ‘saint’ even though his walk may be far from ‘saintly’ (see 1 Corinthians where the Corinthians are called ‘saints’ yet were rebuked for gross immorality). It is otherwise with the word ‘faithful’. No one is ‘faithful’ by reason of redemption, faithfulness is an act of a responsible agent, however much it may be the outcome of Divine grace. It is obvious that pistos ‘faithful’ cannot be translated simply by the word ‘believing’ in such passages as:
‘But God is faithful’ (1 Cor. 10:13).
‘But as God is true’ (2 Cor. 1:18).
‘This is a faithful saying’ (1 Tim. 1:15).
‘Faithful high priest’ (Heb. 2:17).
The word occurs in the Prison Epistles nine times as follows:
‘The faithful in Christ Jesus’ (Eph. 1:1).
‘Faithful minister’ (Eph. 6:21).
‘The ... faithful brethren’ (Col. 1:2).
‘A faithful minister’ (Col. 1:7).
‘A faithful minister’ (Col. 4:7).
‘A faithful ... brother’ (Col. 4:9).
‘Faithful men’. ‘Faithful saying’. ‘He abideth faithful’. (2 Tim. 2:2,11,13).
‘The saints’ therefore are ‘the faithful’ and both are ‘in Christ Jesus’. The double title suggests the two-foldedness of their calling. As saints they have been redeemed, called, sanctified and assured of glory. This, however, does not mean that because salvation is not of works, it is not unto works. Those who are thus called and sanctified are expected to respond. They rise and walk in newness of life, and this is largely expressed in faithfulness. More than half the passages cited from the Prison Epistles, are connected with service. It is therefore not entirely to be unexpected, that some who are most certainly believers in Christ, yet who are prevented from being ‘faithful’ by reason of undispensational views, tradition and denominational bonds and practices, the fear of men, the refusal to contemplate a lonely path, ‘the other things’ that choke the Word, fail to ‘see’ the transcendent glory of the calling here revealed, who say with the traditionalists who were before them ‘the old is better’.
some of the distinct features that make this Church a unique company in the Scriptures. One way in which the teaching of Ephesians 1:3-14 can be set before the eye of the reader is to take the recurring word ‘according’ as the pivot, and make a simple alternation as follows:
A Eph. 1:3. BLESSING.
B Eph. 1:4. PURPOSE. ‘According as He chose us’.
A Eph. 1:5. PREDESTINATION and SONSHIP.
B Eph. 1:5-8. PURPOSE. ‘According to the good pleasure of His will’.
A Eph. 1:9-. REVELATION.
B Eph. 1:-9-10. PURPOSE. ‘According to His good pleasure ‘.
A Eph. 1:11-. PREDESTINATION and INHERITANCE.
B Eph. 1:11-14. PURPOSE. ‘According to purpose ... will’.
This fourfold revelation of blessing BEYOND COMPARE is interlinked with four statements of purpose, immutable grace, irreversible will, unfaltering counsel, and unalterable purpose.
Eph. 1:4. ‘According as He hath chosen us in Him before the foundation of the world’.
Eph. 1:5. ‘According to the good pleasure of His will’.
Eph. 1:9. ‘According to His good pleasure which He hath purposed in Himself’.
Eph. 1:11. ‘According to the purpose of Him Who worketh all things after the counsel of His own will’.
The word ‘according’ could be translated ‘in harmony with’, ‘in accord’. Viewed externally, the promises of God appear to be baulked by evil, and threatened with extinction, yet viewed from the Divine standpoint, there is complete ‘accord’. He rules and overrules. We read in the Old Testament that Jacob and his mother ‘believed God’, but they attempted to help God fulfil His purposes by using the despicable means of fraud and deceit. What Jacob received from Isaac by deceit, he never enjoyed. Isaac pronounced the words ‘plenty of corn and wine’ (Gen. 27:28), but what a hollow mockery this promise must have sounded when Jacob was obliged to send his sons down to Egypt to buy corn! Nevertheless, in God’s own time and way, the original promise made to Jacob was given freely and without constraint (Gen. 28:3,4).
While this alternation of ‘blessing’ and ‘purpose’ is useful, it does not quite present the structure of this passage. Upon reading carefully, it will be perceived that Ephesians 1:3-14 is punctuated three times with the refrain:
‘To the praise of the glory of His grace’ (Eph. 1:6).
‘To the praise of His glory’ (Eph. 1:12).
‘Unto the praise of His glory’ (Eph. 1:14).
Ephesians 1.
Blessed be our God and Father,
We may the better appreciate the structure of Ephesians 1:3-14 which is as follows:
Ephesians 1:3-14. All spiritual blessings
A 1:3-6. THE WILL OF THE FATHER.
A a 3. Blessed be God.
b 3. The believer blessed - IN CHRIST.
B c 4. The Father’s choice - Us.
d 4. The Father’s object - HOLY.
e 4. The Father’s motive - LOVE.
