Leaves Of Gold

A Call To Return To Biblical Teaching

"…to contend earnestly for the faith…"

Year One, Number 9                              SEPTEMBER                                                   2006

 

The Deity of Christ: His Signs MASTER OUTLINE NUMBER EIGHT

(These studies are taken from "The Christian Life Bible", Thomas Nelson Publishers, Porter L. Barrington)

 

 

      John's Gospel is the Good News of the deity of Jesus Christ. In John 20:30, 31 (page 1084), John interprets his own writings. If we are to comprehend the primary teachings of this book, we must give our undivided attention to his interpretation.  "And truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name" (John 20:30, 31).

      The Gospel of John is systematic in structure and poetic in tone. In the systematic structure, under the guidance of the Holy Spirit, John selects seven signs or miracles that prove the deity of Jesus Christ. The word "signs" in this gospel is the key that unlocks the door to its essential doctrine, indis­pensable to the body of theological truth. Here in the Gospel of John there are signs in the form of miracles, of powers, of wonders, and of words. Miracles are manifested in signs. These powers and wonders are supernatural events, in which God transcends the natural laws of His universe, exercis­ing His authority over His creation.

      To establish the fact that Jesus is God, John, guided by the Holy Spirit, selected seven signs from the many miracles that Jesus performed. His purpose was twofold:

      First, "that you may believe that Jesus is the Christ, the Son of God:' The word "Christ" (Greek Chistos) means the same as "Messiah" in Hebrew, i.e., "Anointed:' Jesus is God's anointed Prophet, Priest, and King.

      Second, "that believing you may have life in His name:' This saving faith is illustrated when unbe­lieving Thomas saw the risen Lord Jesus' and confessed, "My Lord and my God!" (John 20:28). This is the greatest confession of faith ever uttered or written. The words "my Lord" are indica­tive of his volitional commitment to Jesus as Lord and Master. It is a recognition of the lordship of Jesus and the servant hood of the believer (Matt. 6:24).   The words "my God" are indicative of his intellectual conviction that Jesus is God. Saving faith involves volitional commitment to Christ as. Lord and Master, as well as an intellectual conviction that He is the God-Man.

      Now let us examine the seven signs, or miracles, that prove the deity of Jesus Christ.

 

8-A.      Jesus Turned Water into Wine, Proving His Deity in His Power to Create (John 2:1-11)

This is good news for those who are saved by faith in the Lord Jesus Christ-the best is yet to come. The Christian life, at its best in this world, is still inferior to that life enjoyed with Christ Jesus. When He comes for His bride, we will eat and drink with Him at the marriage supper of the Lamb (Rev. 19:7-9, page 1312). The best is yet to come, and it will never end. "Alleluia! For the Lord God Omnipotent reigns!" (Rev. 19:6, page 1312).

Nature takes months to turn water into wine. The water, vitamins, and minerals are drawn uP. through the roots, stem, and branches of the grapevine, and thro,ugh the complex process of photosynthesis they are turned into the fruit that ripens in the sun. The fruit is then harvested, pressed, and made into wine. Only God, who created all ect vintage, created by the omnipotent God.

It was the custom, at such a celebration, to serve the best wine at the beginning of the feast, and the

Nature takes months to turn water into wine. The water, vitamins, and minerals are drawn up through the roots, stem, and branches of the grapevine, and through the complex process of photosynthesis they are turned into the fruit that ripens in the sun. The fruit is then harvested, pressed, and made into wine. Only God, who created all things and established the laws of nature, could, in an instant, duplicate the process of nature by turning water into wine. It was a perfect vintage, created by the omnipotent God.

      It was the custom, at such a celebration, to serve the best wine at the beginning of the feast, and the poorest wine when all the guests were filled. When the servants served the newly created wine to the matter of the feast, the master called the bridegroom and said, "You have kept the good wine until now!" (v. 10).

      This is good news for those who are saved by faith in the Lord Jesus Christ-the best is yet to come. The Christian life, at its best in this world, is still inferior to that life enjoyed with Christ Jesus. When He comes for His bride, we will eat and drink with Him at the marriage supper of the Lamb (Rev. 19:7-9). The best is yet to come, and it will never end. "Alleluia! For the Lord God Omnipotent reigns!" (Rev. 19:6).

      Jesus performed this sign to manifest His glory, and also to show His disciples that He is God (v. 11). If your faith cannot embrace the deity of Jesus Christ, it is not saving faith (John 20:28, 29).

 

8-B. Jesus Healed the Nobleman's Son, Proving His Deity in His Power to Prolong Life (John 4:46-54)-

      ln the second of the seven signs recorded by John, Jesus demonstrated His power to prolong life. Later He would say, "Let not your heart be troubled ... I am ... the life" (John 14:1-6). He is God of this life and of life eternal. He is the only source of all life, physical or spiritual (Gen. 2:7,  1 John 5:11, 12).

      After ministering in Judea and Samaria, Jesus had returned to Cana in Galilee, when a nobleman from Capernaum came to Him begging Him to "come down and heal his son, for he was at the point of death" (v. 47). His two words, "come down:' revealed the limited measure of the nobleman's faith (Rom. 12:3). It was a weak faith, requiring Jesus' actual presence. But just as Jesus knows all men and women (John 2:23-25), He knew the nobleman completely. He knew the man's love for his son and his motive for coming, and also that he was looking for a sign to prop up his weak faith. Jesus rebuked the Jews for seeking signs: "Unless you people see signs and wonders, you will by no means believe" (v. 48). (Another time, when some of the scribes and Pharisees said, "Teacher, we want to see a sign from You" Jesus answered, "An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the prophet Jonah" [Matt. 12:38-42]. By then Jesus had demonstrated that He was the Christ by His life, by His words, and by sign-miracles aplenty.)

      But Jesus graciously did not stop at rebuke. To strengthen the nobleman's faith, He gave him something much greater than a sign: He gave him His word. Jesus said, "Go your way; your son lives." These words of Jesus provided an opportunity for the nobleman to exercise his weak faith, and by so doing increase its measure. Faith will grow when we believe God's Word without having to see signs and wonders (Rom. 10:17). The nobleman's faith no longer needed to see miracles. "Jesus said to him, 'Go your way; your son lives.' So the man believed the word that Jesus spoke to him, and he went his way" (v. 50).

      Again Jesus transcended the natural laws of healing that God created in man, and healed the nobleman's son instantly, proving His deity in His power to prolong life. Only the Creator of life can extend life; therefore Jesus is God.

