THE BIBLE - A BOOK OF REDEMPTION

FROM RUIN TO REDEMPTION

The Bible is a book or redemption, from Genesis 1:1, 2 we have a caption of the entire theme of this great Word of God.

God created the World and Lucifer the chief angel was put in charge of it, his heart became lifted up and wanted to be like God in the act of pride that brought about his fall Isa 14:14.

14 I will ascend above the heights of the clouds; I will be like the most High.

After a long period of the earth in it’s ruin state, God revisited His act or creation to restore the earth that had become void and without form as a result of Satan’s fall seen in Gen. 1:2. It took God six twenty-four hours to restore this ruined earth. God’s intention was to restore for Himself, the earth that He had created, and so on the sixth day of His restoration of the earth, He made man; that He would now have to rule the earth with Him instead of Lucifor, now Satan. That is the purpose of man clearly stated in his creation, [to have dominion—to rule with God]

Gen 1:26, 28

26 And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.

28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

Satan was successful in causing man to fall and in the very same manner like himself, wanting to be like God Gen 3:4-5

4 And the serpent said unto the woman, Ye shall not surely die:

5 For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.

God is now in the act of restoring man that is ruined as a result of sin, the very same manner in which He restored the earth. The earth got into this state of ruin because of Satan’s desire to be like God, and ruin resulted; man ate of the forbidden fruit with the promise that he would be like God, and the same result-ruin. This brightens our understanding of: John 3:16-17

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
KJV

The Bible’s teaching of Salvation/Redemption, is to restore fallen man to that purpose for which he was created, (to have dominion). If you would notice after man fell and God destroyed the earth again with the waters of the Flood; man restarted with a similar command as was the first but with an obvious omission of the charge, that "to rule” simply because God now has to restore him (man) before he can rule.

Gen 9:1
9:1 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth.

God used six twenty-four hours to restore ruined earth (Gen. 1 & 2) ; He is now using six days, (each one-thousand years in length), to restore ruined man. And will rest on the seventh day,(also a thousand years in length - the Millennium) 2 Peter 3:8

8 But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.

The book of Hebrews for example, speaks about the seventh (1000 year) day of man’s restoration. Hebrews is not talking about the “common salvation” (Jude 3) but “so great a salvation.” Heb 2:3

3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

This was the salvation that Jesus spoke about while He was here on earth, often referred to in some instances as “eternal life.”

This is the kingdom of God that Jesus came to preach in the act of restoring man. According to the Genesis account, God’s main business is to restore (the earth and man-the creature and the creation).

That is what He was explaining to Nicodemus: John 3:3
3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

That’s why in Hebrews 6:6 it speaks about the impossibility of restoration if one neglect “so great salvation.” Esau is used in the book to illustrate the no return to this rest-inheritance if one falls away, even when it is sought with tears (Heb. 12:16, 17). Esau continued to be Isaac’s son, but he lost the status of “first-born” and was no longer the heir, never to be restored to him again. It is the same with us today, if we lose this “great salvation” we cannot escape. That is what the Bible mean by “loosing one’s soul.” For this "great salvation" is the salvation of the soul that is earned, unlike the salvation of the "spirit" that is the free gift of God. Matt 16:26

26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?

If we would read the Scripture with an understanding that we are in the period of preparation to be ushered into the “rest” that the writer of the Book of Hebrews addresses, the seventh day of the restoration of man; we will see a different spin on lots of our interpretations.

It is my prayer that we will get a proper understanding of the words of Jude and bring the church back to contending.... Jude 3-4

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.

4 For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

There is a need for us as beleivers to grow, move on from the foundational stuff and move on to the "meat" of the Word of God and prepare to meet the Lord at His judgment seat.

Heb 6:1-2
6:1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection …….

KJV

KINGDOM TAKEN FROM ISRAEL

PROGRESS OF THE KINGDOM PROGRAMME

An overview of the Scriptures will show that God intends to establish a (theocracy) kingdom with His subjects. The outline of the kingdom programme is as follows:
1.The offer of the kingdom in – AD 26
2.The rejection of the King and the kingdom – AD 30
3.The re offer of the kingdom at Pentecost – AD 30-35
4.The rejection of the King and the kingdom at Jerusalem at Stephen’s
death – AD 35
5.Preaching in the dispensation – AD 35-60
(a) Jesus the Christ, the Saviour-King, and His kingdom
(b) God’s plan for the Gentiles (Acts 15:14-17).

For thirty years Israel at home and abroad continued to reject Jesus as the Saviour-King and His offer of the kingdom. So the kingdom was delayed, postponed, or held in abeyance until the time in the future when Israel will turn to their Messiah. Because of this rejection by Israel, the character of the visible Church emerged.

Because of our place historically, it is hard for us to understand how little the early believers understood about the Church. Nothing had been revealed in the Old Testament concerning the Church, so it is only in the light of the New Testament epistles that we understand the significance of the newly formed assemblies of believers called “Church”.

The kingdom of the heavens was first offered to Israel by John the Baptist, the forerunner of Christ; the offer was then continued by Christ and His disciples. Israel though, beginning with John, spurned the offer. And not only did Israel spurn the offer, but the Jewish people terminated their rejection by crucifying the Heir, their Messiah.

But even though the Jewish people had done these things, God was longsuffering towards them. He, at this point, was not finished with Israel in relation to the proffered kingdom.

After God had raised His Son from the dead, He called a new entity into existence to be the recipient of that which Israel had rejected.

And for those comprising of this new entity – the “one new man,” in Christ, the Church – their first task had to do with proclaiming the message of the kingdom to Israel once again, constituting a re offer of the kingdom to the Jewish people.

This re offer of the kingdom began on the day of Pentecost as Peter and others, empowered by the Spirit who had been sent, proclaimed the message to Jews who had assembled in Jerusalem from every nation under heaven. These Jews had come up to Jerusalem to observe the feast of Pentecost (one of the three festivals to be observed in Jerusalem by Jewish males [Deut. 16: 16], and every man under the sound of those proclaiming the message on that day heard the opening message of the re offer of the kingdom in the native language of the country from which he had come (Acts 2:1ff).

This re offer of the kingdom to Israel continued for slightly over three decades (form 30 AD until about 62 AD). And throughout this time, though Israel held priority, the message was also to be carried to the Gentiles (something completely new, for the offer had been restricted solely to Israel up to this point in time [Matt. 10:5, 6]).

But beginning on the day of Pentecost – when a new entity was brought into existence and the re offer of the kingdom to Israel began – Gentiles were no longer excluded, though priority still belonged to Israel. As long as the re offer of the kingdom remained opened to Israel, the message was to be proclaimed “to the Jews first” {did you ever wondered what that meant?}. The Jewish people held priority in this respect. But, with the Gentiles no longer excluded, the message was to be proclaimed “also to the Greek [‘Gentiles’]” Romans 1:13-16; 2:5-10 [sections of Scripture written very near the close of the re offer of the kingdom to Israel]).

However, even though the offer of the kingdom was now also opened to Gentiles, those comprising the “one new man” (all converted Jews at the beginning) apparently, at first, had little to no understanding of this fact. For about the first ten years of the existence of the Church, the message continued to be carried to Israel alone (as in the original offer preceding Calvary). And even Paul, converted about midway through this period, insofar as the record goes, did exactly the same thing at first.

Two central things brought an end to events where the message was carried to Israel alone:

(1) The Lord took Paul aside as the one whom He had chosen to carry the message out into the Gentile world (cf. Acts 9:15, 16; Gal. 1:15-23; 2:2, 7). And this is where the revelation of the mystery is seen in Scripture. Viewing the mystery from this perspective, it simply has to do with all the different things involved in Paul’s taking the same message being proclaimed to Israel and proclaiming this message to the “nation” which the Lord had spoken of when He previously announced that the kingdom would be taken from Israel (Matt. 21:43). This was a nation which couldn’t be Jewish (for the kingdom had been taken from Israel); nor could this nation be Gentile (for the Gentiles were “aliens from the commonwealth [Gk. politeia, having to do with political or governmental activity] of Israel….and without God [Gk. atheos, from which the English word “atheist,” is derived] in the world” [Eph. 2:12]).

(2) Then the Lord took Peter aside, showed him the vision of the great sheet (containing all types of animals which were unclean to the orthodox Jew), and instructed him concerning that which He had cleansed, which Peter was looking upon as unclean. The reference was to the Gentiles, and Peter was not to look upon the Gentiles as unclean in relation to the message at hand. The message was to be carried to them as well, something which all those proclaiming the message to Israel up to this point in time had not been doing at all. And the household of Cornelius was used as the object lesson, with Peter instructed to carry this message to these Gentiles (Acts 10:1-48).

