His Established Kingdom?

Today I'll go over a topic that relates to the series I've been sharing. To fully comprehend what I'm about to share with you, it is vital to read my last 3 brief blog entries pertaining to Christ, the Anointed One, our King, and His kingdom as they are all related. What I'm sharing today is brief as well, yet should help your understanding and studies.

A 501c3 is a corporation. A corporation is considered an artificial, fictitious person, a legal entity that exists on paper as an individual being. They can enjoy many of the same rights as real persons, like buy and sell property; the right to enter into contracts, and the right to take some one to court.

One might say that the main incentive for the "institutionalized church" to form one is to provide for its members limited liability, which means the fictitious person may be held responsible while it's members are not liable. Yet, is limited liability for God's assembled people Scriptural? How does this legal concept compare to examples like Mt. 5:39-40; Lk. 9:51-56; Rom. 12:17; Col. 3:12-13; 1 Th. 5:15; etc?

"A corporation derives its existence and all of its powers from the State and therefore, has only such powers as the State has conferred upon it. Power is used here to mean the legal capacity to execute and fulfill the objects and purposes for which the corporation was created, and the source of this power is the charter and the statute under which the corporation was organized." - Len Young Smith and G. Gale Roberson, Smith and Roberson's Business Law. West Publishing Company, 1966.

"Corporate existence is a privilege granted by the sovereign upon compliance with specified conditions." - Len Young Smith and G. Gale Roberson, Smith and Roberson's Business Law. West Publishing Company, 1966.

Just to clarify a point here concerning the word sovereign, according to Dictionary.com:

sovereign noun 

1) a monarch; a king, queen, or other supreme ruler.

2) a person who has supreme power or authority.

adjective

3) belonging to or characteristic of a sovereign or sovereign authority; royal.4) having supreme rank, power, or authority.5) supreme; preeminent; indisputable:a sovereign right.6) greatest in degree; utmost or extreme.

Now compare it with Strong's definition of "head:"

2776 kefalh, kephale {kef-al-ay'} 

Meaning: 1) the head, both of men and often of animals. Since the loss of the head destroys life, this word is used in the phrases relating to capital and extreme punishment. 2) metaph. anything supreme, chief, prominent 2a) of persons, master lord: of a husband in relation to his wife 2b) of Christ: the Lord of the husband and of the Church 2c) of things: the corner stone Jesus is the head [king, chief, supreme, sovereign] of the ekklaysia (Acts 4:11; Eph. 1:22; 4:15; 5:23; Col. 1:18; 2:19; 1 P. 2:7), [an assembly of citizens summoned, Php 3:20 - the commonwealth of citizens - S# 4175].

4175 poli,teuma politeuma {pol-it'-yoo-mah} 

Meaning: 1) the administration of civil affairs or of a commonwealth 2) the constitution of a commonwealth, form of government and the laws by which it is administered 3) a state, commonwealth 3a) the commonwealth of citizens.

Interesting how Paul used this Greek word to define the ekklesia's citizenship. Is the non-profit corporation "church's" citizenship of man or God? Like the tribute money in Mt. 22:17-22, where Jesus replied, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." Or like the time in Mt. 21:23-27 when the Pharisees questioned Jesus about where He received His authority to administer, He replied, "The baptism of John, whence was it? from heaven, or of men?" So by what authority has the 501c3 non-profit corporation, a.k.a., the "church" received it's existence? From heaven, or of men?

I'm sure you can see parallels between Jesus and His ekklesia with the government and their non-profit corporations. Therefore, when an assembly of believers decides to go to another sovereign in hope that that sovereign will grant to them the right to exist and have it's powers conferred to them, taking it's nature and characteristics, it has decapitated itself from Christ and has attached itself to another head. 

It is as if we would take a He-Man doll and remove it's head from the body and replace it with a Strawberry Shortcake doll's head. It's absurd! They are foreign to each other. They have taken on different characteristics! The He-Man doll now looks hilarious! He no longer "has the power!" Yet, if you give it time, it will grow on you and seem natural. Such is the state of what we have grown to understand of the so-called "church" today. When an assembly of believers choose to go to the State desiring it to grant them their right to exsist - in essence, they hand over their identity in Christ to assume an entirely different one and in time, it no longer seems odd or foreign, but rather, right and normal. Like Samson, not realizing that the Spirit of God left him (Jdg 16:20), so those that incorporate don't realize they have removed their rightful Head from them for an inferior head.

