Saturday, November 8, 2008



The word “Church” does not appear in the Old Testament; however, in the Book of Acts reference is made to it in relation to an Old Testament event.
Acts 7:37-38

37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:

This word “Church” is never used in the New Testament to describe a building, contrary to the popular usage today. This word is a translation of the GREEK> ekklesia (ek-klay-see'-ah); a calling out, i.e. (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both): translated in the King James Version of Scripture as – assembly or church. The first mention is in Matthew 16:18.
Matt. 16:18

18 And I say also unto thee, That thou art Peter and upon this rock I will build my church; and the gates of hell shall not prevail against it.

The kingdom (that part of the kingdom which had been offered to Israel - that nation that God had chosen to establish His Theocracy; - the kingdom of the heavens, here called “the kingdom of God” in Matt. 21:43) was taken from Israel with a view to the previously mentioned Church being called into existence to be the recipient of the offer. This is what Paul was addressing in Rome, recorded in the Book of Acts:
Acts 28:28

28 Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.

This is the same group Peter made reference to:

1 Peter 2:9-10

9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

The term “House of God” is used by most Christians to describe the building that houses the meetings of the Church. This must be an incorrect expression as we see a strong rebuke given by Stephen to those who would build a “house” for God.
Acts 7:48-50

48 Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,

49 Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?

50 Hath not my hand made all these things?

In the Old Testament, the Tabernacle as well as the Temple were referred to as the “house of God” because the symbolic presence of God dwelled there (the Ark of the Covenant). However, God now dwells in the believer and so he or she becomes the Temple/House of God.
1 Cor 6:19

19 What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?

1 Peter 2:5

5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices , acceptable to God by Jesus Christ.

Satan has blinded the eyes of men to be misguided into thinking the building in which the Church meets is the “House of God,” and so much attention and money is put into it to even further his cause.

One may ask, “Is this really an important issue to understand?” It is most important because if we don’t we miss a very important truth.
1 Tim 3:15

15 But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God , which
is the church of the living God, the pillar and ground of the truth.
If the “House of God” is a building, then we need only to know how to behave ourselves when we are there; but if it’s the spiritual house of which the believer is a part, he must behave himself at all times.

Moses in the Old Testament was not arbitrarily told to build a Tabernacle, but to prepare a people: (See Deut. 32:1-21). A people whose failure to bear fruit and rejection of God’s kingdom brought about a “new people”; the Church which is predominantly made up of Gentiles. Jews can be a part of this Church but they have to put their faith in Jesus Christ to be recipient of this new creation.
2 Cor 5:17

17 Therefore if any man be in Christ , he is a new creature: old things are passed away; behold, all things are become new.

When David desired to build a house for God, he was told by Nathan the prophet that God would build him – David a house (1 Chron. 17:1-15) and his seed, in (v. 12) was primarily fulfilled in his son Solomon, but the secondary reference had to be Jesus Christ, the only One with an eternal throne. Let us rejoice in the fact that we are apart of this house through David’s greater son, Jesus Christ. And may our behaviour in this house be one that will cause the Lord of glory to commend us at His Judgment Seat some day.
1 Peter 2:1-6
2:1 Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

2 As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

3 If so be ye have tasted that the Lord is gracious.

4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

Tuesday, September 9, 2008



Rom 5:12-14

12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

13(For until the law sin was in the world: but sin is not imputed when there is no law.

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.
The account of Adam and Eve in Genesis chapters one through three provides us not only with the one true account of man’s beginning, but the account also provides us with the original type of Christ and His bride. God has interwoven great spiritual lessons into the account of man’s historic beginning, reflecting upon the person and work of His Son.

Adam was the first man upon the earth. He was also a type of Christ, the Second Man, the Last Adam:
1 Cor 15:45-47

45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

47 The first man is of the earth, earthy: the second man is the Lord from heaven.

The experiences of Adam and Eve prefigure the experiences of Christ and His bride. The basic principles relating to the formation of the bride and the redemptive work of the Son in relation to the bride are set forth in these chapters and remain unchanged throughout Scripture.