But, though this new nation was neither Jew nor Gentile, it would be formed from both; and this formation would occur mainly through God going to the Gentiles, “to take out of them a people for His name” (cf. Acts 15:14; 1 Peter 2:9, 10). And it is this new entity, taken mainly from the Gentiles, which would be offered the opportunity to bring forth fruit for the kingdom.

Thus, the message to be carried to the Gentiles was not to be carried to unsaved Gentiles but to the “new man,” taken mainly from the Gentiles – which was “neither Jew nor Greek [‘Gentile’],” but “a new creation,” in Christ (cf. 2 Cor. 5:17; Gal. 3:26, 28; Eph. 2:15).

The word “Gentile” is used to refer to this “one new man” numerous times throughout the Book of Acts and the epistles. And that which the Lord opened to Paul’s understanding had to do with the message surrounding the kingdom of the heavens being proclaimed to this new entity, which would be located mainly among the nations of the world.

(Though Paul had been called to carry the message to the Gentiles, as long as the re offer of the kingdom remained open to Israel, Israel held priority. The message had to be carried “to the Jews first” throughout this period. This was God’s ordained order. And this was the reason why Paul, during the course of his ministry in Gentile cities, always, without exception, went to the synagogues and proclaimed the message to the Jewish people first. Only after the Jewish people in a particular city had rejected the message did Paul go to the Gentiles in that city.

Paul continued his ministry in this respect all the way to Rome, when Israel’s priority was brought to a close. At the end of the Book of Acts, Paul, in Rome, sent for the Jewish religious leaders first. And when they had come, Paul spoke to them “of the kingdom of God, persuading them concerning Jesus, both out of the law of Moses and out of the prophets, from morning until evening” [v.23].

It was only after those religious leaders had rejected the message that Paul was free to go to the Christians in Rome with the same message. And it was only after he had spoken to these Jewish religious leaders, that Paul, because of continued Jewish rejection, announced for the third and last time:

“Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it” [v.28, cf. Acts 13:46; 18:6].

This marked the close of the re offer of the kingdom to Israel and the end of the Jewish priority seen throughout the Book of Acts. From this point throughout the remainder of the dispensation, the message of the kingdom would go only to the Gentiles [i.e. only to “the new creation,” in Christ]. And for a Jew to come under the hearing of the message throughout the remainder of the dispensation, following Paul’s statement in Acts 28:28, he would have to become a Christian. He would have to believe on the Lord Jesus Christ, exactly as an unsaved Gentile would have to do to come under the hearing of this message.)

Thus, the message of the kingdom carried to the Gentiles, either before or after Paul’s visit to Rome, could not be carried to unsaved Gentiles per se. Unsaved Gentiles were “dead in trespasses and sins,” along with being separated from both God and Israel’s political sphere of activity. Gentiles had to first hear the message which would not only allow them to pass “form death unto life” but would, as well, place them in a position where they were no longer separated from God and from Israel’s political sphere of activity. Only then could Gentiles hear the various things involved in the mystery.

This is the reason Paul, when first going to Corinth and finding a city filled with unsaved Gentiles, determined not to proclaim anything among them “save Jesus Christ and him crucified” (1Cor. 2:2). Those in Corinth had to first hear the message surrounding the simple gospel of grace. Having heard and heeded this message, would allow two things to occur: (1) their passing “form death unto life,” and (2) their positionally being “in Christ,” allowing God to recognize them as “Abraham’s seed, and heirs according to the promise” (cf. Gal. 3:29; Eph. 2:1). Only then would they be in a position to hear things surrounding the good news of the coming glory of Christ.

Within Paul’s proclamation of this message among the Gentiles, a ministry lasting about three decades, possibly two things stood out above all else in Paul’s summery statement as he stood before Agrippa in Acts chapter twenty-six and recounted his ministry: (1) “…..I was not disobedient unto the heavenly vision,” and (2) “….I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come” (vs. 19b, 22b).

MIRACLES IN THE CHURCH

CESSATION OF SIGNS, WONDERS, AND MIRACLES

1 Cor 13:8-10

8 Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

9 For we know in part, and we prophesy in part.

10 But when that which is perfect is come, then that which is in part shall be done away.
KJV

Paul in this passage referred to a day when the miraculous signs being manifested at that time would cease. It is evident that the whole panorama of spiritual sign-gifts (ch. 12) would be alluded to by the three which Paul singled out – prophecies, tongues, and knowledge.

All the spiritual sign-gifts would have to be looked upon together – as a unit, comprised of different parts – simply because of their interrelated purpose. They all existed for exactly the same purpose. When the Lord saw fit to bring His purpose surrounding these gifts to a close, they (all of them together, delineated by the three in 1 Cor. 13:8 (prophecies, tongues, and knowledge), would no longer exist.

Prior to: 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.
KJV

Paul had the power to effect bodily healings (portending Israel’s healing), for the offer of the kingdom was still opened to Israel: Acts 28:8-9

8 And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him.

9 So when this was done, others also, which had diseases in the island, came, and were healed:
KJV

But after this time, when the offer of the kingdom was no longer open to the nation – when healing for Israel was set aside with the nation, with the corresponding cessation of signs, wonders, and miracles – Paul no longer possessed this power.

At this time, Paul instructed Timothy, “….use a little wine for the stomach’s sake and thine often infirmities” (1 Tim. 5:23); and he later left Trophmius at Miletum sick (11 Tim. 4:20).

In 1 Cor. 13:8-10, two expressions are used in opposite senses – “in part,” and “perfect.” 1 Cor 13:8-10

8 Charity [Love] never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.

9 For we know in part, and we prophesy in part.

10 But when that which is perfect is come, then that which is in part shall be done away.
KJV

In these verses “in part” has to do with incompleteness (from ek meros, meaning “out of a part" [ pl. in the Gk. text of vv. 9, 10, ‘out of parts’],” and “perfect” has to do with completeness (from teleios, meaning “complete,” or “bringing to an end”). Thus, ek meros and teleios are used in antithetical senses.

Both expressions, since they have to with either the continuance or the end of the manifestations of supernatural signs, are inseparably connected with either the continuance or the end of the offer of the kingdom to Israel.

In this respect, incompleteness (shown by ek meros) has to do with that time prior to God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles still in evidence); and completeness (shown by teleios) has to do with that time following God finishing His work pertaining to the offer of the kingdom to Israel (with signs, wonders, and miracles no longer in evidence).

Thus, the thought sent forth by Paul in 1 Cor. 13:9, 10, contextually, is something quite easy to see and understand so long as the proper connection with manifestations of signs, wonders, and miracles is made. If this key is removed, the whole matter becomes impossible to properly see and understand.

Verse nine teaches that Paul and the others were exercising supernatural spiritual gifts. And they were exercising these gifts during the time of “incompleteness,” i.e. they were exercising these gifts during the period prior to the time God would “complete” His work with Israel relative to the proffered kingdom.

Verse ten then goes on to state that the time was coming when God would “complete” His work surrounding the reoffer of the kingdom to Israel. Then, the things being done during the time of “incompleteness” (during the time when the offer of the kingdom remained opened to Israel, prior to God completing His work in this respect) would “be done away” with.

This is exactly what occurred when the offer of the kingdom was withdrawn from Israel, with a view of God removing from the Gentiles “a people for His name.” The manifested signs, wonders, and miracles ceased. And this was in complete keeping with their usage in the Old Testament (pertaining to Israel and the kingdom), in complete keeping with their usage during the time covered by both gospel accounts and the Book of Acts (again pertaining to Israel and the kingdom), and in complete keeping with that which they portended (Israel’s spiritual condition, both present and future).

When Paul told the Jews for the third and last time that He was going to the Gentiles with the message which they had rejected (Acts 28:28) – with God then setting Israel aside for the remainder of the dispensation – signs, wonders, and miracles had to cease until such a time when God would once again resume His dealings with Israel relative to the kingdom. This is a truth drawn from the Old Testament, the gospel accounts, and the Book of Acts which, from a Biblical standpoint, cannot be denied.

This is where we are today – living during the time which Israel has been set aside awaiting “the fullness of the Gentiles” being brought to pass.

Rom 11:26

25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.
KJV

We are living during a time when signs, wonders, and miracles can have no part within the framework of God’s plans and purposes, for any such manifestation of supernatural powers would portend God’s dealing with Israel in relation to the nation’s spiritual condition and the theocracy during the present time, something which He is not doing at all.