God surely wouldn't allow His body to be corrupted like this, right? Think again! The Scriptures give plenty of examples of this very thing! He even admonishes us not to do such a thing! (2 Cor. 6:14-7:1) The OT is filled with them. One example is found in 1 Sam. 8 where the children of Israel rejected God as their Sovereign and wanted a different sovereign like the other nations. Why did God permit this and why does He still permit it today? Romans 1:17+ gives a good answer. 

 21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

 22 Professing themselves to be wise, they became fools,

 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

 24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen. - Rom. 1:21-25

What may also be interesting to you is that the Latin term "persona ficta" which means an artificial or fictitious person, originated in the 13th century by none other than Pope Innocent IV. Let that sink in! I can hear you now - WOW!

When it comes to the word ekklesia it is important to grasp that it is from two Greek words: ek: out from among + kaleo: to call or summon assembly. The Greek word ekklesia dates back to around 400 BC by the Greeks, of course. It meant "an assembly of citizens summoned by the cries, the legislative assembly."

Later when the Roman Empire came to power they adopted the ekklesia. It became a means for them to infuse culture and customs into new territories they conquered. 

There is an example of this in Acts chapter 19. It  would be good for you to read and study it to get familiar with Roman ekklesia. The word ekklesia appears in this chapter in verses 32, 39, and 41.

Therefore, why would Jesus use this Greek word saying, "I will build, [establish, promote growth in Christian wisdom, and piety - S#3618] my ekklesia [an assembly of citizens summoned]?"

I'm trying to help you relearn your understanding on what ekklesia actually means. I don't know if you have a Septuagint (LLX) available but let me show you a number of OT passages that ekklesia was used in to help you better understand how the 1st century believers understood ekklesia. Remember that the Septuagint was used by the Jews when Jesus was on the earth.

Before I share some of those verses it is important for you to understand that ekklesia refers to an EVENT and PEOPLE gathered, not to a place of gathering.

1) Event: Dt. 9:10, Acts 19:29-32, 41

2) People: Jdg. 20:2, Acts 14:27

3) Required physical presence within the assembled group, not merely a 'membership' or 'association.'

It is important to note that only when believers are gathered together are they an ekklesia. Once the gathering has concluded, it has stopped being an ekklesia. 

It is also impotarnt to note the difference between an EVENT and PEOPLE. If ekklesia speaks of an EVENT it is an ABSTRACT term. If it speaks of PEOPLE it is a CONCRETE term. I'll reiterate this to bring further clarity to your understanding.

A CONCRETE word is a noun denoting something material. By contrast, an ABSTRACT word is a noun denoting something immaterial.

One way to understand CONCRETE words is that they refer to any person, place, or thing that you can experience with your five senses.

ABSTRACT words are intangible things that exist as ideas or concepts.

Some examples of CONCRETE words are man, woman, John, Jane, city, Tampa, state, Indiana, book, and Bible.

Some examples of ABSTRACT words are religion, government, time, bias, love, hate, fear, joy, Thursday, Thanksgiving Day.

I hope these examples will aid you as you study ekklesia throughout the Scriptures.

Continuing on with point #3 above, we'll look at the ensuing distinctions.

Membership vs. discipleship:

1) Membership is transactional;

2) Discipleship is relational.

"Members" of a "Clique of Christ" may mistake themselves as genuine disciples belonging to Christ's ekklesia because they follow the duties prescribed to them according to the by-laws of the corporation their membership belongs to.

Alright, now for some of those OT verses I mentioned:

Dt. 23:2, 3; Jdg 21:5, 8; 1 Sam. 17:47; 1 K. 8:14, 55, 65; 1 Chr. 13:2, 4; 29:1, 20; 2 Chr. 1:3, 5; 7:8; 20:5, 14; 29:28, 31, 32; 30:2, 13, 23, 24, 25; Ezra 2:64; Neh. 7:66; 13:1.

When looking into the NT it is important to see the only two places it is used in the Gospels. Even more important in understanding ekklesia, the context of those places are important. Therefore I will include them here. Also, I'll highlight portions of the texts to emphasize what I'm attempting to expound to you on the ekklesia with more clarity.

 15 He saith unto them, But whom say ye that I am?

 16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

 17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

 18 And I say also unto thee, That thou art Peter, and upon this rock I will build [establish; promote growth in Christian wisdom and piety S#3618] my church [an assembly of citizens summoned]; and the gates of hell shall not prevail against it.