Gen 1:27

27 So God created man in his own image, in the image of God created he him; male and female created he them.

Gen 2:18

18 And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him.

Gen 2:21-22

21 And the LORD God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

Eve was created in Adam at the very beginning, but was not brought into existence as a separate entity until a later point in time. Adam was put to sleep, his side opened, and from this open side God took one of his ribs and formed Eve. Eve was taken out of Adam and then presented back to Adam for “a helpmeet.” Eve a part of the very being of Adam; and now, a separate entity from Adam; deemed Adam incomplete without her. In this respect, Eve, being presented back to Adam for “a helpmeet,” completed Adam. In the highest sense, God looked upon the existing union as “one flesh”
Gen 2:21-24

21 And the LORD God caused a deep sleep to fall upon Adam and he slept: and he took one of his ribs, and closed up the flesh instead thereof;

22 And the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man.

23 And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man.

24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.

The bride of Christ has existed in the Son from eternity past. The bride’s existence and salvation dated from “before the foundation of the world”

Eph 1:4

4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

Rev 13:8

8 And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

The bride, however, could not be brought into existence as a separate entity until after the Son had been put to sleep and His side opened.

This occurred at Calvary. The Son died, and His side was opened. Out of His opened side issued forth “blood” and “water” – the two elements necessary to bring into existence the bride, separate from the body, but still part of the body: [John 3:5 “Except a man be born of water and the Spirit…..]
John 19:34

34 But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water.

Once the complete, redeemed bride has been brought into existence through the means which God has provided, the bride will be presented back to the Son, completing the Son. In the highest sense, God will look upon the existing union as “one flesh.” (Eph. 5:26-32).

God’s past work of bringing Eve into existence and His present work (to be completed in the future) of bringing His Son’s bride into existence must be studied in the light of one and other. In Genesis 2:22 God took a rib from Adam’s side and “made he a women.” The Hebrew word translated “made” in this verse is banah, which means, “to build.” Eve was created in Adam at the beginning, later taken out of Adam, built into a bride, and then presented back to Adam. In Matthew 16:18 Christ said, “…upon this rock I will build my Church.” The Church (in the sense in which the word is used in Matt. 16:18), created in Christ from eternity past, is presently being called out of the body and built into a bride. And the time when this process will be completed and the bride presented back to the Son lies in the future.
(The word “Church” comes from the Greek word [ekklesia], which means “called out.” And this word is used in the New Testament in more than one way. It is used during the present dispensation relative to all of the saved, for the bride has yet to be singled out and set apart from the remainder of the saved. That is to say, the bride, though presently being called out of the called, has yet to be set apart as a separate entity [e.g. Rev. 1-3]. However, looking beyond this present dispensation [following the time when the bride will have been set apart in the preceding manner], the use of the word ekklesia becomes more restrictive in the way the matter is looked upon in the NT.

Referring to time beyond the present dispensation, the word ekklesia is used relative to those who will be placed as firstborn sons, adopted [“adoption” (Gk. huiothesia) means son-placing] – placed in a position to rule and to reign, for, within the human realm, firstborn sons alone can rule:
Heb 12:23

23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

And those sons, looked upon in another respect, will rule as consort queen with God’s Son, Jesus. These will be the ones who, in accord with Genesis chapter two, will be removed from Christ’s body, forming the bride of the Second Man, the Last Adam.

The “called out” being removed from the “called” is what is in view in Paul’s reference to an “out-resurrection” in Phil. 3:11 [“resurrection,” KJV; Gk. ex anastasis, “out-resurrection”]. Ex anastasis is a compound word which literally means “to stand up - out of.” It is one group standing up out of a single larger group – the “called out” being removed from the “called.” And this will result from issues and determinations emanating from the judgment seat of Christ.