According to the Book of Exodus and the seven festivals in the Book of Leviticus, Israel will appropriate the blood of the Passover Lamb – be redeemed – while still in a worldwide dispersion.

Israel today is unclean through contact with the dead body of God’s Son almost 2000 years ago. Israel must acknowledge (confess) this sin and put it out of the house. This will explain why, in Acts 2:1-36, connection with the beginning of the fulfillment of Joel’s prophecy, was to those in the Diaspora and had to do with the kingdom – the theocracy. Those in the Diaspora were the ones who, through Divine power, were to be re gathered back to the land, with a view to the nation being reestablished. It must, for that’s the way it is set forth both in the type in Exodus and the antitype in Joel.

In the preceding respect, note that it would be completely unnatural and non-Biblical to look for a supernatural manifestation of the Spirit within the Church today in connection with signs, wonders, and miracles. The same would apply relative to attempts to proclaim a salvation message today in connection with Acts 2:38, a statement directed to Israel and relating back to Joel’s prophecy.

BEFORE AND AFTER ACTS 28:28

Signs, wonders and miracles, were inseparably connected with the offer of the kingdom of the heavens to Israel (both in the original offer and the reoffer). In the gospel accounts (in the original offer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection of the message and Christ’s departure from the house (Matt. 12:22-32; 13:1), though seen throughout the period; and in Acts (in the subsequent reoffer), these manifestations of supernatural power were more evident prior to Israel’s climactic rejection once again and the introduction of Paul to carry the message to the Gentiles (Acts 7:51-58; 9:1-15), though, as in the original offer, seen throughout the period (ref. Chapters 1, 2, “Continuing from the gospels” and “ Restoration of the kingdom”).

There was a definite, revealed reason for the particular type manifestations of supernatural power – some which would not be true at all beyond that time when the offer was removed from Israel and the nation set aside, awaiting “the fullness of the Gentiles.” These signs, wonders, and miracles were not only inseparably connected with the offer of the kingdom to Israel (a connection established in the Old Testament Scriptures) but they spoke volumes in and of themselves. These manifestations of supernatural power reflected directly on Israel’s spiritual condition, past, present, and future – something dealt with throughout the Old Testament.

In this respect, before Israel’s climactic rejection in both the original offer and the reoffer, it was only natural for these signs, wonders, and miracles to be very prevalent. However, once these two climactic points had been reached, in each instance it was also only natural for the signs, wonders, and miracles to become less prevalent, though still in evidence because the offer of the kingdom remained open to Israel. Then, once the offer had been withdrawn (about 62 A.D.), it was not only natural but absolutely necessary that the signs, wonders, and miracles would cease altogether. They had to cease at this time. They would have been completely out of place beyond this point. And this can be seen from a Scriptural standpoint entirely apart from referring to 1 Corinthians, chapter thirteen – a section of Scripture in which Paul stated that they would cease, giving both the time and the reason.

Paul’s reference to this matter in his first letter to those at Corinth was made necessary because the Church in Corinth was a Gentile Church in which signs, wonders, and miracles were being manifested, with a view to provoking Israel to jealousy (Rom. 10-9; 11:11-14; cf. Acts 13:44, 45). And, Paul viewing that which was occurring in light of O.T. Scriptures, called their attention to the time and the reason when these manifestation of supernatural power would cease (1 Cor. 13:8-10).

PURPOSE FOR SIGNS, WONDERS, AND MIRACLES

Most of the manifestations of supernatural power during the ministry of Christ and the apostles (during the periods covered by both the gospel accounts and the Book of Acts) centered around bodily healings. This was the manner in which they were introduced during Christ’s ministry (Matt. 4:23-25), and this was the manner in which they were brought to a close about three and a half decades later during Paul’s ministry (Acts 28:7-9).

(And along with bodily healings, death was no longer irreversible [Mark 5:35-43; John 11:1-47; Acts 9:36-42; 20:7-12], material needs were miraculously supplied [food, drink, etc. (John 2:1-11; 6:1-14; Acts 5:19-23; 16:26)], there was deliverance from demonic spirits [Matt. 12:22; Acts 5:16], and angelic ministry was abundantly available [Matt. 4:11; Acts 12:7, 8, 23].)

The signs, centering around bodily healings (though included other related things), reflected on and had to do with a dual aspect of one thing – the spiritual condition of the nation Israel – an existing condition (shown prior to the healings) and a future condition (shown following the healings). And deliverance for the nation after this fashion set forth by the signs was contingent on national repentance, followed by baptism (cf. Matt. 3:1-11; 4:17, 23-25; 10:5-8; Acts 2:37, 38; 3:19-21).

The signs, wonders, and miracles were the credentials of the messengers of the gospel of the kingdom, depicting Israel’s spiritual condition both before and after the manifestation of supernatural power (necessary to bring the signs to pass). This would be the same manifestation of supernatural power which could and would – contingent on Israel’s repentance – bring to pass that which the signs spoke i.e. Israel’s future supernatural healing (accompanied by God’s supernatural provision for the nation in all areas of life, dealt with in all other various signs).

Israel’s spiritual condition prior to God’s miraculous healing is revealed numerous places in Scripture. But note Isaiah’s description of the nation in this respect.:

Isa 1:4-6

4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.

6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment.
KJV

This was the way Isaiah introduced Israel at the very beginning of his prophecy; but he didn’t remain at this point, depicting Israel’s spiritual condition during his day (a condition which has continued to the present day). Isaiah went on, at the beginning, to relate the main subject matter of his prophecy.

Israel was sick, but Israel could and one day would be cured of this sickness. And that is what Isaiah went on to also relate. Israel’s condition was not permanent. The nation would one day be healed. But there was a condition: “If ye be willing and obedient…..” (1:19a; cf. v. 18). Only then would the Lord turn His hand, purge the nation, and restore her rulers (1:25, 26). Only then would redemption occur, and only then would the kingdom with all its glory be restored to Israel (1:27-2:5). But when will Israel repent, allowing healing to occur? The answer is provided numerous places in Scripture, but note Hosea’s prophecy where the matter is dealt with in so many words.

In Hosea 5:13-6:2 Israel is pictured as sick, having a wound (near the end of Israel’s time of sickness, during the coming Tribulation), when the Assyrian (Antichrist) being unable to provide a cure (5:13). Help though is available, but it must come from the same source which Isaiah or any other of the other prophets sore foretold. It must come from the Lord. (5:14-6:1).

Israel’s sickness was brought about by the Lord because of the nation’s refusal to obey that which the Lord commanded. And the same One Who brought about Israel’s condition is also the only one who can effect a change in Israel’s condition. And a reversal of the nation’s condition after this fashion is dependent on a reversal of the nation’s attitude and action regarding the Lord’s commandments (cf. Exo. 2:23-25; 3:7-12; 4:19, 20).

Note Hosea 6:1, 2 in this respect:

Hos 6:1-2
6:1 Come, and let us return unto the LORD: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

2 After two days will he revive us: in the third day he will raise us up, and we shall live in his sight.
KJV

Then, note the two things revealed in Hosea 5:15 which introduce Israel’s future repentance: (1) The two days begin with Israel’s “offence” (i.e. the nation’s crucifixion of her Messiah); and (2) The two days came to a close with the Jewish people seeking the Lord’s face during the time of “affliction” (during the coming Tribulation), receiving the Lord when He returns.

Both the time of the Tribulation and the time when Israel will seek the Lord’s face will be two days (2000 years) beyond the crucifixion of Christ, which was four days (4000 years) beyond the creation of Adam. Thus, healing for the nation will occur after two days, on the third day (counting from Calvary), or after six days, on the seventh day (counting from Adam).

As God worked six days to restore a ruined creation in the beginning and then rested on the seventh day (Gen. 1:1-2:3), so is He presently working six more days to restore a subsequent ruined creation (6000 years), with a view of resting the seventh day(the seventh 1000 year period).

All subsequent sections of Scripture, such as Hosea 6:1, 2, merely rest upon and provide additional light for the foundational framework – showing the septenary structure of Scripture – set forth at the very beginning.

Then, with all of the preceding borne in mind, note Isaiah chapter fifty-three. This chapter outlines Israel’s confession in that coming seventh day, following the healing of the nation:

Isa 53:1
53:1 Who hath believed our report? and to whom is the arm of the LORD revealed?