 19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

 20 Then charged he his disciples that they should tell no man that he was Jesus the Christ. - Mt. 16:15-20

Notice the next instance when ekklesia is used in reference to how administer judgment among their assembly.

 15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.

 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.

 17 And if he shall neglect to hear them, tell it unto the church [an assembly of citizens summoned]: but if he neglect to hear the church [an assembly of citizens summoned], let him be unto thee as an heathen man and a publican.

 18 Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

 19 Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

 20 For where two or three are gathered together in my name, there am I in the midst of them. - Mt. 18:15-20

Of note, be sure to learn what "keys" are pertaining to. Start with Scriptures such as Is. 9:6-7; 22:22; Mt. 23:13; Rev. 3:7, etc. In short, they represent authority granted to them by their sovereign.

Now see the function or role of the ekklesia played out among the Corinthian brethren.

 4 In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ,

 5 To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. - 1 Cor. 5:4-5

 12 For what have I to do to judge them also that are without? do not ye judge them that are within?

 13 But them that are without God judgeth. Therefore put away from among yourselves that wicked person. - 1 Cor. 5:12-13

 1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

 2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

 3 Know ye not that we shall judge angels? how much more things that pertain to this life?

 4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church [an assembly of citizens summoned]. 5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

 6 But brother goeth to law with brother, and that before the unbelievers.

 7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? [Again I ask, doesn't this go against limited liability?] why do ye not rather suffer yourselves to be defrauded? [Again I ask, doesn't this go against limited liability?]

 8 Nay, ye do wrong, and defraud, and that your brethren. - 1 Cor. 6:1-8

A pattern of the ekklesia in action, even as the following passages reveal to us how an ekklesia is to administer according to the authority given to it by it's Head, Jesus Christ.

 11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

 12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:

 13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:

 14 That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive;

 15 But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:

 16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love. - Eph. 4:11-16

 27 Now ye are the body of Christ, and members in particular.

 28 And God hath set some in the church [an assembly of citizens summoned], first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. 29 Are all apostles? are all prophets? are all teachers? are all workers of miracles?

 30 Have all the gifts of healing? do all speak with tongues? do all interpret?

 31 But covet earnestly the best gifts: and yet shew I unto you a more excellent way. - 1 Cor. 12:27-31

 26 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

 27 If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret.

 28 But if there be no interpreter, let him keep silence in the church [an assembly of citizens summoned]; and let him speak to himself, and to God. 29 Let the prophets speak two or three, and let the other judge.

 30 If any thing be revealed to another that sitteth by, let the first hold his peace.

 31 For ye may all prophesy one by one, that all may learn, and all may be comforted.

 32 And the spirits of the prophets are subject to the prophets.

 33 For God is not the author of confusion, but of peace, as in all churches [an assembly of citizens summoned] of the saints. - 1 Cor. 14:26-33

These concepts may seem foreign, yet as I disclosed earlier, the way we were programmed to believe the so-called "church" to be, is not according to the truth as exhibited in the Scriptures.

For further study on the function and role of Christ's ekklesia, look at the 7 ekklesia's in Revelation chapters 2 and 3. You will see the same principles above in them as well.

With that I'll close, since I've given you plenty to chew on and try to digest. Next time I will continue along the same course.

Grace and peace,

Joe

A Peek At Christ's Kingdom

 Last week we looked at the word "Christ" and at Jesus being King and having a kingdom.

Today we'll look into His kingdom a little further.

The promotion of His kingdom was central to the ministry He conducted on the earth. At the onset of His ministry in Mt. 4:23 we read that "Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom..." Also in Lk. 8:33 we read that Jesus "went about through the cities and villages, preaching and bringing good tidings of the kingdom of God..." A little later He sent His disciples out "to preach the kingdom of God..." (Lk. 9:2)  One cannot forget in Mt. 13 His parables on the "mysteries of the kingdom of heaven" when He often made the statement, "the kingdom of heaven is like..." Jesus even taught His disciples to pray, "Thy kingdom come..."

At this point you may already be asking what is the difference between the "kingdom of God," and the "kingdom of heaven," which is a good question. Both phrases are actually used interchangeably for the same thing. The "kingdom of heaven," being exclusively used in the book of Matthew only. 

Before Jesus began teaching the kingdom, John the Baptist was already on the scene preaching, "Repent ye; for the kingdom of heaven is at hand." (Mt. 4:16) Yet, the phrase is far older than even John.