Remaining within the future scope of the matter and the exact meaning of the word ekklesia [called out], the clear teaching of Scripture attests to the fact that those who will form the bride in the coming day are not those presently being removed from the world. Those taken from the world are the “called.” The “called out” are to be taken from the “called,” [the saved, the body].

So we see then, the Church in the coming day - will be the body of Christ [cf. Col. 1:18] in the same sense that Eve was the body of Adam. She was bone of his bones, and flesh of his flesh [Gen. 2:23]. ALL of Eve was Adam’s body, but she was not ALL of Adam’s body.

“We are members of His body, of His flesh, of His bones” [Eph. 5:30]. ALL of the bride will be of Christ’s body, but not ALL of His body will be the bride.)

Thus, contrary to that which is commonly believed in Christendom, the bride – in either the type or the antitype – does not constitute all of the body. Just as Eve was taken out of Adam’s body, the bride of Christ will be taken out of His Son’s body. The entire body over which He is the Head consists of all the saved during this present dispensation. But the bride consists of a smaller group which is presently being called out of the larger group, i.e. called out of the body.

All of the saved are “called” and form part of the body, but only the “called out” – those to be taken out of the body – will form the bride of Christ. The bride will be a selection out of a selected.
Matt 22:14

14 For many are called, but few are chosen [lit. ‘few are called out’]
The type has been set, and the antitype MUST follow the type in exact detail.

Note that man had no part in God’s work surrounding the formation of Eve – from the time of her creation in Adam; neither can man have a part in the formation of the Son’s bride. It was Christ, not man, Who said, “…I WILL BUILD my Church.”

Monday, August 18, 2008



We are living in a time when almost anything goes, Christians today are making adjustments to be accepted in the world’s system; instead of setting standards that the world will admire and adhere to. Churches are now “sanctifying worldly acts” to make them acceptable in their services. A common phenomenon is “praise dance” and the so-call Scriptural bearing for that is: David danced before the Lord (2 Sam. 6:12-23). But has anyone taken the time out to look at that word “dance” in verse 14 and see if David was really doing what's done these days in our Churches?

The Hebrew: OT:3769 karar (kaw-rar'); a primitive root; to dance (i.e. whirl): -dance (-ing).

Let us look at some references that show how God deal with His people as it relates to sin and disobedience and consider if He deals differently today:

Gen 4:8-13

8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.

9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper?

10 And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground.

11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand;

12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.

13 And Cain said unto the LORD, My punishment is greater than I can bear.

1 Chron 10:11-14

11 And when all Jabesh-gilead heard all that the Philistines had done to Saul,

12 They arose, all the valiant men, and took away the body of Saul, and the bodies of his sons, and brought them to Jabesh, and buried their bones under the oak in Jabesh, and fasted seven days.

13 So Saul died for his transgression which he committed against the LORD, even against the word of the LORD, which he kept not, and also for asking counsel of one that had a familiar spirit, to inquire of it;

14 And inquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse.

2 Sam 6:4-7

4 And they brought it out of the house of Abinadab which was at Gibeah, accompanying the ark of God: and Ahio went before the ark.

5 And David and all the house of Israel played before the LORD on all manner of instruments made of fir wood, even on harps, and on psalteries, and on timbrels, and on cornets, and on cymbals.

6 And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it.

7 And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God.

Deut 34:1-5
34:1 And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan,

2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,

3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.

4 And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither.

5 So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD.

Do you remember what Moses’ sin was?
Num 20:8-12

8 Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.

9 And Moses took the rod from before the LORD, as he commanded him.

10 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?

11 And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.

12 And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.

The children of Israel:
1 Cor 10:1-11
10:1 Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;

2 And were all baptized unto Moses in the cloud and in the sea;

3 And did all eat the same spiritual meat;

4 And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

5 But with many of them God was not well pleased: for they were overthrown in the wilderness.

6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.

7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play.

8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand.

9 Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.

10 Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.

11 Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.

The Marriage Feast:
Matt 22:9-12

9 Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.