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
KJV

It was this future condition of Israel which Isaiah (along with the other prophets) dealt with so extensively. It was this future condition of Israel which the miraculous signs throughout Scripture pointed to, whether during Moses or Joshua’s day, during Elijah and Elisha’s day, or during the days of Christ and His apostles (both preceding and following the events of Calvary).

The central thought when the Spirit of God closed the OT Canon pertained to Israel being healed [Mal. 4:2, 3], and this was likewise the central thought when the heavens were once again opened over the four centuries later [Matt. 3:1, 2; 4:17, 23-25]. The New Testament is simply a continuation and unveiling of that which was laid in the Old Testament from the beginning.

Do you want to understand the New Testament? Then study the Old Testament. Do you want to see Israel or the Christ of the New? Then view Israel or the nation’s Messiah in the eyes of the Old.

May this study help Christians understand the purpose of the miraculous signs seen in the Scripture, knowing that they have nothing to do with the Church today. Signs, wonders, and miracles relate to Israel and the kingdom together, not one or the other; but both together.

WHAT IS FAITH - Part 2

FAITH IS….THROUGH FAITH….WITHOUT FAITH

“Now faith is the substance of things hoped for, the evidence of things not seen…Through faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear….But without faith it is impossible to please Him: for he that cometh to God must believe that He is and that He is a rewarder of them that diligently seek Him” (Heb. 11:1, 3, 6).

When man is born from above, a new life begins. Breath is imparted, and man passes “from death unto life.” It is a spiritual birth, affecting man’s spiritual nature, bringing about spiritual life. It is wrought through the work of the Spirit of God, and this new life is fed and nurtured by the Spirit through the use of that which is itself spiritual. All is spiritual.

Consequently, there is a spiritual life which requires spiritual sustenance, resulting in a spiritual walk. All of this is completely alien to the thinking of “the natural man [‘the soulical man’],” “dead in trespasses and sins” (Eph. 2:1).

Eph 2:1
2:1 And you hath he quickened, who were dead in trespasses and sins;
KJV

He does not have spiritual life. His experiences relative to “life” pertain only to the natural; and, resultingly, “the things of the Spirit of God,” having to do with spiritual life, are “foolishness unto him” (1 Cor. 2:9-14).

1 Cor 2:9-14

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

11 For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

12 Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God.

1.
13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

14 But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.
KJV

They are “spiritually discerned,” and he has no capacity to comprehend these things, for, spiritually, he is dead. There is no breath from God within that person. He is as the bones in the Valley in Ezek. 37 – very dry, without breath.

The spiritual man, within his spiritual walk, is to act in only one realm. He is to act in the realm of “faith.” The interrelated realms of “sight,” “man’s wisdom,” “the arm of flesh,” are all alien to the realm of “faith.” Faith alone has to do with “the spiritual”; all else has to do with “the natural.”

“Faith” is simply believing God. Acting or walking “by faith” is simply acting or walking on the basis of what God has said about a matter. “…who hath believed our report?" So then faith cometh by [‘out of’] hearing, and hearing by [‘through’] the Word of God (Rom. 10:16, 17).

Rom 10:16-17

16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

17 So then faith cometh by hearing, and hearing by the word of God.
KJV

God has spoken, redeemed man within his spiritual capacity is to avail himself of that which God has stated, and he is then to act accordingly.

1. FAITH IS

Heb. 11:1 is not a definition of faith. Rather the verse, continuing from the preceding chapter, provides that which results in the spiritual life from one’s exercise of faith (especially in things related to the saving of the soul:

Heb 10:39-11:1

39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
KJV

The word “believe” in verse thirty-nine and the word “faith” in the next verse (11:1) are from the same word in the Greek text (pistis). Also note “faith” (pistis) in: Heb 10:38

38 Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.
KJV

The thought from verses concluding chapter ten continues right on into chapter eleven, and this chapter should be so understood.

In verse thirty-eight, the “just [redeemed]” person is to “live by faith.” He is to believe God as he exercises “patience[‘patient endurance’]” under present trial and testings, knowing that a promised inheritance lies out ahead and knowing that one day (“yet a little while”) “he that shall come will come” and will bring to pass that which has been promised:
Heb 10:36-37

36 For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.

37 For yet a little while, and he that shall come will come, and will not tarry.
KJV

cf. Heb 6:12
12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.
KJV

James 1:2-4
2 My brethren, count it all joy when ye fall into divers temptations;

3 Knowing this, that the trying of your faith worketh patience.

4 But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
KJV



3.
James 1:12
12 Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.
KJV

If he (that “just” person who is presently believing God and acting on that basis) draws back from such a life, the Lord states, “my soul shall have no pleasure in him.” That is, if the person draws back (stops believing God and acting on that basis), God will not be pleased or delighted at all with that person.

God delights in an individual living in one realm only – the realm of belief, faith. God delights in an individual, by faith, keeping his eyes fixed on the revealed goal out ahead and moving towards that goal. God delights in an individual, by faith, fixing and keeping his attention centered on that which He Himself has revealed to be of utmost importance.

That is exactly what is in view in these closing verses of Hebrews, chapter ten, leading into chapter eleven. Closing chapter ten, the writer states, “But we are not of them who draw back unto perdition [those ceasing to walk by faith, resulting in their own ruin (in relation to the matter at hand – the promised inheritance, the saving of the soul]); but of them that believe [continue walking by faith] to the saving of their soul.”

Those in the former group take their eyes off the goal, begin looking around, and God has no delight in them. Those in the latter group though, keep their eyes fixed on the goal, they don’t look to one side or the other, and God delights in them. One is unfaithful to the saving of the soul, and the other is faithful to the saving of the soul.

Could there be a relation then to the state Judas found himself:

John 17:12

12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.
KJV

That’s the backdrop for Hebrews chapter eleven; and when one begins at the first verse, it is simply a continuation of that which has preceded. Verse one should be understood in the sense of, “Now believing God to the saving of the soul [10:39] is the substance of things hoped for, the evidence of things not seen.”

“Substance” is the translation of the Greek word hupostasis. This is a compound word, comprised of hupo (“under”) and stastis (“to stand”). The word thus, in its literal sense, means “to stand under.” In this respect, it is used in the sense of “a foundation,” that which stands under and support the structure above.

Believing God (with particular reference to the saving of the soul) is that which stands under all else. Believing God is that which forms this foundation. In this respect, believing God and the foundation of matters at hand are, in reality, one and the same. Thus, apart from such belief, the structure above will have no foundation below. If the structure ever existed in the first place (note those who draw back [10:38, 39]), it can only collapse; and if it never existed at all, it cannot be built.

Some English translations or word studies will use terms such as “firm confidence” or “assurance” in an effort to convey the meaning of hupostesis. These are good and well, but they are only efforts of translators to convey into English that which is set forth in the Greek text as a firmly fixed foundation upon which all must be built, if it is to be built.

In the preceding respect, believing God to the saving of the soul is the firm confidence (the unshakable foundation) “of things hope for, the evidence [a ‘bringing to light’ so that we have proof] of things not seen.”

Believing God is the firm confidence of one day realizing the hope set before us: That’s what Paul was saying to Titus 1:2

2 In hope of eternal life, which God, that cannot lie, promised before the world began;
KJV

Titus 2:12-13

12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;

13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
KJV

Titus 3:7

7 That being justified by his grace, we should be made heirs according to the hope of eternal life.
KJV

Heb 3:6
6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.

Heb 6:12-20

12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

15 And so, after he had patiently endured, he obtained the promise.

16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.

17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:

18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

Believing God brings to light all the things which God has promised after such a fashion that we have proof. He has promised these things in the God-breathed Word, and His Word fails not.

WHAT IS FAITH

“FAITH” AS SEEN IN THE SCRIPTURES

Christians at the beginning of the present dispensation, before they were ever called “Christians” (Acts 11:26), were known simply as those “of this way” (c.f. Acts 9:2; 19:9, 23; 22:4; 24:14, 22). In each instance the word “way” is preceded by the definite article, and the expression could be better translated “the way.”

Acts 11:26

26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
KJV

Acts 9:2

2 And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
KJV
Acts 19:9, 23

9 But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.

23 And the same time there arose no small stir about that way.
KJV

Those believing the message proclaimed on the day of Pentecost and following were singled out through the use of this expression. They were believing Jews who followed a way different from that being followed by the remainder of the nation (which was looked upon by Israel’s religious leaders as a heretical way [Acts 24:14]), and the expression was later used within Gentile circles as well, though by Jews (Acts 19:9).