If we turn to the OT, we come at once, to a passage in Daniel where God revealed to King Nebuchadnezzar the kingdoms that would come on the earth, and the one kingdom that the God of heaven would set up that would never be destroyed, that would last forever. (2:44) Then in Daniel 7:13-14 again we see reference to the kingdom, an everlasting dominion, that shall never be destroyed, ruled by the "Son of man." 

I'm sure that you are familiar with the phrase "Son of man" that Jesus often used to refer to Himself as. The Jews in His day recognized it as a title for the Messiah, the King that is to come and established this everlasting kingdom spoken of Daniel. 

It helps to bring clarity to the following passages:

 6 But that ye may know that the Son of man (the King) hath power on earth to forgive sins, - Mt. 9:6

 8 For the Son of man (the King) is Lord even of the sabbath day. - Mt. 12:8

 41 The Son of man (the King) shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; - Mt. 13:41

 13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man (the King) am? - Mt. 16:13

 27 For the Son of man (the King) shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.

 28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man (the King) coming in his kingdom. - Mt. 16:27-28

 27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man (the King) be. - Mt 24:27

 30 And then shall appear the sign of the Son of man (the King) in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man (the King) coming in the clouds of heaven with power and great glory. - Mt. 24:30

 31 When the Son of man (the King) shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory:

 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats:
 33 And he shall set the sheep on his right hand, but the goats on the left.
 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: - Mt. 25:31-34

 26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
 27 And hath given him authority to execute judgment also, because he is the Son of man (the King). - Jn.5:26-27

There are many other passages on the "Son of man" that I encourage you to study further on your own. Of note, the title "Son of God," is synonymous or equivalent in meaning with "Son of man." (Mt. 4:3, 6; 8:29; 14:33; 27:54; Jn. 1:49; 3:18; 5:25; etc.)

As shown earlier, John the Baptist, Jesus and His disciples preached the good news of the kingdom of God. Yet, what exactly is the kingdom of God?

A familiar passage states that we must "first seek the kingdom of God and his righteousness..." (Mt. 6:33). Jesus declared unto Pilate that His "kingdom is not of this world." (Jn. 18:36) In His response, Jesus was declaring that His kingdom has two parts, much like His prophesied coming has two parts that we commonly refer to as His first and second advent. The first advent when He came to deliver us spiritually from our sins and transfer us into His kingdom (Tit. 2:11-14; Heb. 9:26-28; 1 P. 2:24). 

We see the partial fulfillment of the prophecy of God's "Anointed One" in the following passages:

1 The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
 2 To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; - Is. 61:1-2

 16 And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read.
 17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written,
 18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,
 19 To preach the acceptable year of the Lord.
 20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.
 21 And he began to say unto them, This day is this scripture fulfilled in your ears. - Lk. 4:16-21

 19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?
 20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?
 21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.
 22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.
 23 And blessed is he, whosoever shall not be offended in me. - Lk. 7:19-23

Jesus read a familiar passage from Isaiah to the listeners concerning Israel's deliverance from exile in Babylon as a Year of Jubilee—a year when all debts are cancelled, all slaves are freed, and all property is returned to its original owners (Lev. 25). But the release from Babylonian exile had not brought the expected fulfillment; the Jews were still a conquered and oppressed people. Therefore it became obvious to them that Isaiah must have been referring to a future time. 

It is to be noted that the Jews in those days were looking for a Messiah that would deliver them from their Roman oppressors with a rod of iron. (Ps. 2:9)  His own disciples were looking for a similar, physical, earthly deliverance as well. (Acts 1:6) It is also interesting that one of the 12, Simon, was a zealot (Mt. 10:4; Mk. 3:18; Lk. 6:15; Acts 1:13), a political movement among the Jews to overthrow the Roman government.

When Jesus read the Scriptures from Isaiah that day in Nazareth, He cut off some of the passage and closed by saying, "This day is this scripture fulfilled in your ears." (Lk. 4:21) The future day when He shall return as a conquering King bringing judgment to the people of the earth in establishing His kingdom reign was not read and thus to remain until a future time.

The prophets had said the Messiah would do these very things (see Isaiah 35:5-6; 61:1). These physical proofs helped John—and help us—to recognize who Jesus is.