B c 5. The Father’s predestination - Us
d 5. The Father’s object - ADOPTION.
e 5. The Father’s motive - GOOD PLEASURE.
A 6. Praise of glory of grace.
b 6. The believer accepted - IN BELOVED.
A 1:7-11. THE WORK OF THE SON.
C 1 7. Redemption IN WHOM (en ho).
D 1 7,8. According to riches of grace (kata).
C 2 8,9. Mystery of His will.
D 2 9. According to His good pleasure (kata).
C 3 10,11. Inheritance IN WHOM (en ho).
D 3 11. According to purpose (kata).
A 1:12-14. THE WITNESS OF THE SPIRIT.
E 12. The praise of His glory.
F 12. The prior hope.
G f 13. Hearing. The word ... your
g 13. Believing. salvation.
G f 13. Seal. The Spirit ... our
g 14. Earnest. inheritance.
F 14. The purchased possession.
E 14. The praise of His glory.
We have seen that the opening section of Ephesians is threefold, and deals with:
The WILL of the Father (Eph. 1:3-6).
The WORK of the Son (Eph. 1:7-11).
The WITNESS of the Spirit (Eph. 1:12-14).
Each department in this great passage is devoted to one phase of the truth and together make up the charter of the Church. We go back in time to ‘before the foundation of the world’ (Eph. 1:4), and on to the future day of redemption (Eph. 1:14 with 4:30). This redemption comes under the heading ‘The Work of the Son’ for He alone is the Mediator, He alone the Redeemer, for He alone offered Himself without spot an offering and a sacrifice for sin. The Spirit’s seal and earnest follows, and does not precede this great redemptive work; the Witness of the Spirit combines together the ‘Promise’ given before age times (2 Tim. 1:8-10 and Eph. 1:4) and the ‘Redemption’ accomplished by Christ.
In Ephesians 1:3-6 we have ‘The Will of the Father’.
WHAT does the believer inherit? The answer is: ‘All spiritual blessings’. WHERE will this inheritance be enjoyed? The answer is: ‘In heavenly places’. WHEN was this will made? The answer is: ‘Before the foundation of the world’. WHO will inherit? The answer is: those who receive ‘The adoption’. WHY did the Father thus choose? The answer is: ‘The good pleasure of His will’.
While these five subdivisions of this mighty subject do not actually state all that is written, it will be found that they will help us as we endeavour to grasp something of the stupendous revelation which is here made to us. ‘All spiritual blessings’.
‘Blessed be the God and Father of our Lord Jesus Christ, Who hath blessed us with all spiritual blessings in heavenly places in Christ’ (Eph. 1:3).
Our blessings are not so much in mind in this opening passage as an overwhelming sense of grace. ‘Blessed be God’. No petition rises to the Father, no confession, no vows of reform, no statement of failure, but thanksgiving and worship, full and free ascends unto the God and Father of our Lord Jesus Christ. No blessing is sought or desired, ‘all blessings’ are acknowledged. The opening words of this glorious revelation are NOT ‘May I be blessed’, but ‘May HE be blessed.’ This note struck so early, should never be forgotten by the reader as he follows his guide through chamber after chamber of unspeakable glory.
‘He hath blessed us’. The word ‘blessings’ eulogia is derived from the verb ‘to bless’ eulogeo, which is a compound of eu ‘well’ and lego ‘to speak’. The reader will recognize that this word is the origin of the English ‘eulogy’ a word meaning a high form of praise. Once, the word translated ‘blessings’ in Ephesians 1:3 is actually translated ‘fair speeches’ namely in Romans 16:18 which reveals the primary meaning of the word. Eu is an adverb, and is found in Ephesians 6:3: ‘That it may be well with thee’. It is of frequent use as a particle in combination with other words as is most familiar to the reader in the word evangel or ‘gospel’ where the letter ‘u’ is pronounced ‘v’ in English.
THE EPISTLE TO THE EPHESIANS
The Structure of the epistle as a whole
(Introversion).
A 1:1,2. EPISTOLARY. a 1:1. PAUL’S COMMISSION.
b 1:2. SALUTATION.
Grace and Peace.
B 1:3 to 2:7. c 1:3-14. ALL SPIRITUAL BLESSINGS.
d 1:15-19. PAUL’S PRAYER.
That He may give.
That you may know.
The hope, riches, power of the Mystery.
e 1:19 to 2:7. THE MIGHTY POWER INWROUGHT.
energeo ‘seated ‘.
C 2:8-10. GOSPEL. New Creation and Walk.
(The shortest section of the epistle).
D 2:11-19. THE NEW MAN. Once aliens.
E 2:19-22. FITLY FRAMED TOGETHER,
sunarmologoumene,
Apostles and Prophets,
Foundation ministry.
F 3:1-13. PRISONER OF CHRIST JESUS.
‘The same body’.
G 3:14-21. CENTRAL PRAYER.
‘All the fulness of God’.
F 4:1-6. PRISONER IN THE LORD.
‘There is one body’.
E 4:7-19. FITLY JOINED TOGETHER,
sunarmologoumenon,
Apostles, etc.