10 So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.

11 And when the king came in to see the guests, he saw there a man which had not on a wedding garment:

12 And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless.

The Five Foolish Virgins:
Matt 25:10-13

10 And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.

11 Afterward came also the other virgins, saying, Lord, Lord, open to us.

12 But he answered and said, Verily I say unto you, I know you not.

13 Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

The Unprofitable Servants:
Matt 25:26-30

26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:

27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.

28 Take therefore the talent from him, and give it unto him which hath ten talents.

29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.

30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

The Unfaithful Servant:
Luke 19:20-27

20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:

21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.

22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?

24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.

25(And they said unto him, Lord, he hath ten pounds.)

26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.

27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Where Sin Abounds:
Rom 5:19-21

19 For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

21 That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.

How Can We?
Rom 6:1-6
6:1 What shall we say then? Shall we continue in sin, that grace may abound?

2 God forbid. How shall we, that are dead to sin, live any longer therein?

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:

6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.

Friday, July 25, 2008



The peoples of earth long for good governants. Over the centuries we have placed out trust in men who make great promises; stating (when they get elected to power) how they will improve the lives of their constituences, and almost always - they prove to be untrue. It is inated in mankind to want "power" [well God made us to have dominion]; and someone says, "power corrupts and supreme power corrupts supremely."

In keeping with the line of Biblical teaching as it pertains to regality, (rulership) Lucifer [who later became Satan] – positioned by God as the earth’s ruler in the beginning (Ezek. 28:14) – has ruled the earth, uninterrupted, since that time even until now. And Satan’s rule has always been under God, though a rebel ruler under God following the fall.

Throughout Man’s Day, Satan has carried out this rule through nations. And he accomplishes this rule through a complete generation of powers and authorities within his kingdom – i.e., through angelic rulers (fallen angels), to whom power and authority has been delegated:
Eph 6:12
12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. NIV

Particular angels have been placed over particular nations. Then, under each of these angelic princes placed over nations, there are numerous other angels assigned to occupy lesser positions of power and authority.

This is the manner in which the government under Satan, in the heavens, is revealed to presently exist; and this established government, with respect to individual nations, angelic princes, and lesser angelic rulers assigned under these princes, apparently corresponds to a complete gradation of powers and authorities within the various nations on earth (Dan. 10:13-20).

However, there is one exception to Satan’s rule in this respect. In Satan’s kingdom, there is no angelic prince and there are no lesser angelic rulers holding position over Israel. Israel is a separate and distinct nation, God’s first born son, and is not to be “reckoned among” the nations.

The angelic prince which exercises this type of power and authority over Israel during Man’s Day is revealed to be Michael, an angel not associated with Satan’s fall and his kingdom. And any angelic rulers under Michael would also, of necessity, be outside of Satan’s domain and rule:
Dan 10:21
21 But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.

Note Rev. 12:1ff in this respect. Israel and the nations are in view on the one hand (vs. 1-6), and Michael and his angels, along with Satan and his angels, are in view on the other (vs. 7-9), with everything being regal in nature.

(In the preceding gradation of powers and authorities, the angelic rulers – whether those consisting of Satan and his angels, or of Michael and his angels – exercise power and authority from a heavenly sphere. All hold their positions under God [though Satan and his angels are rebel rulers], and all rule through those whom God has placed in position of power and authority on the earth.

The heavens do rule” in this respect. This rule begins with God [in the heavens] and progresses through angels [also in the heavens] to men [on the earth]. “there is no power but of God,” and “the powers that be [whether in the heavens, or on the earth] are ordained of God” [cf. Dan. 4:17-26; Rom. 13:1, 2].

During the present day and time, angels – both within and without Satan’s kingdom – continue to hold previously appointed regal positions [appointed by God] in the preceding respect. Note that even those represented by the twenty-four elders in Rev. 4, 5 remain crowned and retain a regal connection with God’s throne until a particular, revealed time yet future. And that future time is associated with events immediately following the present dispensation, events occurring near the conclusion of Man’s Day anticipating Christ and His co-heirs taking the kingdom.