 

8-C. Jesus Healed a Sick Man at the Pool of Bethesda, Proving His Deity in His Power to Give life (John 5:1-18)-

      The third of the seven signs proving the deity of Jesus Christ occurred in the city of Jerusalem at the pool of Bethesda, near the Sheep Gate. Bethesda' means "House of Mercy." Here one lame man out of a multitude of ill people found grace in the eyes of the Lord Jesus, who said to the man, "Rise, take up your bed and walk" (v. 8). This healing was pure grace-that is, it was unmerited and solely due to God's kindness and mercy (Eph. 2:8, 9). It was instantaneous and complete (Eccl. 3:14). The man did not seek Jesus; Jesus sought him. The man did not ask to be healed; it was Jesus who asked, "Do you want to be made well?" (v. 6). Even after Jesus healed him, he did not know who Jesus was. The Jews asked him, "Who is the Man who said to you, 'Take up your bed and walk'? But the one who was healed did not know who it was ... Afterward Jesus found him in the temple" (vv. 12-14), and he finally learned who had healed him. He then left the temple and told the Jews that it was Jesus.

      Now the last thing Jesus had said to him was, "See, you have been made well. Sin no more, lest a worse thing come upon you" (v. 14). Of the seven signs, this was the most unusual.. Only God has perfect, eternal knowledge of all people and all events-past, present, and future. In this sign, when He revealed to the man that his sins had caused his sickness, and warned him not to continue to practice sin, Jesus demonstrated that He has all knowledge.

      Another question requires an answer: Why did Jesus heal only one man out of a multitude of sick and lame people waiting to be healed? At other times "He ... healed all who were sick" (Matt. 8:16), and, "great multitudes followed Him, and He healed them all" (Matt. 12:15). In this sign we are not told why He healed only one of a multitude. Yet the answer is obvious-it was an act of His sovereign will. Jesus said, "The Son gives life to whom He will" (John 5:21) ..

      In this sign we see Jesus the Creator giving life to one of His creatures according to His sovereign will, by bestowing grace upon a hopeless, helpless, sinful man who had suffered physical infirmity for thirty-eight years. Thus did He prove that He is God.

 

8 D. Jesus Fed Five Thousand with a Lad's Lunch, Proving His Deity in His Power to Supply the Necessities of Life (John 6:1-14)-

      This fourth of the seven signs proving the deity of Christ is the only miracle recorded by all four of the Gospels. Because the Holy Spirit moved Matthew, Mark, Luke, and John to record this sign, it has unusual importance:

(1) It was a very public sign. Some of the miracles of Jesus were performed in the presence of a few. But in this instance, Matthew tells us, "those who had eaten were about five thousand men, besides women and children" (Matt. 14:21). The total might have numbered over fifteen thousand, since often such an occasion attracts more women and children than men. No other sign had as many witnesses.

(2) These witnesses not only saw the sign, they also participated in it, eating the bread and fish until they were satisfied.

(3) They not only saw Jesus create bread and fish, and ate of it themselves, but they also watched the disciples gather twelve baskets full of leftover food.

(4) Jesus worked with almost insignificant materials. The fish were small, and the five loaves were made of barley (only the poor ate barley bread). Jesus did not reject the loaves because they were not whole wheat, or the fish because they were not big. He took the little and blessed it, and the little became much!

(5) This is the only recorded time when Jesus asked anyone's advice. He asked Philip, "Where shall we buy bread, that these may eat?" (v. 5). Philip-failed this test of faith. Jesus did not need his advice, for as in all matters, "He Himself knew what He would do" (v. 6).

(6) He used all twelve apostles to serve the multitude. God's plan is to use His servants to give His gospel to those who "hunger and thirst for righteousness" (Matt. 5:6).

(7) Afterward "they were about to come and take Him by force to make Him king" (v. 15). Because He could miraculously feed them, they were ready to crown Him king. But He knew their motives were wrong, and making Him king would be premature. When He returns to this earth He will come crowned as ".KING OF KINGS AND LORD OF LORDS" (Rev. 19:16).

      In this fourth sign the Lord Jesus once again transcended the laws of nature, demonstrating His authority over His creation arid proving His deity. In an instant He duplicated the process of nature, creating enough bread and fish to feed five thousand men, plus women and children. Only God can supply all the necessities of life.

 

8-E. Jesus Walked on the Water, Proving His Deity in His Power to Protect Life (John 6:15-21)-

      This fifth of the seven signs proving the deity of Jesus Christ is recorded by Matthew, Mark, and John. John's account of this miracle is the most condensed of the three. Matthew and Mark give us more details than John. However, we must keep in mind that John is recording these signs for one purpose-to prove the deity of Jesus. Mark tells us that Jesus sent them into the storm because they did not understand the sign of the loaves and fish, "because their heart was hardened" (Mark 6:45-52):

(1) They were in the will of God, facing contrary winds, for "their heart was hardened" (d. Heb. 3:7-15, page 1238) ..

(2) They made no progress, "because their heart was hardened."

(3) But they were in no danger because Jesus was on a mountain praying-just as now "He always lives to make intercession for them" (Heb. 7:25).      Again we are told, "We have an Advocate with the Father, Jesus Christ the righteous" (1 John 2:1). An advocate pleads the cause of another. Knowing the hardness of their hearts, Jesus was pleading their cause before the Father.

      Then Jesus came walking on the water. Here He transcended the law of gravity, as He walked upon the waters of Galilee in a storm to protect the lives of His own-proving His deity in His power over nature to protect life. He upholds all things by the word of His power (Heb. 1:3). He speaks and all creation bows to His will. Only God has such authority over all powers in heaven and on earth.

 

8-F. Jesus Gave Sight to a Blind Beggar, Proving His Deity in His Power to Illuminate Life (John 9:1-41)

      ­The sixth of the seven signs that proves the deity of Jesus takes place in Jerusalem after His discourse in the eighth chapter of John. Here Jesus gives self-witness to His deity. "Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by" (John 8:56-59). Then chapter nine opens with these words, "Now as Jesus passed by, He saw a man who was blind from birth." And Jesus had compassion on him.

(1) Let us look at the blind beggar. We are told that he was blind from birth. This is the only instance in the Bible where the Lord healed someone with a congenital defect (although there may have been others). Occurring on the Sabbath, when a great number of people must have been present in and near the temple, this sign was immediately talked about. People asked, "Is not this he who sat and begged?" Some said, "This is he," but others would only say, "He is like him." The beggar himself said, "I am he" (vv. 8, 9).

      He was questioned by those Jews and Pharisees who were determined to put Jesus to death. The blind beggar, his sight restored, was a faithful witness to the enemies of Jesus, saying, "One thing I know: that though I was blind, now I see" (v. 25). Because of his bold testimony, the Jews and the Pharisees drove him from the temple. Jesus found him and asked, "Do you believe in the Son of God?" (v. 35). The man answered, "Who is He, Lord, that I may believe in Him?" (v. 36). Jesus then revealed Himself-and the man believed in Jesus as the Son of God and worshiped Him (vv. 37, 38).

(2) Let us listen to the words of the Lord Jesus. The disciples asked Him, "Who sinned, this man or his parents, that he was born blind?" (v. 2). This was a startling question. How could his physical defect be the result of personal sin when he had been born blind? Can an unborn baby sin in the womb of its mother? Of course not, though some rabbis taught prenatal sin. Or were the disciples thinking of reincarnation? Had the man been born blind because he had sinned in another life? Or could his blindness be punishment for his parents' sin? With seven well-chosen words, Jesus answered the question: "Neither this man nor his parents sinned" (v. 3).