Acts 24:14

14 But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets:
KJV

The origin of this expression is rooted in believing the message being proclaimed to Israel relative to salvation in the first seven chapters of Acts, and this salvation has to do with deliverance in the kingdom, not with the eternal destiny (ref. Chapters 1-5, “Continuing in the Gospels,” “Restoration in the Kingdom,” “Restoration of all Things,” “Acceptance by Many,” and “Rejection by the Nation”).

Those “of the way” had believed the message being proclaimed, and they were seeking, through every means possible, to bring about belief (in the same message) on the part of an entire unbelieving nation, the nation of Israel.

Prior to his conversion, Paul was going about the country seeking to destroy that which he and numerous Jews viewed as a new, heretical Jewish sect by doing away with those “of the way”; and, on his journey from Jerusalem to Damascus, he had his eyes opened to the truth rejected by Israel. As a result, he became a follower “of the way” and subsequently exhibited the same urgency and zeal towards proclaiming “the way” as he previously exhibited towards trying to destroy “the way.”

Years later, writing to the Christians in Galatia, Paul described the message which he had sought to destroy by using the expression, “the way” (Gal. 1:23).

Gal 1:23

23 But they had heard only, That he which persecuted us in times past now preacheth the faith which once he destroyed.
KJV

And not only did Paul use the expression writing to the Churches in Galatia (to refer to the message surrounding the King and the proffered Kingdom, the message described simply as “the way”), but he used it numerous times throughout his ministry, referring to the same message (e.g. Acts 14:22; Rom. 1:5, 8; Eph. 1:15; Phil. 1:27; Col. 1:23; 1 Tim. 6:12, 21; 11 Tim. 3:8; 4:7 [“faith,” in each reference, is articular in the Greek text]). Please take note of the following passages and read them within this context.

Acts 14:22

22 Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.
KJV

Rom 1:5, 8

5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

8 First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.
KJV

Eph 1:15

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
KJV

Phil 1:27

27 Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel;
KJV

Col 1:23

23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
KJV

1 Tim 6:12, 21

12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

21 Which some professing have erred concerning the faith. Grace be with thee. Amen.
KJV

2 Tim 3:8

8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith.
KJV

2 Tim 4:7

7 I have fought a good fight, I have finished my course, I have kept the faith:
KJV

Luke (writing Acts) used it the same way relative to events prior to Paul’s conversion (Acts 6:7).

Acts 6:7

7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.
KJV

It was used the same way by those writing the other epistles (e.g. Heb. 12:2; James 2:14; 1 Pet. 5:9; 1 John 5:4 [also Rev. 2:13]; Jude 3).

Heb 12:2

2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
KJV

James 2:14

14 What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?
KJV

1 Peter 5:9

9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.
KJV

1 John 5:4

4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.
KJV

Rev 2:13

13 I know thy works, and where thou dwellest, even where Satan's seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

Jude 3

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
KJV

Then going back behind both the epistles and the Book of Acts, it was used the same way by Christ during His earthly
ministry (Luke 18:8 [“faith,” in each preceding reference, is articular in the Greek text]).

Luke 18:8

8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?
KJV

In this respect, it can clearly be shown that “the faith” was a commonly used expression, seen throughout the New Testament, to refer to teachings surrounding the proffered kingdom. Those “of the way” in Acts were those who held to “the faith.” Though Paul used the expression “the faith,” extensively throughout his epistles after this fashion, he was far from alone in so doing. Other writers of the Scriptures are also seen using this expression in the same manner Paul used it.

Thus, the expression, “the faith,” refers, not to belief in general (i.e. as often expressed, “all the great Biblical doctrines of the faith [referring to the Virgin Birth, Blood Atonement, etc.],” but belief in particular. This is what the article shows, used to point out something particular, something which would be evident by the context. To say that verses such as 1 Tim. 6:12; 11 Tim. 4:7; or Jude 3 (among many others) refer to holding to that which is looked upon as “all the great Biblical doctrines of the faith” is not only textually wrong but theologically destructive. Let’s take another look at these verses:

1 Tim 6:12

12 Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
KJV

2 Tim 4:7

7 I have fought a good fight, I have finished my course, I have kept the faith:
KJV

Jude 3

3 Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.
KJV

Is there a possibility then, that many who expects to hear on that day of Judgment, “….I have finished my course and have kept the faith”-did not really keep it and as a result will not hear such words?

Scripture is to be interpreted in light of Scripture, “comparing spiritual things with spiritual” (1 Cor. 2:13); and when this is done, going back to the Book of Acts and carrying the matter through into the epistles, it can be clearly demonstrated exactly what the expression “the faith,” refers to.

1 Cor 2:13

13 Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.
KJV

To misinterpret and teach contrary to that which Scripture clearly reveals about “the faith” not only obscures that which is taught in one realm but also invariably results in false teachings in anther realm.

Rom 10:17-21

17 So then faith cometh by hearing, and hearing by the word of God.

18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you.

20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
KJV

SPIRITUAL SUFFERINGS OF CHRIST

SPIRITUAL SUFFERING

Christ’s spiritual suffering began in the Garden, continue in His being arrayed as a pseudo King (twice [first by Herod, then by the Roman soldiers]), and terminated with the Father turning away from the Son while He hung upon the Cross.

In the Garden, anticipating that which lay ahead, Christ requested three times of the Father that “this cup” might pass from Him; but the prayer was always followed by the statement, “Nevertheless not as I will, but as thou wilt” (Matt. 26:39, 42, 44).

The “cup” which Jesus had to drink should be understood in the light of His present spiritual sufferings. Drinking this cup could have had no reference to the events of Calvary per se, for Jesus - in view of the purpose for man’s creation in the beginning and the necessity for redemption’s price being paid - could never have made such a request. But the sufferings which Jesus began to endure in the Garden, anticipating the events of Calvary, were another matter.

Jesus requested of the Father that these sufferings be allowed to pass, but such was not to be. And, resultingly, Jesus “being in an agony…prayed more earnestly: and His sweat was as it were great drops of blood falling down to the ground” (Luke 22:44).

Then, shortly thereafter, following Jesus being delivered to Pilate by the Jewish religious leaders, the nation of Israel sank to the new low. Pilate, after interrogating Jesus, sending Him to Herod, and having Him returned by Herod, sought to release Jesus; but the Jewish religious leaders persuaded the multitude to ask for the release of Barabbas (an insurrectionist, robber, and murderer) instead and insist on Jesus’ crucifixion. Pilate, seeing that “he could prevail nothing, ” finally “gave sentence that it should be as they requested.” He released Barabbas and had Jesus scourged. And following the scourging the Roman soldiers arrayed Jesus as a pseudo King, which, along with the humiliation, involved further beatings.

Then Pilate, making one last attempt to save Jesus from crucifixion, brought Him forth in the mutilated condition described in Isa. 52:14 and presented Him to “the chief priests and the rulers and the people” with the words, “Behold your King!” But the Jewish people which were present would still have nothing to do with Christ. They cried out to Pilate, “Away with Him, away with Him, crucify Him.” Then, in response to Pilate’s question, “Shall I crucify your King?” the chief priests climaxed the whole matter by stating, “We have no king but Caesar.” Jesus was then led away to be crucified (Matt. 27:15-31; Mark 15:7-20; Luke 23:13-26; John 18:39-19:16).

It was through all this, preceding the Cross; that Jesus not only suffered physically but spiritually as well. The Jewish religious leaders had persuaded the people to ask for the release of the notorious imprisoned criminal rather than Israel’s King; then Christ was again arrayed and mocked as a pseudo King. He had previously been arrayed, treated with contempt, and mocked in Herod’s presence; but this time, following His arrayal, Christ was not only repeatedly mocked but He was also repeatedly spat upon and beaten.

And to bring the whole matter to a close, preceding the crucifixion (where mocking and expressions of contempt continued with Christ’s hanging on the Cross [Mark 15:24-32]), the Jewish religious leaders echoed the ultimate insult when Pilate brought Jesus forth to them. They not only rejected their true King, calling for His crucifixion, but they pledged allegiance to a pagan Gentile king (cf. Mark 15:16-20; Luke 23:6-11).

(The Jewish religious leaders, through this act, placed the nation of Israel in a position diametrically opposed to the reason for the nation’s very existence. Israel had been called into existence –as God’s first born son – to be the ruling nation on the earth, within a theocracy. Israel was to be the nation through whom God would rule and bless all the Gentile nations [cf. Gen. 12:1-3; 22:17, 18; Exo. 4:22, 23; 19:5, 6; Deut. 7:6].