The things reiterated in the preceding three paragraphs form fundamental, foundational Biblical teachings surrounding the government of the earth – past, present, and future. And possessing a proper understanding of the government of the earth forms a fundamental, foundational basis for properly understanding numerous related things surrounding Israel and the nation seen occurring in the world today.)

Knowing the things surrounding how the present kingdom on this earth is established – which includes not only the nations but Israel as well – is the key to seeing and understanding the central and primary reason for Satan’s continuous hatred of the Jewish people down through the years. And this is something which has resulted in or has had a direct bearing upon all of the anti-Semitism over centuries of time, as well as the present unrest in the Middle East.

Tuesday, July 22, 2008



Ex 4:22-23

22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn:

23 And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn.
Isa 43:1
43:1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
Rom 9:4

4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

The nation Israel is God’s “son” because of creation. God performed a special creative act in the person of Jacob (Isa. 43:1); and, as a result, not only Jacob, but his descendants through his twelve sons – forming the nation Israel – are viewed in Scripture as God’s “son.”

Then, the nation of Israel is more than just God’s “son.” This nation, because of a subsequent adoption, is God’s firstborn son. That is, God, at a time following His creative activity surrounding Jacob and a nation emanating from his loins, adopted this nation, placing the nation of Israel in the position of His firstborn son (Exo. 4:22, 23).

Note Isa. 43:5-7 relative to both creation and sonship:

Isa 43:5-7

5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;

6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;

7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.

The reference is to a future regathering of the Israelites from a worldwide dispersion. The Israelites, in connection with creation mentioned in verse one and seven, are referred to as God’s “sons,” with “daughters” used contextually within this same thought – i.e., within the thought of creation resulting in “sonship.”

(With respect to both males and females viewed in relation to sonship, the nation as a whole is almost always spoken of in the sense of a son, or in the sense of sons when referring to individuals comprising the nation [which would include both males and females].

For example, expressions used in verses such as Exo. 1:1, 7, 9 or Acts 5:21; 7:23, 27 to describe all those comprising the nation [both males and females] is “the sons of Israel” [NASB (The Hebrew word translated “sons” in Acts 5:21; 7:23, 27 and other similar NT passages is huios. These respectively are the Hebrew and Greek words for “son,” and both should be so understood and translated)].

Thus, the use of “daughters” in connection with “sons” in a verse such as Isa. 43:6 must be understood in the preceding respect. It must be understood in a similar respect to the way God’s wife [Israel] is also viewed – as God’s son.

The way in which the government in God’s kingdom was originally established, only sons could rule. Then, in relation to man and the earth, two things are seen in this respect: only firstborn sons can rule; and there has to be a husband-wife relationship within this rule. With the wife, of necessity, also being a firstborn son.)

Isa. 43:7 clearly states that every descendant of Jacob is himself a special creation, as Jacob is seen as a special creation back in verse one). Whether this is understood as a passing on of he sonship status through birth, or as God stepping in at the time of birth and performing an individual, creative act, is immaterial. The fact remains that, because of creation, Jacob is seen as a son of God; and, through procreation, all of his descendants are seen in Scripture individually as sons of God, with the nation as a whole seen collectively as God’s son (Exo. 4:22, 23).

This entire thought of creation and sonship, followed by adoption, is what separates and set apart both the Jewish people individually and the nation of Israel as a whole from all the Gentile (individually or nationally). Scripture makes a sharp distinction between Israel on the one hand and the Gentile nations on the other. The Jewish people comprise a separate and distinct nation which is not to be “reckoned among the nations” - the Gentile nations (cf. Num. 23:9; Deut. 7:6; Amos 3:1, 2).
Taken from Arlen Chitwood's book God's Firstborn Sons, pg. 11