      Now there is another question that needs an answer: Was it due to the fall of man that he was born blind? In one sense the answer is yes, for all sickness, sufferings, congenital defects, sin, and death can be charged to the fall of man (Gen. 3:1-24). It was not the will of God that this man be born blind, any more than are the many other sorrows resulting from the ravages of sin.

      But Jesus answered further, " ... that the works of God should be revealed in him" (v. 3). God intended to bring glory to Himself through this man, as Jesus opened his eyes. The miracle was a "sign" that God desires to cure the cause and effect of universal suffering. He is in the business of opening eyes, not closing them. As Jesus said, "I am the light of the world" (John 8:12).

(3) Let us see what Jesus did. "He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. And He said to him, 'Go, wash in the pool of Siloam' " (vv. 6, 7). The man obeyed the Lord Jesus-and he returned able to see. This reminds us of another time, in the book of Genesis, when God took dust of the earth and formed man (Gen. 2).

      Thus the same Creator who formed the first man, and breathed into him the breath of life, again used the dust of the ground to anoint the blind eyes of one of His creation, illuminating his life. Again we see Jesus, "the light of the world," transcending the laws of nature and opening the eyes of one born blind, proving His deity. Only God can give instant sight to one born blind. Therefore Jesus is God.

 

8-G. Jesus Raised Lazarus from the Dead, Proving His Deity in His Power to Re-create life (lohn 11:38-44)-

      The resurrection of Lazarus is the last' of the seven signs recorded by John, as guided by the Holy Spirit (John 16:12-15), giving many infallible proofs of the deity of Jesus Christ. Lazarus lived in Bethany with his sisters, Mary and Martha. Bethany was located on the road to Jericho, a few miles from Jerusalem on the east slope of Mount Olivet. It 'is sometimes called the Judean home of Jesus; although most of His ministry in Judea was in Jerusalem, He preferred to lodge in Bethany. Some time after the resurrection of Lazarus, Bethany became known as Lazariyeh ("The ,Place of Lazarus"), which to this day reminds us of his resurrection."

      The eleventh chapter of John opens with these words: "Now a certain man was sick, Lazarus of Bethany." Mary and Martha sent word to Jesus saying, "He whom You love is sick" (v. 3). But Jesus did not go to Bethany until Lazarus had been dead and in the tomb four days. When He came, He came with all power and gave:

(1) A divine command. "Take away the stone" (v. 39). He could have commanded the stone to move, since He rules over all creation. He could have called for angels to roll it away, since He has all authority in heaven and on earth (Matt. 28:18). Jesus did neither: He commanded the people, "Take away the stone" (v. 39). The lesson here is simple and profound. Man is to do the possible and believe that God will do the humanly impossible.     "

(2) A divine message. "Did I not say to you that if you would believe you would see the glory of God?"

      We often hear that "seeing is believing." But Jesus said, "Believe" and "see the glory of God" (v. 40)-in that order. When we have done all that is humanly possible and the work is not finished, when we war against the demonic host of Satan and the battle is not won, there are two things we must do if we are to see the "impossible" achieved: We must work, and we must believe. We cannot see the glory of God by our works alone or by our faith alone (James 2:17-227). First, Jesus said, "Take away the stone" (v. 39)-that is work. Second, He said, "Believe" and "see the glory of God" (v. 40)-that is faith.

(3) A divine prayer. "Father, I thank You that You have heard Me. And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent M~" (vv. 41, 42). This prayer was to the Father, but for the benefit of the people gathered at the tomb. Jesus could have raised Lazarus without public prayer. Already He had turned water into wine, healed the nobleman's son, made the lame walk at the pool of Bethesda, walked on the water, and given sight to a blind beggar, all without public prayer. Why did He pray at the tomb of Lazarus? Because He wanted the people to believe that He was sent from God the Father (John 8:54-56).

(4) A divine call. "He cried with a loud voice, 'Lazarus, come forth!'" (v. 43). Lazarus, who had been dead four days, heard the call of Jesus and came back from the dead. This is a type, or foreshadowing illustration, of the resurrection of the dead in Christ, who will hear His voice when He comes again "with a shout, with the voice of an archangel, and with the trumpet of God" (1 Thess. 4:16-18).

(5) A divine deliverance. "Jesus said to them, 'Loose him, and let him go' " (v. 44). Lazarus came out of the tomb wearing grave clothes. He was alive, but his grave clothes identified him with death. Lazarus is a type of every living believer. Our mortal flesh identifies us with sin and death; we have been loosed from the power and penalty of sin, but not from the presence of sin. All believers who have experienced physical death have been loosed from their grave' clothes (the flesh), but will not receive their glorified, immortal bodies until the rapture (taking up) of the redeemed. All believers who are alive when He comes will have their grave clothes (the flesh) transformed, and be caught up to meet the Lord Jesus in the air (1 Thess. 4:16, 17). Together we will receive our eternal and glorified bodies, like His resurrected body (1 John 3:2). Jesus raised Lazarus from the dead, proving His deity by His power to re-create life.

      The seven signs given to us by John, as he was guided by the Holy Spirit, are infallible, unerring evidence, proving that Jesus is God. Arnenl

(These studies will continue)

 

     

The Two Advents, VI

(From the book: "Rightly Dividing The Word", Clarence Larkin)

      The careful reader of the Old Testament will perceive that there are two lines of prophecy in reference to the Messiah. The first speaks of Him as a

 

SUFFERING SAVIOUR

1. The TIME of His First Coming. Dan. 9: 25.

2. The PLACE of His Birth. Micah 5: 2 (Luke 2:4).

3. His VIRGIN BIRTH. Isa. 7: 14 (Matt. 1: 18).

4. His ANOINTING BY THE HOLY SPIRIT. Isa. 61 : 1 (John 1 : 32-34).

5. DESPISED and REJECTED, a MAN OF SOR­ROWS and acquainted with GRIEF. Isa. 53: 3. (Matt. 26: 36-39).

6. SOLD for 30 pieces of silver. Zech. 11 : 12 (Matt. 26: 15).

7. BETRAYED by a friend. Psa. 41: 9 (Matt. 26: 49-50).

8. FORSAKEN by His Disciples. Zech. 13: 7 (Mark 14:27).

9. ACCUSED by "False Witnesses." Psa. 35: 11 (Matt. 26: 59-60).

10. SPIT UPON and SCOURGED. Isa. 50: 6 (Mark 14: 65).

11. NAILED to the Cross. Psa. 22: 16 (Luke 23: 33).

12. MOCKED on the Cross. Psa. 22: 7-8. (Matt. 27: 39-40).

13. INTENSE SUFFERER. Psa. 22: 14. (Luke 22:44).

14. CRUCIFIED with thieves. Isa. 53: 12 (Mark 15:27-28).

15. BURIED as a rich man. Isa. 53: 9 (Matt. 27: 57-60).

 

      The second line of prophecy speaks of Messiah as a

GLORIOUS KING

.1. Be was to be a "RIGHTEOUS BRANCH." Jer. ~3: 5-8.