And adjusting ministry.
D 4:20-32. THE NEW MAN. Once aliens (see verse 18).
C 5:1 to 6:9. PRACTICE. New Creation and Walk.
(The longest section of the epistle).
B 6:10-20. e 6:10-13. THE MIGHTY POWER WORKED OUT.
katergazomai ‘stand’.
c 6:14-18. ALL SPIRITUAL ARMOUR.
d 6:19,20. PRAYER FOR PAUL.
That utterance may be given.
That I may make known.
The mystery of the gospel.
A 6:21-24. EPISTOLARY. a 6:21,22. TYCHICUS’ COMMISSION.
b 6:23,24. SALUTATION.
Peace and grace. |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Sat Jun 17, 2006 10:32 pm Post subject: |
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| lone-traveler wrote: | how about
Colossians Chapter 2. |
Colossians is one of the Prison Epistles, a companion letter to Ephesians, and as such was written after the salvation of God is sent with an sent one to the gentiles with their own hope and calling into an adoption into a family far above all heavens. The superheavenlies. And as such we should certainly expect Colossians to line up immediately with the rest of the Prison Epistles, for in it we learn of the reinforcement to set our affection not on the earth but on things above where Christ sitteth, for our life is hid with Christ in God (Col3. 1-4), our citizenship is in heavenly places. This is unlike Israel and those gentiles who received their blessings through the Hebrews during the Acts when the OT kingdom was 'at hand' and on earth.
We are not standing outside the synagogue awaiting for the Jew to hear first. The Hebrew tribes are not being poured forth the spirit to show the signs that the Lord is working with them, note the past tense here:
Mar 16:20 And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen.
Our hope is connected with His hope. Did you know that Christ was also called and sent, and has a definate specific hope and calling of His own? Nobody knew this fact. It was a secret hid in God until Israel was set aside in their unbelieving heart and unseeing eyes at the end of Acts.
Eph 1:20 Which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand in the heavenly places,
Where are these heavenly places? "He raised him from the dead, and set him at his own right hand in the heavenly places".
See structures above. |
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epouraniois Little Guppy
Joined: 01 Jun 2006
  Posts: 35 Location: Florida Suncoast
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Posted: Mon Jun 19, 2006 3:10 am Post subject: |
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ok, so it appears to me that we are in agreement that Israel does in fact have a future fulfillment in the plan of God. Israel is to be a blessing as the chosen channel to the nations.
And this brings us to the point of the thread.
Being that Israel does have this future, and there remains the fulfillment for them to (awaiting their repentance) initiate their still future commission of Mat. 28 :
Mat 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
Mat 28:19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Mat 28:20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
ARE WE REALLY GRAPHED INTO THE TREE THAT WAS HEWN DOWN?
ARE WE REALLY AWAITING ISRAEL'S REPENTANCE SO WE CAN BE BLESSED BY HER?
OR WAS THE SALVATION OF GOD SENT TO THE GENTILES AFTER THE PRONOUNCMENT OF ISRAEL'S UNREPENTANT HEART AND JUDICIAL BLINDNESS AT THE END OF ACTS?
Eph 1:15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
Eph 1:16 Cease not to give thanks for you, making mention of you in my prayers,
Eph 1:17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
Eph 1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints
Eph 2:5 Even when we were dead in sins, hath quickened us together with Christ, by (grace ye are saved;)
Eph 3:8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
Eph 3:9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 3:10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Eph 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
Eph 3:12 In whom we have boldness and access with confidence by the faith of him.
Just as Israel is to be a blessing to the nations in the future, the above verse 10 shows that the church is now to be a blessing to the very powers and principalities (authorities & aristocracy) in heaven, showing something of the manifold wisdom of God, that God had hid this great secret church body until it was revealed after Acts, in this very Epistle
We can find our worthy walk, serving not the god of this world, but:
Eph 4:1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation (calling) wherewith ye are called,
Eph 4:2 With all lowliness and meekness, with longsuffering, forbearing one another in love;
Eph 4:3 Endeavoring to keep the unity of the Spirit in the bond of peace.
Eph 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling;
Eph 4:5 One Lord, one faith, one baptism,
Eph 4:6 One God and Father of all, who is above all, and through all, and in you all.
Eph 4:7 But unto every one of us is given grace according to the measure of the gift of Christ.
Eph 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Eph 4:13 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:
Eph 4:14 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;
Eph 4:15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:
Eph 4:16 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.
Eph 4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
Eph 4:18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart
And it is this which constitues the practice which the member of the one body will be found working out. It is this which the Lord has worked in,
1Ti 4:8 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.
Joh 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
Joh 4:24 God is a Spirit: and they that worship him MUST worship him in spirit and in truth.
Eph 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ
Eph 2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:
Eph 2:7 That in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.
Eph 2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God
Eph 4:3 Endeavoring to keep the unity of the Spirit in the bond of peace.
Again, I put forth the question to all readers, what is the hope of your calling? Where is it written? |
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