Monday, July 21, 2008



George N. H. Peters, The Theocratic Kingdom of Our Lord Jesus, the Christ, 1:402 says:
The doctrine of the kingdom in its covenanted aspect gives us the key to the doctrine of election. The language referring to election based (1) on the Divine Purpose relating to this Theocratic Kingdom; (2) on the Plan embraced in that Purpose, of gathering out of a people, - whose character, etc., is predetermined – to whom it can be entrusted; (3) on the acceptance of the conditions by persons through which they come into the line of that purpose. The election then (a) is, so far as God is concerned, pre-ordained; such a people will be gathered (as even Moses predicted) for such a kingdom of kings and priests to be established and, as God changes not, it will most assuredly be carried into execution.; (b) on the part of man, he comes in the line of the predestined order, or elect, or chosen, just as soon as he accords or falls in with the determined process of engrafting through faith in Jesus Christ.

Ephesians 2:14 speaks of Christ breaking down the “middle wall of partition” between Jews and Gentiles. Note that this is between Jewish and Gentile believers in Christ and not between Jewish nation and Gentile nations. No Gentile nation has been chosen in place of the Jewish nation, for this would violate God’s oath-given covenants. Israel as a nation rejected their Messiah, but in other that God’s promise and His purpose to establish His kingdom on the earth might be fulfilled to the elect nation, He continues the election by incorporating Gentile believers. He requires a certain determined number for the accomplishment of His purpose: This is “the blindness in part is happened to Israel, until the fullness of the Gentiles be come in” (Rom. 11:25).

This plan for the Church and Israel is explained in Romans 9-11. Notice several important points:
1.The passage is dealing with the election of Israel, not the Church (9:3, 4).
2.It has to do with election to religious privileges rather than with personal salvation (9:4, 5).
3.It speaks of both national and individual election (9:4, 6-7).
4.The consequences are earthly; election is not said to be to heaven or hell.
5.This chapter reveals that corporate or national election does not save individuals. National election is to national privileges, but each individual person needs salvation, and Paul was burdened for his Jewish brethren.
6.This passage records and explains the fall and restoration of Israel (because they rejected their Messiah). They are being chastised in this age (Deut. 28:63-68; Acts 13:46; 18:6).
7.All Israel is not the true Israel – the unbelieving ones are excluded from the ministry and privilege (Rom. 9:6) as well as eternal life (9:31-32).
8.Isaac and Jacob were elected for the privilege of being the pathway of the seed from which Christ was born (9:7-13).
9.God overrules evil for His own purpose. Pharaoh is an example. Exodus says that on occasion God hardens Pharaoh’s heart, and that at other times He hardened His own heart. God hardened his heart by letting him exercise his own will, which became a little harder each time he resisted God. The word fitted in Romans 9:22 can be translated in the middle voice to read, “What if God, willing to show His wrath, and to make His power known, endured with much longsuffering the vessels of wrath [who have] fitted [themselves] to destruction.”
10.Whether for Jews or Gentiles, righteousness always comes by faith (9:30-32).


God does not arbitrarily give away what He promised by an oath to give to Israel. By faith we are identified with Christ in His death, burial, and resurrection (Rom. 6:3-4). “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection” (6:5). The words planted together, from a biological work in the Greek, are used to mean grafted into or joined with Christ. Because of our position in Christ, who is God’s Elect (Isa. 42:1), corporately we are also called elect (1 Pet. 1:2; Rom. 8:33; 2 Tim. 2:10; Tit. 1:1; Col. 3:12). And because of this union with the living Christ, we are said to be chosen “in him” (Eph. 1:4). This is positional truth. We are not said to be chosen and “put into him.” Because of our position “in him” we receive these blessings. Both individual Jews and Gentiles are being added to His body, the Church. We have unique privileges as “the body of Christ” and in Christ as “the seed of Abraham” (Gal. 3:6-9, 14, 16, 18).

The word predestination in its various forms only appears four times in the Bible (Rom. 8:29, 30; Eph. 1:5, 11). It is always used in connection with the saved and tells about the special character of blessing that is theirs: “to adoption,” “to the praise of his glory,” or “conformed to the image of his Son.”