2. He was to have a "KINGDOM." Dan. 2: 44. Dan. 7: 13-14 .

3. He was to reign on the "THRONE OF DAVID" II Sam. 7: 16. Isa. 9: 6-7 ..

4. He was to rule the nations with a "ROD OF IRON." Psa. 2: 6-9:

5. His reign was to be GLORIOUS. Psa. 72: 1-20. Isa. 2: 1-4. Isa. 32: 1-4, 15-20. Zech. 14: 16-21.

      These are but a few of the many prophecies contained in the Old Testament as to the coming of the Messiah.

      Peter tells us (1 Pet. 1: 10-11) that the Old Testa­ment prophets did not perceive the difference between the "Sufferings" and "Glory" of Christ. That is, they did not see that there was a "TIME SPACE," between the "CROSS" and the "CROWN" covering the "Present Dispensation", and that the "Cross" would precede the "Crown." It was because of this that the religious lead­ers of Christ's day rejected Him. But we have no such excuse. We live on this side of the "Cross," and we can readily pick out all the prophecies that were fulfilled at Christ's "First Coming" and apply the remainder to His "Second Coming." It is clear then that Christ's "'First Coming," important as it was, is not the "doctrinal cen­tre" of the Scriptures, that is, Christ's "First Coming" was not the centre of a circle that contains all doctrine. but was one of the foci of an ellipse of which the other is the "SECOND COMING." See the Chart of "The Two Comings,"

      (See these charts at: www.blueletterbible org/study/larkins/lark05.html  or  //members.citynet.net/morton/charts.htm  or http://lifeenchancements.tripod.com/chart0019,html)

      On this Chart the "First Coming" is indicated by the "CROSS," and the "Second Coming" by the "CROWN." Between the "Comings" we have the "TABLE" which points backward to the "Cross" and forward to the "Crown."

      While the First and Second Comings of Christ are separated by this Dispensation they are nevertheless not complete in themselves, the Second necessitated the First, and the First demands the Second. They are both necessary to compete the Plan of Salvation. The First Com­ing was for the salvation of my "SOUL"; the Second is for the salvation of my "BODY," for there can be no resurrection of the body until Christ comes back.

      The Chart on the "Mountain Peaks of Prophecy, illustrates how it was that the Old Testament Prophets failed to distinguish between the "First" and "Second" Comings. From the Prophets' "viewpoint" they saw the Birth of Jesus, thy Crucifixion, the Out­pouring of the Holy Spirit, the Antichrist, Christ coming as the "Sun of Righteousness," the Kingdom, as peaks of one great mountain, they did not see what we stand­ing off to the side now see, that those peaks belonged to two different mountains separated by the "Valley of the Church."

      The Chart of "The Two Advents," will give us a clear idea of the "Two Advents." The "First Ad­vent," like the "Second Advent" was in '.Two Stages".   In the "First Stage" Jesus came "SECRETLY" from heaven and was born of a virgin as had been foretold by the Prophet Isaiah. Isa. 7: 14. Matt. 1: 18-23. In the "Second Stage" He came "PUBLICLY" and was proclaimed as King, as foretold by the Prophet Zechariah. Zech. 9: 9. Luke 19: 28-40. Matt. 21: 4-5. Between the two stages of His First Coming there was a "Time Space" of 33 years, from B. C. 4 to A. D. 30.

      At His "Second Coming" there will also be "Two Stages." At the "First Stage" He will come "SECRET­L Y" into the atmosphere of the earth, and the Church (the redeemed) will be "caught out" to meet Him. 1 Thess. 4: 16-17. This was not revealed to the Old Testament Prophets. This is known as the "Rapture." At the "Second Stage" He will come "PUBLICLY" all the way to the earth and stand again on the Mount of Olives from which He ascended, as foretold by the Prophet Zechariah (Zech. 14: 1-4), and by the "Two MEN" (Moses and Elijah) who stood by when He ascended. Acts 1: 9-11. This is spoken of as the "Revelation." 2 Thess. 1: 7-10. The "Time Space" between the "Rapture" and the "Revela­tion" will be at least 7 years, unless it be shortened (Matt. 24: 22), but probably it will be longer, as the "Rapture 1>£ the Church (redeemed)" may take place some time before the commencement of the "Last Week" of Daniel's "Seventy Weeks." Dan. 9: 27. See the Chart of "Daniel's Seventy Weeks," page 70. When Christ comes at the "Rapture" He will be the "Bright and Morning Star," 2Peter 1: 19, Rev. 22: 16. When He comes at the "Revelation" He will be the "Sun of Righteousness." Malachi 4: 2.

      As the prophecies in reference to Christ's First Advent  were literally fulfilled, so must the prophecies of His Second Advent. We cannot literalize one and Spiritualize the other. Let us see what the New Testament has to say about

 

      THE SECOND ADVENT .

I.. AS TO THE FACT

1. THE TESTIMONY OF JESUS HIMSELF. John 14: 2,3. "In my Father's house are many man­sions; if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you I will come again, and receive you unto myself;

that where I am, there ye may be also."

. 2. THE TESTIMONY OF HEANVENL Y BEINGS. Acts 1: 10, 11. "And while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, 'Yemen of Galilee, why stand ye gazing up into heaven? This SAME JESUS, which is taken up from you into heaven, shall so come IN LIKE MANNER as ye have seen him go into heaven.'''

      This passage declares that the SAME JESUS shall return IN LIKE MANNER as He went, that is, that His return will be visible and personal. The two "men" that "stood by" were probably Moses and Elijah. They appeared with Jesus on the Mt. of Transfiguration, they were doubtless the "two men" who testified to the women at the tomb that Jesus had risen (Luke 24: 4, 5), and they will be the "Two Witnesses" that shall testify during the       Tribulation. Rev. 11:3-12.  

3. THE TESTIMONY OF THE APOSTLES. PAUL--,"For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself." Phil. 3: 20, 21.

      JAMES-"Be patient therefore, brethren, unto the coming of the Lord." James 5: 7.

      PETER-"For we have not followed cunningly de­vised fables when we made known unto you the power and coming of our Lord Jesus Christ, but were eye­witnesses of his majesty." 2 Pet. 1: 16.

      Peter here refers to the Transfiguration of Christ on the mount (Matt. 17: 1-5), which was a type of His Sec­ond Coming. Moses was a type of the "resurrection saints," and Elijah of those who shall be translated with­out dying.

      JOHN- "And now, little children, abide in him; that, when he shall appear we may have confidence, and not be ashamed before him at his coming." 1 John 2: 28. "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him, and all kin­dreds of the earth shall wail because of him. Even so, Amen." Rev. 1: 7.