However, the religious leaders in Israel had placed the nation in subjection to a pagan Gentile power, rejecting their true King and, in His stead, claiming allegiance to a pagan Gentile king. Such an act not only removed the One Who must reside in Israel’s midst at the time those blessings would be realized [Joel 2:27-32; Acts 2:16-21; 3:14, 15, 19-23; 7:54-56] – affixing Him to the Cross rather than seeing Him seated on the Throne – but it also placed both nations in completely opposite positions from the respective positions which they were to occupy for their well-being in God’s plans and purposes, proving detrimental to both nations.)

Then at Calvary there was both a climax and conclusion to Christ’s physical and spiritual sufferings. He had already been physically beaten to the point that those who looked upon Him were astonished, but now He must suffer something far worse. He must now suffer after an entirely different fashion. He must now take upon Himself the sins of the whole world, and He must perform this act alone.

Christ took upon Himself the sins of the world during the last three of the six hours He hung on the Cross. God caused darkness to envelop all the land, and He then turned away from His Son while redemption’s price was being paid. And this resulted in the cry from the Cross, “My God, My God, why hast thou forsaken me?” (Matt. 27:45, 46).

(Though the Father turned from the Son at this point, leaving the Son to act alone, the Son remained just as much fully God as He had always been and would always be; and m resultingly, it was the blood of God which was shed at Calvary.)

But at the end of those three hours it was all over. The Son’s work of redemption had been accomplished. God had “laid on him the iniquity of us all” (Isa. 53:6); and the Son could then cry out, “It is finished [lit. ‘it has been finished’]” (John 19:30).

Things have remained exactly that way until today. Because of the Son’s finished work, a finished salvation is available to fallen man. God’s Son has paid the price, and all man has to do – all he can do – is receive that which has already been accomplished on his behalf. A Barabbas can be set free, for the Just One has died in his stead.

(The same perfect tense is used in the Greek text relative to both Christ’s finished work and man’s salvation. The perfect tense refers to action completed in past time with the results of that action existing during the present time in a finished state. This is the tense used in John 19:30, recording Christ’s cry from the Cross, “It is finished”; and this is the tense used in Eph. 2:8, referring to man’s salvation by grace through faith, “For by grace are ye saved [lit. ‘you have been saved’] through faith….”

Both acts involve, in their entirety, Divinely finished work; the latter work [man’s salvation] is based on the former [Christ’s work at Calvary]; and in so far as the state of redeemed man is concerned, one work is just as finished, complete, and secure as the other. Thank God for completing this work some two thousand years ago, that we now can be the recipients of His salvation. I hope you have received it, if not you can believe now and receive Him as your Saviour and thereafter seek His Kingdom (Matt. 6:33); that He can become your King so you can reign with Him in that coming Kingdom.

A MAN OF SORROW

CHRIST’S SUFFERING - PART ONE

During events surrounding Christ’s crucifixion, He suffered like no other man could possibly suffer, for, along with His physical sufferings, He suffered from a spiritual standpoint after a fashion which it was impossible for anyone else to suffer. The latter sufferings, according to Scripture, were far worst than the former.

1. PHYSICAL SUFFERINGS

In as far as His physical sufferings were concerned, the Prophet Isaiah over seven centuries before this time, stated, “…His visage was so marred more than any man, and His form more than the sons of men” (Isa. 52:14).

He was spat upon and beaten by the Jewish religious leaders; then He was turned over to Pilate, who, after dealing with Him a second time, had him “scourged” and “delivered” into the hands of his soldiers to be crucified; and the Roman soldiers, following His scourging, arrayed Him in as a pseudo King and repeatedly mocked Him, spat on Him, and struck Him on the head with what was apparently a hard bamboo-like reed (Matt. 26:67; 27:26-31).

A literal rendering of Isaiah 52:14 would reveal that His physical appearance would be so altered by the time He was placed on the Cross that it would appear to actually not be that of a man; and the same verse states that because of His mutilated physical appearance many would be “astonished” when they looked upon the One about to be crucified.

Actually, Isa. 52:14 is set between two sections of Scripture dealing with the future day when Christ rules and reigns over the earth (vs. 1-13, 15). Verses one through thirteen introduce the subject (His coming day of glory and exaltation), verse fourteen moves the reader back 2000 years in time (referring to His suffering and humiliation), and then verse fifteen moves the reader forward once again to that time introduced in verse one through thirteen.

A parallel is shown between that which would occur at the two advents of Christ. The degree of His suffering and humiliation would parallel, in an opposite sense, the degree of His glory and exaltation. This is why the writer of Hebrews could state, “…who for the joy that was set before Him [the day when He would rule and reign over the earth]” Christ “endured the cross, despising the shame…” (Heb. 12:2).

In that coming day the same scenes which witnessed His suffering and humiliation are going to witness His glory and exaltation. He is going to be “exalted,” “judge among the nations,” and “rebuked many people” (Isa. 2:2-4; 52:13). And “kings shall shut their mouths at him” and see and hear things which they had neither “been told” nor “considered” (Isa. 52:15).

Those who look upon Him in the coming day will once again be “astonished”, though after a different fashion, for His coming glory and “exaltation must, in an opposite sense, parallel His past suffering and humiliation. And, as His physical appearance resulted in the people being astonished, in the past, so will His physical appearance result in the people being astonished in that future day.

In the past Christ appeared apart from His Glory. He possessed a body like unto the body which men possesses today, void of the covering of Glory in which man was enswathed prior to the fall. It was in this body that He suffered, bled, and died; it was in this body that the very God of the universe, in the person of His Son, appeared in humiliation and shame on behalf of sinful man; and it was in this body, in the person of His Son, that God Himself was so beaten that people looked upon Him in astonishment.

But in that coming day, matters will be just the opposite. Though Christ will return in the same body which He has possessed since the incarnation, it will no longer be void of the covering Glory. Nor, will He return as the suffering “Lamb of God.” All of this will be past. In that coming day, He will return as the conquering “Lion of the tribe of Judah.” And when man see Him in that day, they will look upon One Whose “countenance” is “as the sun shineth in his strength” (cf. Rev. 1:16; 19:11ff). And man will once again be astonished.

FULL SCOPE OF SALVATION

SALVATION – PAST, PRESENT, FUTURE


For by grace are ye saved [lit. ‘you have been saved’] through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast (Eph. 2:8, 9).

For the preaching of the cross is to them that perish [lit. ‘to the ones perishing’] foolishness; but unto us which are saved [lit. ‘who are being saved’] it is the power of God (1 Cor. 1:18).

And they [angels] not all ministering spirits, sent forth to minister for them who shall be heirs of [lit. ‘for the sake of the ones about to inherit’] salvation (Heb. 1:14)?

Salvation in the Word of God is spoken of in three tenses – past, present, and future: 1) Christians have been saved, 2) Christians are being saved, and 3) Christians are about to be saved.

In Eph. 2:8, 9, salvation is a past, completed act; in1 Cor. 1:18, salvation is a present, continuous work; and in Heb. 1:14; salvation is a future, inherited position. Since the Word of God presents salvation in a framework of this nature, it is vitally important in Scriptural interpretation to first ascertain to which of these three aspects of salvation any given passage pertains.

Christians talk about soul winning in connection with the unsaved. Soul winning conferences are held with this same end in view; but this is not the way Scripture deals with soul winning.

Soul winning, as seen in Scripture, has to do with the reaching those who already possess eternal life (those who have a redeemed spirit, those who have ‘passed from death unto life’), not with reaching those who are still ‘dead in trespasses and sins.’ Soul winning, rather than having to do with the free gift of eternal life, has to do with the faithfulness of the saved (resulting in works), and just recompense of reward, and life in the coming kingdom of Christ. Soul winning is reaching Christians with the Word of the Kingdom, reaching those that have already believed in the Lord Jesus Christ with the message concerning the purpose of their salvation.

In the first aspect of salvation, dealt with in Eph. 2:8; the word in the corrected text, “you have been saved,” is a translation of two Greek words which is form what is called in the Greek text a “periphrastic perfect.” The “perfect” tense refers to action completed in past time, with the results of this action extending into the present and existing in the finished state. The “periphrastic” construction places additional emphasis on the present, finished state and refers to the persistent results during present time of the past, completed work.

The eternal security of the believer cannot be expressed in stronger terms than the periphrastic construction of the perfect tense in Eph. 2:8, for the present results of the past action, in this case, can only continue unchanged forever.

However, in 1 Cor. 1:18, dealing with the second aspect of salvation, things are presented in an entirely different light than seen in Eph. 2:8. Rather than the tense in the Greek text referring to a past, completed act, the tense refers to a present continuous work.