Hubert Lockyer in his book: All the Doctrines of the Bible, Pg. 153 says:

What must be born in mind is the fact that predestination is not God’s predetermining from past ages who should and who should not be saved. Scripture does not teach this view. What it does teach is that this doctrine of predestination concerns the future of believers. Predestination is the divine determining the glorious consummation of t all who through faith, and surrender become the Lord’s. He has determined before had that each child of His will reach adoption, or “son-placing” at his resurrection when Christ returns. It has been determined before hand that all who are truly Christ’s shall be conformed to His image (Rom. 8:29; Eph. 1:5).

From The Kingdom Of God Visualized, Pg. 123

Sunday, July 20, 2008



If there is ever a question as to which Bible doctrine cause the most confusion and division in Christendom, surely it would be the Doctrine of Election. History, heresy, misconceptions and the misuse of terms have all contributed to the confusion. It is hard to believe that if a person was isolated on an island and studied by himself that he would come up with any of the usual elaborate systems. The following view is not presented for polemical purposes, but as an effort to make a contribution towards understanding this difficult doctrine and especially its relation to position and service in the kingdom.

Let us first examine the meaning of the word “election” and then trace the biblical usage as it develops, to compare the usage in the Old and New Testaments, as well as some historical interpretations that have influenced our thinking.

The word “election” and its cognates, elect, chose and chosen, all mean practically the same thing and often times are translations of the same word. Choosing, whether referring to God or man, is directly related to an act of the will. No one would question the fact that God is not limited in His choices by anything outside of Himself; in contrast, man sometimes limited by knowledge, power, ability, or some other restrictions. Creation is a good example of the many choices that God made. There are all kinds of created beings: men, angels, animals, fish etc. God could have chosen to create all creatures the same, but He didn’t.


The Old Testament abounds in examples of God election or selecting for outward privileges. This electing can be divided into two classes: individual and corporate.


One of the most important recorded choices is God’s selection of Abraham as the father of a new nation. Moses was chosen as the leader to deliver Israel (Exo. 3:10; Ps. 106:23); Aaron was chosen as God’s high priest (Ps. 105:26); and David was chosen as king (1 Sam. 16:12; 20:30). Christ is also prophetically referred to as God’s elect in Isaiah 42:1. All of these refer to ministry or outward privileges and not to salvation.


The nation of Israel is an example of corporate election:
Isa 45:4

4 For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

It was to this elect nation that the kingdom was offered, and the people were to be a kingdom of priests (Exo. 19:5, 6). God also choose Judah as the ruling tribe of Israel (1 Chron. 28:4).

The Old Testament Jew’s general understanding of election is: God choosing them to establish a kingdom that would be an everlasting kingdom (eternity).
1.They understood that they had been chosen (elected) as a special people, a
nation of priests.
2. The Word of God has been committed to them (Rom. 3:2).
3. The Messiah (represented by the star), was to be born of the Jews.
4. When the Messiah came, the dead would be raised and the kingdom


Some Jews were trusting that their family relationship or membership in an elect nation would automatically give them a place in the kingdom without repentance. But John the Baptist warned them:
Matt 3:9

9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

This verse clearly illustrates “election” in the New Testament, following the same pattern used in the Old Testament. There are both individual and corporate elections, and being a member of a chosen (elect) nation does not guarantee individual election. Examples of individual election to ministry include apostles (Luke 6:13-16), the seventy witnesses (Luke 10:1), and missionaries (Acts 13:1, 2). Some, such as the apostles, had eternal significance in the kingdom (Matt. 19:28). An example of a corporate use is given in 1 Thess. 1:4, where the Church is called “elect”. At this point it must be noted that election is used in ways other than to eternal life.

Because of the rejection and crucifixion of their Saviour-King, elect Israel was temporarily set aside as a nation while God instituted a new program of election. He now is selecting from Jews and Gentiles a new assembly that He calls the Church. When this is completed, He will come to the earth a second time, raise the righteous dead, and establish His kingdom. The elect of both Old and New Testaments will have an important place in this great kingdom.