4. THE TESTIMONY OF THE LORD'S SUPPER.

      "For as often as ye eat this bread, and drink this cup. ye do show the Lord's death till he come." 1 Cor. 11 : 26.

The Lord's Supper is not a permanent ordinance. It will be discontinued when the Lord returns. It is a Me­morial Feast. It looks back to the "Cross" and forward to the "Coming."

 

THE FIVE THEORIES

      While the majority of professing Christians admit the fact of the Second Coming of Christ, they are not agreed as to the "manner" or "time." There are five theories as to the Second Coming.

1. That His Coming Again Is "SPIRITUAL" and Was Fulfilled at Pentecost.

      It was not Christ but the Holy Spirit that came at Pentecost, and his coming was conditioned on Christ's absence, for Jesus said, "It is expedient for you that I go away; for if I go not away, the Comforter (H. S.) will not come unto you; but if I DEPART, I will SEND HIM UNTO YOU." John 16: 7. If the Holy Spirit is only another manifestation of Christ, then they are iden­tical, and that NULLIFIES-THE TRINITY. The fact is, the whole New Testament was written after Pentecost, and declares over 150 times that the Second Coming of Christ was still future. And more, none of the events pre­dicted as accompanying the Second Coming occurred at Pentecost, such as the Resurrection of the "Dead in Christ," the Translation of the "Living Saints," the "Binding of Satan," etc.

2. That the "CONVERSION OF THE SINNER" is the Coming of the Lord.

      This cannot be, for at conversion the sinner comes to Christ, not Christ to the sinner; and the sinner's con­version is the work of the Holy Spirit, and not the work of Christ. It is true that there is such a thing as the spiritual indwelling of Christ in the believer, but His Second Coming, like His First Coming is to be an out­ward, visible, personal coming.

3. That "DEATH" is the Coming of the Lord.

      The text that is used more than any other for funeral sermons is-"Watch, therefore; for ye know neither the day nor the hour wherein the Son of Man cometh." Matt. 25: 13. The context shows that this refers to a future coming of Christ. Christ could not come to the earth every time a person dies for two reasons-

(1) A soul passes into eternity every second, and this would necessitate Christ's remaining continuously on the earth.

(2) Christ is engaged in His High Priestly func­tions in the Heavenlies, and could not leave them to come to the earth for. the souls of the dying.


       The fact is, that at death the believer goes to Christ. Christ does not come for him. Death is always spoken of as a departure. "Absent from the body, present (at home) with the Lord." 2 Cor. 5: 6-8.

      If Jesus had meant by His Second Coming "Death," he would have said to His Disciples-"If I go and prepare a place for you, I will send 'Death' to bring you to my­self," but He did not. He said-"I will come again and receive you unto myself." The last chapter of John's Gospel settles the matter. Peter said to Jesus-"Lord, and what shall this man (referring to John) do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me. Then went this saying abroad among the brethren, that that disciple (John) should not DIE." John 21: 21-23. We see from this that the Disciples did not think that the "Coming of the Lord" meant "death." There was a great difference between these two things in their mind. Death is an enemy (1 Cor. 15: 26, 55), it holds us in the grave, it robs the body of its attractiveness, it is the "Wages of Sin" (Rom. 6: 23), and the result of God's wrath, while the Second Com­ing of Christ is a manifestation of His love. Christ is the "Prince of Life." There can be no death where He is. Death flees at His coming. When He was on earth nothing could remain dead in His presence. His Coming is not death but resurrection. He is the "Resurrection" and the "Life," and when He Comes, He will change our vile body, that it may be fashioned like unto His "Glor­ious Body." Phil. 3: 20, 21.

4. That the "DESTRUCTION OF JERUSALEM" in A: D. 70 by the Romans Was the Second Coming of the Lord.

      The Lord was not present at the destruction of Jerusalem. It was destroyed by Roman soldiers and none of the things that are to occur at the "Second Coming" oc­curred at the destruction of Jerusalem such as the resur­rection of the dead, the translation of living saints, and the physical changes that are to occur at Jerusalem and in the land of Palestine at Christ's coming. Zech. 14: 4- 11. . Ez. 47: 1-12. Christ's purpose in coming back is not to destroy .Jerusalem, but to restore it.  It must be trodden down of the Gentiles until the "Times of the Gentiles" are fulfilled, "then shall they see the Son of Man coming in a cloud with power and great glory." Luke 21:24-28.

      The Book of Revelation, written 26 years after the destruction of Jerusalem, speaks of the Second Coming of Christ as still future.

5. That the "DIFFUSION OF CHRISTIANITY" is the Second Coming of the Lord.

      This cannot be true, for the "Diffusion of Christianity" is gradual, whereas the Scriptures declare that the "Re­turn of the Lord" shall be SUDDEN and UNEX­PECTED, as a "Thief in the Night." Matt. 24: 27, 36, 42, 44. 1 Thess. 5: 2. Rev. 3: 3. Again the "Diffusion of Christianity" is a process, while the Scriptures invari­ably speak of the "Return of the Lord" as an EVENT. The diffusion of Christianity brings Salvation to the wicked, whereas the "Return of the Lord" is said to bring not salvation but SUDDEN DESTRUCTION. 1 Thess. 5: 2,3; 2 Thess. 1: 7-10.

 

II. AS TO THE TIME

      Of the exact time we cannot be certain. When Jesus was on the earth He said-"But of that day and that hour knoweth no man, no, not the angels which are in heaven. neither (not yet) the Son, but the Father." Mark 13: 32. After His Resurrection and before His Ascension, He refused to satisfy the curiosity of His Disciples, saying to them-"It is not for you to know the 'times' or the 'seasons' which the Father hath put in his own power." Acts 1: 7.

      While we do not know the day or the hour of Christ's Coming we know that it will be

PRE-MILLENNIAL.

      By Pre-Millennial we mean before the Millennium. That is, before the period of a "Thousand Years" spoken of in Rev. 20: 1-6. This period is spoken of in other scrip­tures as "The Kingdom," and is described in g10wing terms by the prophets as a time when the earth shall be blessed with a universal rule of righteousness. The pass­age in Rev. 20: 1-6 simply tells us that the length of the period shall be 1000 years.

      The very structure of the New Testament demands that Christ shall return before the Millennium. Here are a few reasons./

1. When Christ comes He will RAISE THE DEAD, but the Righteous dead are to be raised BEFORE the Millennium, that they may reign with Christ during the 1000 years, hence there can be no Millennium before Christ comes. Rev. 20: S.

2. When Christ comes He will SEPARATE THE "TARES" FROM THE "WHEAT," but as the Millen­nium is a period of UNIVERSAL RIGHTEOUSNESS the separation of the "Tares" and "Wheat" must take place BEFORE the Millennium, therefore there can be no Millennium before Christ comes. Matt. 13: 40-43.