Then in Heb. 1:14, dealing with the third aspect of salvation, matters are presented in a completely different light yet. The wording in the Greek text refers to something which is about to occur. Nothing is past or present; the reception of this salvation, in its entirety is placed in the future.

Further, the salvation referred to in Heb. 1:14 is not only to be realized in the future, but it is also an inherited salvation. Our present salvation was obtained as a free gift during the time we were alienated from God. As aliens, (outside of the family of God), we were in no position to inherit salvation, for inheritance in Scripture is always a family matter. Consequently, an individual must first be a family member before he can be considered for the inheritance, which, during the present dispensation, is restricted to “children” or “sons” of the Owner. That’s why the statement in Rom. 8:17, “If children then heirs….” And that’s also why, in Heb. 1:14, that an inherited salvation pertains to those who have already been saved, those who are no longer alienated from God but are presently family members. Thus, one should immediately be able to see the importance of proper distinctions being drawn and observed in the realm of these three aspects of salvation.


THE TRIPARTITE NATURE OF MAN

1 Thess 5:23

23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
KJV

Man is a tripartite being comprising of spirit, soul, and body; and the salvation of man within its complete scope (past, present, and future) pertains to the salvation of man with respect to his complete being.

The first chapter of Genesis reveals that man was created in the “image” and “likeness” of God. The word translated “God” in the Hebrew text of this statement is Elohim. This is a plural noun, which, in complete keeping with related Scripture, would include all three members of the Godhead – God the Father, God the Son, and God the Holy Spirit (e.g. cf. John 1:1-3).

Since Elohim is a trinity, for man to be created in the “image” and “likeness” of God, he too must be a trinity. Jesus is Elohim manifested in the flesh; and having being made in the “likeness” of man (but apart from man’s fallen nature), He, as man, must also be a trinity (John 1:14; Phil. 2:7). The tripartite nature of Christ, in Whom “dwelleth all the fullness of the Godhead bodily” (Col. 2:9), was clearly revealed at the time of His death.

At the time of the fall, Adam and Eve lost something; and it is clearly stated in the Scripture that both immediately recognized this fact. That which they lost could only have been covering of pristine glory which had previously clothe their bodies, for they, following the fall, found themselves in a twofold condition: 1) naked, and 2) separated from God.

God is arrayed in a covering of “light,” connected with “honour and majesty.” Man created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall.

Ps 104:1-2
Bless the LORD, O my soul. O LORD my God, thou art very great; thou art clothed with [‘you have put on’] honour and majesty.

2 Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain:
KJV

Recognizing the loss of their covering, realizing that they were naked, explains why Adam and Eve immediately sought to clothe themselves following the fall. They tried to replace the covering that was lost with the work of their own hands. Apparently, recognizing the utter inadequacy of this covering in their fallen state, they hid themselves.

God finding Adam and Eve in this condition completely rejected the works of their hands. God completely rejected their own efforts to atone for their own sin through seeking to replace the covering of pristine glory with fig leaves.

Then to bring fallen creature back into a right relationship (although not complete in keeping with the previously unfallen state – something still future even today), God provided a covering consisting of animal skins (Gen. 3:21). This necessitated death and the shedding of blood; and herein lies basic, unchangeable truths concerning the state of fallen man and the means which are necessary to effect his redemption.

The Bible is a book of redemption; and basic, unchangeable teachings surrounding redemption are set forth in the Scripture, at the very beginning, revealing a purpose in view. In the first chapter of Genesis, God sets forth the unchangeable manner in which He, in His infinite wisdom and knowledge, restores a ruin creation. There is a restorative work which follows a specific pattern, and the matter is accomplished entirely through Divine intervention. Within the unchangeable pattern set forth at the very beginning. God reveals how any subsequent ruin creation would, of necessity, have to be restored. It would have to be restored after a certain order, entirely through Divine intervention, over a six-day (six thousand year) period.

Thus to establish correct thinking relative to the fundamentals of salvation, one must begin in Genesis. If all those holding erroneous views, had begun in Genesis chapter one and understood and adhered to that which God set forth at the very beginning concerning how a ruin creation is to be restored, not a single erroneous view concerning salvation would have existed today; such couldn’t exist. (If the foundation be destroyed what shall the righteous do Ps.11:3).

Going to the more specific thoughts concerning salvation, the preceding would equally apply to not only the salvation of the spirit, but the salvation of the body and soul as well. Within the structure of the fundamental framework, the salvation of the spirit (the salvation which we presently possess) is realized at the very beginning of the six days; but the salvation of the soul (a salvation occurring at the end of one’s faith, or as the goal of one’s faith [1 Pet. 1:5, 9]) is an on-going process and is to be realized only at the end of the sixth day. The salvation of the body presents very few problems for the majority of Christians. Very few Christians contend, contrary to Scripture, that the body is in the process of being redeemed. Scripture places the redemption of man’s body entirely in the future (Rom. 8:23).

In this respect, the unchangeable basics pertaining to redemption in relation to the whole of that which, in reality, is the man himself (body, spirit and soul) has been set forth at the very beginning of Scripture, in Gen. 1:1-2:3. If a person would understand salvation within its correct perspective, avoiding all error, he must begin here. This is where a person can see the unchangeable foundation, setting forth the unchangeable basics, laid down at the very beginning.

SALVATION OF THE SPIRIT

Man’s sin in the Garden of Eden produced death. Man died that day he ate of the forbidden fruit. Since his body continued to live, revealing that his soul – the life-giving principle in the blood (Lev. 17:11; cf. Gen. 9:4) – remained unchanged with respect to life (natural life), it is evident that it was his spirit that died.
Hebrews 4:12 reveals a division being brought to pass between man’s soul and spirit and this is the teaching drawn from the very opening verses of Genesis (as seen earlier in this same section in Hebrews) relative to the “rest” set before “the people of God” (vs. 4, 9). The Spirit of God moves in Gen. 1:2b, and God speaks in Gen. 1:3. In relation to man’s salvation, it is at this point (in what would be referred to as the foundational type) that a division is made between man’s soul and spirit (in what would be referred to as the antitype).

In the type, the Spirit of God moved, God spoke, and light came into existence. Genesis 1: 2b, 3 records the initial act of the Triune Godhead in bringing about the restoration of the ruined material creation, and act in which the Father, Son and the Holy Spirit participated – the Spirit moved, God spoke, and note nothing can come into existence apart from the Son (John 1:3).

In the antitype, within the framework of man’s salvation experience, the matter is identical. There must be an act of the Triune Godhead, for this is how God worked to restore a ruin creation in the Genesis account, establishing an unchangeable pattern for a later work. Thus, as in the type, so in the antitype – the Spirit of God moves, God speaks, and light comes into existence.

Everything is based on the Son’s finished work on Calvary. The Spirit moving and God speaking are both based on that which occurred almost 2000 year ago. When the Son cried out from the cross, “It is finished [lit., ‘it has been finished’]” (John 19:30; cf. Luke 23:46), He meant exactly that; and when the Word of God reveals that we have a salvation of Divine origin, based entirely on the Son’s finished work, that’s exactly what is meant.

The spiritual nature is the part of man that links him directly with God. “God is Spirit” and man’s worship of Him must be “in spirit and in truth” (John 4:24). The death of Adam’s spirit separated him from God (establishing the primary meaning of “death” in Scripture – separation from God) and this death, this separation from God was passed upon all men (Rom. 5:12).

When man sinned in the garden, he died spiritually; and when unregenerate man, “dead in trespasses and sins” (Eph. 2:1), is made alive today, he is made alive spiritually. The movement of the Spirit (Gen. 1:2b) and God speaking (Gen. 1:3) in order to restore the ruin creation are simultaneous events. It is the Spirit using the God-breathe Word to effectually perform a supernatural work in unredeemed man. It is at this point – through the inbreathing of God – that life is imparted to that which previously had no life. God breathes into dead man (the Spirit using the God-breathe Word, based on the finished work of the Son), and man is “quickened [‘made alive’]” (Eph. 2:1, 5).

At this point, light shines “into darkness” (11 Cor. 4:6), a division is made between the light and the darkness (Gen. 1:4), and the darkness has no apprehension or comprehension of that which is light (John 1:5; cf. 1 Cor. 2:14).

It is at this point in man’s salvation that the spirit is separated from the soul. The “spirit” in unsaved man is dead. It is a part of the totally depraved man, with his “body of….death,” in which there dwells “no good thing” (Rom. 7:18-24). With the movement of the Spirit, using the God-breathe Word, man’s spirit is made alive and, at the same time separated from his soul.