3. When Christ comes Satan SHALL BE BOUND, but as Satan is to be bound during the Millennium, there can be no Millennium until Christ comes. Rev. 20: 1-3.

4. When Christ comes Antichrist is to be DE­STROYED, but as Antichrist is to be destroyed before the Millennium there can be no Millennium until Christ comes. 2 Thess. 2: 8; Rev. 19: 20.

S. When Christ comes the Jews' are to be RE­STORED TO THEIR OWN LAND, but as they are to be restored to their own land BEFORE the Millennium, there can be no Millennium before Christ comes. Ez. 36: 24-28; Rev. 1 : 7; Zech. 12: 10.

6. When Christ comes it will be unexpectedly, and we are commanded to watch lest He take us unawares. Now if He is not coming until AFTER the Millennium, and the Millennium is not yet here, why command us to watch for an event that is over 1000 years off?

 

III. AS TO THE MANNER

      He will return in the SAME MANNER as He went. Acts 1: 11. He went up BODILY and VISIBLY and He shall come in like manner. He went in a cloud, and He will return in a cloud. "Behold, He cometh with the clouds; and every eye shall see Him, and they also which pierced Him; and all kindreds of the earth shall wail because of Him." Rev. 1: 7. The only difference will be that He went up alone, He will return as a King (Luke 19: 12), followed by a retinue of the angelic hosts. "For the Son of Man shall come in the glory of His Father with his angels; and then He shall reward every man ac­cording to his works." Matt. 16: 27 .••. His "Return" how'" ever will be in

TWO STAGES.

      He will come first into the region of our atmosphere, and the "dead in Christ," and the "living saints" shall be "caught up" to meet Him "IN THE AIR." Then aftei' the risen and translated ~ints have been judged and re­warded for their works, and they, as the Church, the Bride of Christ, have been married to Him, He will come with them to the earth and land on the Mount of Olives, the place from whence He ascended. Zech. 14: 4.

      The First Stage of His Return is called "THE RAP­TURE"; the Second Stage-"THE REVELATION."

      The time between the two Stages is not less than seven years, and is occupied in the heavens by the "JUDGMENT OF BELIEVERS FOR WORKS," and on the earth by "THE GREAT TRIBULATION."      

 

THE RAPTURE

      The Rapture is described in 1 Thess. 4: 15-17. "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord HIMSELF shall descend from heaven with a shout, with the voice of the Archangel (Michael) and with the trump of God; and the DEAD IN CHRIST shall rise first; then we which are ALIVE AND REMAIN (saints only) shall be caught up together with them in the clouds, to meet the Lord IN THE AIR, and so shall we ever be with the Lord."

      From this we see that "The Rapture" will be twofold.

1. The Resurrection of the "DEAD IN CHRIST."

2. The Translation of the "LIVING SAINTS."

      This twofold character of "The Rapture" Jesus revealed to Martha when He was about to raise her brother Lazarus. He said to her: . "I am the 'Resurrection and the Life,' he that believeth in Me, though he were dead yet shall he LIVE (First Resurrection Saints) ; and whosoever LIVETH (is alive when I come back) and believeth in Me shall NEVER DIE." John 11: 25, 26. This twofold character of The Rapture, Paul emphasizes in his immortal chapter on the Resurrection.

      "Behold, I show you a Mystery, we shall not all Sleep, but we shall All Be Changed, in a moment, in the twink­ling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised, and we shall be changed. For this Corruptible (the dead in Christ) must put on incorruption, and this mortal (the living saints) must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, DEATH IS SWALLOWED UP IN VICTORY. DEATH, WHERE IS THY STING? O GRAVE, WHERE IS THY VICTORY?" 1 Cor. 15: 51-57.

      The last two lines refer only to those who are "changed without dying," for it is only those who will not die who can shout-

             "0 Death, Where Is Thy Sting?

             "0 Grave, Where Is Thy Victory?"

      In 2 Cor. 5: 1-4, Paul expresses his longing, and the longing of the Saints, to be among those who should not be "unclothed" by Death, but who should be "clothed upon" by Immortality "without dying." "For we know that if our earthly house of this taber­nacle (the body), were dissolved (that is die), we have a building of God, an house no' made with hands eternal in the heavens. For in this (body) we groan, earnestly desiring to be 'clothed upon' with our house which is from heaven; if so be that being 'clothed' we shall not be found naked. For we that are in this tabernacle (the body) do groan, being burdened; not for that we would be 'unclothed' (by death), but 'clothed upon' (by immor­tality), that 'mortality' might be swallowed up of life."

      In his letter to the Philippians, while Paul hopes that "If by any means he may attain unto The (out from among the dead) Resurrection," yet he pressed "toward the mark for the 'prize' of the High (out and up) Calling of God in Christ Jesus." Phil. 3: 11-14.

      That is, while Paul would esteem it a great thing to "rise from the dead" at the First Resurrection, and be "caught up" with those who should be "changed," yet he would esteem it a "prize" if he could be caught up "with­out dying," that is, live until Jesus came back.

 

THE RAPTURE WILL BE A "SURPRISE"

      "Watch therefore; for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready; for in such an hour as ye think not the Son of Man COMETH." Matt. 24: 42-44.

      We see from this that when Christ comes back it will be when we are not expecting Him. He will come as a thief comes. A thief does not announce his coming. He comes for a certain purpose. He does not take everything there is in the house. He takes only the precious things. The jewels, the gold, the silver and fine wearing apparel. He does not come to stay. As soon as he secures what he is after he departs. So Jesus at the Rapture will come and take away the saints only. The thief leaves much more than he takes. He leaves the house and the furni­ture and the household utensils. So the Lord at the Rapture will leave the wicked and the great mass of the heathen behind, for those who will be taken will be com­paratively few.

 

THE RAPTURE WILL BE "ELECTIVE"

             It will not only separate the saints from unbelievers, but it will separate husbands from wives, brothers, from sisters, friends from friends.

      "I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. Two women shall be grinding together; the one shall be taken, and the other left. Two men shall be in the field; the one shall be taken, and the other left." Luke 17: 34-36. The words "men" and "women" in this passage are in italics. That means that they are not in the original, and so the passage should read there shall be "two in one bed," husband and wife, or two brothers, or two sisters, or two friends. Two in "bed" indicates night; two grinding at the mill, morning or evening; two in the field mid-day. This shows that the Rapture will happen all over the earth at the same time,or as the Apostle de­scribes it, in a "moment," or the "twinkling of an eye." "As the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of Man Be" (Matt. 24: 27) is the way Jesus puts it.

      The "Rapture" will be the most startling "event" of this Age and Dispensation. As it is to occur in the "twinkling Oof an eye" and allover the earth at the same time, that part of the world that is not asleep will witness the event. As to the "Shout of the Lord," the "Voice of the Archangel," and the "Trump Of God" we do not know whether their sound will be heard and distinguished by others than the "dead in Christ" and the "living saints." We know that one day the Father spoke to. Christ in a voice that He understood, but the people who stood by mistook it for "thunder." John 12: 28, 29. If the dead slip out of their places of sepulchre without disturbing them, the First Resurrection will be secret and probably unknown to the world, but it will not be so with the "Liv­ing Saints" who are translated. If it is night on our side of the globe when the Rapture occurs the community will wake up in the morning to find all the real Christians gone, disappeared in the night.

      If it be day, the "EVENT" will be startling. If it be at a pleasant time of the year, the boats, and cars, and parks will be filled with pleasure seekers. If it be in the midst of the week, and during the business hours of the day, the shops and stores will be filled with shoppers and the mills with toilers, and the streets o.f the cities lined with men and women and children on pleasure and business bent. Suddenly a noise from heaven will be heard like a great peal of thunder. The people will rush to doors and windows, and those on the streets and in the fields will look up to see what has happened. To the vast majority it will be but a startling and alarming sound, ~ut to many it will be the

"VOICE OF THE LORD."

But when the people recover from their surprised and affrighted condition they will discover that a great many people are missing, and that the missing were the best people in the community.

      At first the whole thing will be a Mystery, until some one who had heard or read about the "Rapture of the Saints," realizing what has happened, will explain the situation.

But one of the surprises of that day will be that so many professing Christians, and among them many ministers and Christian workers, will be left behind, while some who were not known to be Christians will be miss­ing. For a few days the excitement will be intense. Then the people will settle down to the inevitable. With the exception of a few who will repent and turn to God, the mass of the people will become more hardened and wicked than before, and some who lost loved ones will be embittered, As the Holy Spirit will have gone back with the "Raptured Ones," and the "Saints," the SALT of the earth, been taken out, there will be nothing to prevent the rapid degeneration and "Moral Putrefaction" of those who are "left," and sin and iniquity and all manner of  crime and worldliness will increase and pave the way for  the manifestation of Antichrist, under whose administration the world will rapidly ripen for judgment.

 

THE REVELATION

At the "Second Stage" of Christ's Second Coming, the "Revelation," we shall behold His "Glory." When Jesus came the first time He was disguised in the flesh. The "Incarnation" was the hiding of His Power, the veil­ing of His Deity. Now and then gleams of glory shot forth as on the Mt, of Transfiguration; but when He comes the Second Time we shall behold Him clothed with the glory He had with the Father before the world was. The "Revelation" will be as sudden and unexpected as


was the "Rapture." The people will be buying and sell­ing, building and planting, eating and drinking, marrying and giving in marriage. The statesmen will be revolv­ing in their minds new plans for the world's betterment. The pleasure-loving will be seeking new sources of pleas­ure. The wicked will be plotting dark deeds; and the un­believing will be proving to their own satisfaction that there is no God, no heaven, no hell, no coming judgment, when suddenly there will be a change. In the distant heaven there will appear a

"POINT OF LIGHT,"

outshining the sun. It will be seen descending toward the earth. As it descends it will assume the form of a bright cloud, out of which shall stream dazzling beams of light, and flashes of lightning. It will descend apace as if on the wings of the whirlwind, and when it reaches its destination over the brow of the Mt. of Olives it will stop and unfold itself to the terrified and awestricken beholders, and there will be revealed to them Jesus seated on a "White Horse" (Rev. 19: 11-16) and accompanied with His Saints and the armies of Heaven. Then shall be fulfilled what Jesus foretold in His Olivet Discourse ­"Then shall appear the sign (a cloud) of the Son of Man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of Heaven WITH POWER AND GREAT GLORY." Matt. 24: 30.

      Following the "Revelation" will be the "Battle of Armageddon," and then Christ will sit upon the "THRONE OF HIS GLORY" and judge "The Nations," (Matt. 25: 31-46), after which He will set up His "Millennial Kingdom."*

*See my booklet on "The Second Coming," containing 46 pages and 8 Charts.

(This study will continue next month)

 

 A New Testament Church as the Body of Christ

(Taken from the book: "Missionary Baptist Distinctives" by L. M. Bracch, and published by Bogard Press, Texarkana, Texas

 TEXT: 1 Corinthians 12:27

INTRODUCTION: The Lord has used very simple things about

which persons have some knowledge to convey to the minds the proper concept of a local, scriptural church. This lesson is about the church as "His Body." There are certain members of the physical body one can do without and still exist, or live. But, there are certain members one cannot do without and live. In other words, there are certain members of the body that are absolutely necessary to its existence. Likewise, there are certain things absolutely necessary to the existence of a church body of the Lord's. The body without the function of every member is limited in its work. It depends on which member, and the extent of the limitation, as to just how limited it is, and the effect it has on the body. Example: One can live, work to some extent, and function in many ways without one of the fingers, toes, etc. It is possible to get along in this world without a leg or arm. And there are those who are blind who do some things. So, the body's limitation depends on the limitation of the members. However, there are certain members the body cannot live without, and these are the ones to study about in this lesson. Therefore, applying that method used by the Lord and His apostles, and using the KNOWN to explain the UNKNOWN, one studies the church body by what is known of the physical body as the Scriptures teach.

 

 

I.. A BODY CANNOT EXIST WITHOUT A HEAD

1. Jesus Christ is the head of His church according to Colossians 1:18 and Ephesians 1:22, 23. This fact has already been studied concerning Jesus as the founder, and, therefore, heading His church Himself. Now the study is about the relationship of the head to the body.

2. The head means the one in authority. Just as one does what is dictated in his head (brain), so the church should act according to the will of her head, Jesus, Matthew 28:18 and Ephesians 5:23, 25.

3. Just as the human body is controlled by its head, whether one does right or wrong, if the church body would do right, she must be controlled by her head as follows:

  a. Christ, as head of His body, leads by His Spirit, Romans 8:14.  The nervous system of the entire boy is centered in the brain in the head (the feelings, emotions, judgments, and movements).  All should follow the right head, Jesus, as the church body.

  b. His direction, as head of the church, leads by His instructions, II Timothy 3:16, 17.  The instructions (the Bible) were given to men from Him, and His Spirit gives life to His words.  Thus, the head leads by His Spirit and His Word.

II. A BODY CANNOT EXIST WITHOUT BLOOD,  Leviticus 17:11.

1. The blood of Christ is the life of the church body, Acts 20:28.  This means that each member has been cleansed by faith in His blood, and that the church, as such, has been purchased by His precious blood; hence, His blood is the life giving message of the church body.

2. The blood of Christ is the cleansing element that cleanses from sin and flows out to the needy human beings through the church body, Colossians 1:20 and Revelation 1:5.  This, therefore, must be the message of the church for the world´s sin.  Unless this is the message, the body does not have life as an institution but, in the sight of God, is dead in so far as being church is concerned.

3. The continual cleansing quality in His precious blood, makes those in Him eternally secure, continually forgiven, and constantly energized for activity, I J, 1:7, Revelation 12:11, and Hebrews 9:19-26.