The “soul” remains into the sphere of darkness, which is why “the natural [Gk. psuchikos, ‘soulical’] man” cannot understand “the things of the Spirit of God” (1 Cor. 2:14). That which remains in the sphere of darkness can have no apprehension or comprehension of that which has shined out of darkness. There is a God-established division between the two which cannot be crossed over (cf. Luke 16:26).

Once a person has been born from above, he is then spoken of as having passed “from death unto life,” as having being “quickened” (John 5:24; Eph. 2:5). This aspect of salvation is brought to pass through the Spirit of God breathing life into one having no life, based on Christ finished work at Calvary; and once this has been accomplished, everything surrounding the work effecting this aspect of salvation has been completed, with this work existing in a finished state, (as previously seen through the use of the perfect tense in Eph. 2:8).

Thus the salvation experience which man enters into at the time of the birth from above is a work of the Spirit, based on a previous work of the Son. It is a Spiritual birth and has to do with man’s spirit alone. “…that which is born of the Spirit is spirit” (John 3:6b).

SALVATION OF THE SOUL

The preceding process is the manner which God uses to deliver the spirit from its fallen state, resulting from Adam’s sin. Now, because the spirit has been delivered, there can once again be communion with God. Man can now comprehend spiritual things, and there can now be a progressive, continued work by the Spirit of God within man so that he can ultimately be delivered to the place which God has decreed that he occupy at the end of six days - at the end of six thousand years.

Within the framework of the type in Genesis chapter one, this is the very first thing that is foreshadowed. This has to be set first, for man has to first be made alive – he has to first “pass from death unto life” – before anything else in the restorative process can occur.

Thus, this is fore shadowed at the very beginning of the six days which God, in accordance with the established pattern, would use to bring about man’s complete restoration – spirit, soul, and body (cf. 1 Thess. 5:23).

To briefly illustrate how God’s complete restoration of man is patterned after God’s completed restoration of the material creation in Genesis chapter one, note two things: 1) that which occurred on each day, and 2) where the whole of the restorative process was leading.

Within a type-antitype framework – pertaining to man’s salvation in the antitype – that which occurred in the type on day one pertains to the salvation of man’s spirit, and that which occurs in the type on days two through six pertains to the salvation of man’s soul.

The salvation of man’s spirit is an instantaneous event where one passes “from death unto life,” but not so with the salvation of the soul. It is a progressive event. It is an event which begins at the point one is made alive spiritually, and it will not be completed and realized until
the end of that foreshadowed by the six days of restorative work – 6000 years of restorative work.

(The issue of the judgment seat of Christ at the end of the present dispensation – which will occur at the end of the present dispensation – which will occur at the end of the six days, at the end of 6000 years – will have to do with issues surrounding the salvation [or loss] of the soul/life. It will be at the judgment seat – not before – that man will realize [or fail to realize] the salvation of his soul/life).

Since the salvation of the spirit cannot occur apart from an exact duplication in the antitype of that which occurred in the type during day one of the restoration in Genesis, it should be evident that the salvation of the soul and its relationship to that which occurred in days two through six must be looked upon in the same way. The latter must follow the pattern to the same degree as the former. There can be no difference in this respect.

Since this is the case, note what happened on days two through six in the restoration of the ruined material creation in Genesis. Then, to see the overall picture of that which must be done to bring about the salvation of redeemed man’s soul, these same events can be viewed in relation to God’s continuing present restoration of man, a subsequent ruined creation.

Events on days two and three (as events on the first day) have to do with divisions. On the second day God established a division between the waters (vs. 6-8), and on the third day He established a division between dry land (with its vegetation) and the waters (vs. 9-13).

The events on days four through six belong together as another unit, depicting things beyond the divisions previously established. On the fourth day God placed light in the heavens to give light upon the earth (vs. 14-19), on the fifth day He created birds that could sore above the earth and marine life that could move throughout the depths of the sea (vs. 20-23), and on the sixth day He created the land animals, which included great creatures capable of roaming the earth (vs. 24, 25).

As previously noted, the whole of God’s restorative work relative to the material creation in Genesis foreshadows the whole of God’s restorative work relative to man today. After man has passed “from death unto life,” wherein the spirit is separated from the soul – wrought entirely through Divine intervention – redeemed man finds himself in a position and condition where a continued Divine work not only can occur but must occur. Only through this continued Divine work can the whole of God’s restorative work, as it pertains to man, be realized.

(Man, as the material creation, must be completely passive in relation to salvation of the spirit [he is dead, rendering him incapable of acting]; and man, as the material creation [“And the earth brought forth….”] must be active in relation to salvation of the soul [he now has spiritual life, allowing him to act in the spiritual realm]. As in the restoration of the material creation, the entire salvation process [spirit and soul and ultimately the body] is a Divine work. “Salvation is of the Lord” (Jonah 2: 9].)

Events occurring during the first three days in Genesis chapter one would point to elementary things or the basics in one’s spiritual life and growth. Events occurring during day one would point to a division between the soul and spirit, having to do with the impartation of life. Then events occurring during days two and three would point to divisions and distinctions as one begins to progressively grow within the framework of the new life brought into existence on the first day. One would learn to distinguish between the soulical and the spiritual, spiritual and carnal (fleshy), Jews, Gentiles, and Christian, the dispensation etc.

Only when one learns the division and distinctions depicted by that which was brought to pass on days two and three is he in a position to move on into the things depicted by that which was brought to pass on days four through six. On these three days, light was restored to the sun and moon (day four vs. 14-19); sea life and the birds of the air were created (day five, vs. 20-23); and then God created all the living creatures that roam the earth, followed by His creation of man (day six, vs. 24-27).

That depicted by the work of the Triune Godhead during these three days points to things beyond elementary truths in the antitype. After one has passed “from death unto life” and has been instructed in the elementary truths (days one through three) – after he has been “born from above” and has grown to a degree in his Christian life – he can then begin to view with understanding deeper spiritual truths of the Word. He can then begin to view with understanding those things in the Word depicted by events on days four through six of Genesis chapter one.

An individual in this position can begin to sink deep shafts into the Word and mine its treasures. He can look into the Word and understand that which is depicted by the lights in the heavens. He can, in the true sense of the Word, “mount up with wings as eagles….run, and not be weary…walk and not faint” (Isa. 40:31), as he scales the heights; or he can scale the depths of the Word, as the sea creatures plunge into the depths of the sea; or he can roar through the Word, as the land creatures roam the earth.

The salvation of the soul should never be associated with the past aspect of salvation. Scripture clearly distinguishes between the soul and the spirit, never using the words interchangeably in this respect (cf. 1 Thess. 5:23; Heb. 4:12). Scripture also carefully distinguishes between salvation in relation to the spirit and salvation in relation to the soul. Salvation in relation to the spirit is always dealt with in a past sense, but not so with salvation of the soul. Rather the salvation of the soul is always dealt with in a future sense:

1 Peter 1:9

9 Receiving the end of your faith, even the salvation of your souls.
KJV

James 1:21

21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
KJV

Heb 10:39-11:1

39 But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
KJV

The statements and exhortation in these verses pertain to Christians alone – those whose spirits have already been saved and whose souls are in the process of being saved, with the salvation of the soul being realized only at a future time.

SALVATION OF THE BODY


The Christian’s body is presently in a conscious state of deterioration. The body grows old and weakens with time; and the body is subject to sickness, diseases, and eventually death. They must ever remain as long as the body remains unredeemed. The “wages of sin is death” (Rom. 6:23), and the unredeemed body must pay the price which sin requires.

Within this unredeemed body lie two opposite entities, each seeking dominion – a redeemed spirit and the redeeming soul. The soul being redeemed is housed in an unredeemed body, and the two are mutually compatible. But the redeemed spirit housed alongside the soul being redeemed in an unredeemed body experiences no compatibility with either of the other two at all. Compatibility is not possible, for “what fellowship hath righteousness with unrighteousness; and what communion hath light with darkness?” (11 Cor. 6:14).
This heterogeneous union is what produced the cry of the Apostle Paul:
“O wretched man that I am! Who shall deliver me from the body of this death?” (Rom. 7: 24).

Christian maturity and spiritual victory – bringing to pass the salvation of the soul – go hand-in hand. The entire process of God’s restoration work throughout the six days is with a view to that which lies beyond, on the seventh day. It is with a view to the Sabbath rest awaiting the people of God.