III. A BODY MUST HAVE A SPIRIT IF IT LIVES AND WORKS James 2: 26

1. The Spirit of Christ MUST be the motivating power both the child of God and the church body. Romans 8:9 and I Corinthians 12:13. The Holy Spirit is the spirit that is to lead the body.

2. His spirit is in complete unity with all the faith, Ephesians 4: 3-7. In these verses there are seven one's.  These seven complete the unity of the faith, unify them into a "bond." It is in these that people are united in the faith (system of doctrines) of Christ. Thus, church body has the Spirit of Christ.

3. It is His Spirit, which energizes His Word, that counts, John 6:63. It is necessary to hear the message.  The Spirit of God uses the words of Jesus to convince of sin.  No other message or history of any other truth will this, John 16:7-14.

4. His spirit alone can give liberty, freedom, and peace Corinthians 3:17, John 8:32. People frequently words like "Freedom," "Peace," and "Liberty." These are some of the cherished blessings in America, especially. However, these words mean very little, anything, apart from the Spirit of Christ. And this sweet freedom, peace, liberty-giving Spirit is the spirit of . New Testament church body. Past experiences humanity in history can attest to the fact that 10 church bodies have been tom asunder by not allow the Spirit of Christ to reign. It MUST be the spirit of· body if the body lives.

5. The fruits of His spirit are named in Galatians 5: 22, 23, and, on the other hand, the works of the flesh are listed in the same chapter. This enables one to see the fruits from the depraved nature, and also gives one assurance and comfort when he can honestly see that His spirit bears witness with his spirit that he is His, and, when he can see the fruits of the spirit also. Since people can be very easily deceived by spirits, the Lord has given a way for the body to properly evaluate works, fruits, etc.

6. The church body which thinks His thoughts, which means going by the teachings of His Word, exercising His Spirit in His work for His sake, is a:

a. Going church, Matthew 28:19 (Missionary).

b. Preaching and witnessing church, Mark 16:15 and Luke 24:45-48.

c. Working church, Ephesians 2:10.

d. Baptizing (Baptist) church, Matthew 28:19 and Acts 2:41,42.

e. Clean in doctrines and morals, John 15:3.

f. Expectant church; looking for Jesus to return, Titus 2:13 and II Peter 3:13.

IV. A BODY MUST HAVE SOME MEMBERS I Corinthians 12:14, 20, 27

.1. Although a body may be without some members, there are still those that are required. The Lord's church is made up of some members and is illustrated by the human body in Romans 12: 5 and I Corinthians 12:12-27.

2. There is a union between Christ and His church, which is a mystery to those who do not believe or understand this teaching. Read Ephesians 5:21-33. The analogy of husband-wife, and Christ and His church is made here. It has always seemed a mystery as to how a person can fall deeply in love with another, then chooses that one above all the millions of the world for his companion in marriage relationship. In other words, why that certain one? It seems that the providence of God has worked it out in such detail as to cause them to meet at the right time, place, etc. Even so, the love, appreciation, and understanding of the church and her purpose in God's plan are only enjoyed by those who hold the concept of the local, visible church as an institution described in the preceding points.

3. As God was in the body of Jesus Christ, revealing Himself to the world, even so Christ is in His church, and the church is to reveal Him to the world.

  a. God's attributes were clearly seen in the person of Jesus Christ, II Corinthians 5:18 and Colossians 2:9.

  b. Thus, God was revealed to man in the person of Jesus, John14:5-10.

  c. And now His church is to reveal Christ to the world, Romans 1,16, 17 and Matthew 5, 14-16.

(This lesson will continue next month)

 

      The editor of this publication is James A. Nelson.  He and his wife are members of the Messiah Baptist Church, Wichita, Kansas.  You may contact him a:  jan@twinvalley.net.  The webmaster is Martin Gutzmer, mrgutzmer@gmail.com  The sponsor of this page is David Pickett, dr_pickett@hotmail.com.  Your comments are welcome


 

 

 

poorest wine when all the guests were filled. When the servants served the newly created wine to the master of the feast, the master called the bridegroom and said, "You have kept the good wine until now!" (v. 10).

8-A. Jesus Turned Water into Wine, Prqying His Deity in His Power to Create (John 2:1-11)-jesus chose a wedding in Cana of Galilee to present the first of seven signs that prove His deity.

In this first sign the Lord Jesus transcends the laws of nature that He established when He "created the heavens and the earth" (Gen. 1:1, page 2). Here He demonstrates His authority over creation, because He is the Creator. "For by Him all things were created" (Col. 1:16, page 1202).

Nature takes months to turn water into wine. The water, vitamins, and minerals are drawn uP. through the roots, stem, and branches of the grapevine, and thro,ugh the complex process of photosynthesis they are turned into the fruit that ripens in the sun. The fruit is then harvested, pressed, and made into wine. Only God, who created all things and established the laws of nature, could, in an instant, duplicate the process of nature by turning water into wine. It was a' perfect vintage, created by the omnipotent God.

It was the custom, at such a celebration, to serve the best wine at the beginning of the feast, and the

8-A. Jesus Turned Water into Wine, Prqying His Deity in His Power to Create (John 2:1-11)-jesus

 

 

 

8-A. Jesus Turned Water into Wine, Prqying His Deity in His Power to Create (John 2:1-11)-jesus chose a wedding in Cana of Galilee to present the first of seven signs that prove His deity.

In this first sign the Lord Jesus transcends the laws of nature that He established when He "created the heavens and the earth" (Gen. 1:1, page 2). Here He demonstrates His authority over creation, because He is the Creator. "For by Him all things were created" (Col. 1:16, page 1202).

Nature takes months to turn water into wine. The water, vitamins, and minerals are drawn uP. through the roots, stem, and branches of the grapevine, and thro,ugh the complex process of photosynthesis they are turned into the fruit that ripens in the sun. The fruit is then harvested, pressed, and made into wine. Only God, who created all things and established the laws of nature, could, in an instant, duplicate the process of nature by turning water into wine. It was a' perfect vintage, created by the omnipotent God.

It was the custom, at such a celebration, to serve the best wine at the beginning of the feast, and the

chose a wedding in Cana of Galilee to present the first of seven signs that prove His deity.

In this first sign the Lord Jesus transcends the laws of nature that He established when He "created the heavens and the earth" (Gen. 1:1, page 2). Here He demonstrates His authority over creation, because He is the Creator. "For by Him all things were created" (Col. 1:16, page 1202).

Nature takes months to turn water into wine. The water, vitamins, and minerals are drawn uP. through the roots, stem, and branches of the grapevine, and thro,ugh the complex process of photosynthesis they are turned into the fruit that ripens in the sun. The fruit is then harvested, pressed, and made into wine. Only God, who created all things and established the laws of nature, could, in an instant, duplicate the process of nature by turning water into wine. It was a' perfect vintage, created by the omnipotent God.

It was the custom, at such a celebration, to serve the best wine at the beginning of the feast, and the