 17 Delivering thee from the people, and from the Gentiles, unto whom now I send thee,
 18 To open their eyes, and to turn them from darkness to light, and from the power (rule; authority) of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. - Acts 26:17-18

 12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

 13 Who hath delivered us from the power (rule; authority) of darkness, and hath translated (transferred) us into the kingdom of his dear Son:

 14 In whom we have redemption (payment of ransom, debt) through his blood, even the forgiveness of sins: - Col. 1:12-14

Jesus told Nicodemus that to enter into the kingdom of God you had to "be born of water and the Spirit..." Saying further "That which is born of the. The flesh is flesh; and that which is born of the Spirit is spirit." (Jn. 3:1-8) The apostle Paul gives the Corinthian believers a similar discourse in 1 Corinthians 15:35-58 (which the exegesis of this passage will be lengthy, and hopefully may dig into it at another time). 

When the Pharisees demanded of Jesus as to when the kingdom should come, He declared that it was already in their midst, or among them. 

 20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:
 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. - Lk 17:20-21

If we have been born in the Spirit we are seated with Christ in His spiritual, heavenly kingdom (Col. 3:1-4; Eph. 2:5-6)

As noted in Jesus' discourse with Nicodemus, the contrast between the kingdom of the god of this world in the flesh and the kingdom of God in the Spirit. Jesus said "if you love me, keep my commandments." (Jn. 14:15) He also said that "by this shall all men know that ye are my disciples if ye have love one to another." (Jn. 13:34-35) He said that the two greatest commandments are to love God with all your heart and others as yourself. (Mk. 12:29-31)

In the book of 1 John he states that "everyone that loveth is born of God." (4:7; 5:1) John in this book often contrasts the kingdom of the devil against the kingdom of God (2:29-3:24). I encourage you to read through these Scriptures to fully understand His present spiritual kingdom.

There are many other passages that contrast the fleshly kingdom of darkness that we were delivered from to the kingdom of God that we have been transferred to, like: 1 Cor. 5:9-11; Eph. 2:1-7; 4:17-5:17:Rom. 1:18-2:29; 8:1, 4-5, 12-14; 14:17; Gal. 6:7-10; 2 Cor. 10:1-6.etc.). I'll share one passage to show the contrast between the two kingdoms.

 13 For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another.
 14 For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.
 15 But if ye bite and devour one another, take heed that ye be not consumed one of another.
 16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.
 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
 18 But if ye be led of the Spirit, ye are not under the law.
 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
 22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
 23 Meekness, temperance: against such there is no law.
 24 And they that are Christ's have crucified the flesh with the affections and lusts.
 25 If we live in the Spirit, let us also walk in the Spirit. - Gal. 5:13-25

If we have been born of the Spirit (Jn. 3:3-8), become a new creation in Christ (2 Cor. 5:17), our old nature according to the god of this world according to the flesh will be put to death, having been buried with Christ in His death and raised by the Spirit according to the working of God (Rom. 6:3-5; Col. 2:11-13), causing us to become citizens of the kingdom of heaven (Php. 3:20), while still pilgrims on this earth (1 Pet. 2:11), as we, like those who walked in faith before us wait for His return (Heb. 11). In the meantime, our new manner of living bearing the fruit of the Spirit, as seen above,shall be manifest to all.

Now His second advent will be when He comes in flaming fire to judge the people of the earth and establish the throne of David and His kingdom as I shared in some verses above and will provide more below.

 6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.
 7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. - Is. 9:6-7

 5 Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.
 6 In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. - Jer. 23:5-6

 6 Yet have I set my king upon my holy hill of Zion.
 7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
 8 Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.
 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. - Ps. 2:6-9

 3 Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
 4 He shall call to the heavens from above, and to the earth, that he may judge his people.
 5 Gather my saints together unto me; those that have made a covenant with me by sacrifice.
 6 And the heavens shall declare his righteousness: for God is judge himself. Selah. - Ps. 50:3-6

 1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. - Ps. 110:1

 21 For since by man came death, by man came also the resurrection of the dead.
 22 For as in Adam all die, even so in Christ shall all be made alive.
 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
 25 For he must reign, till he hath put all enemies under his feet.
 26 The last enemy that shall be destroyed is death.
 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.
 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. - 1 Cor. 15:31-28

 3 Knowing this first, that there shall come in the last days scoffers, walking after their own lusts,
 4 And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
 5 For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:
 6 Whereby the world that then was, being overflowed with water, perished:
 7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.
 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.
 9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
 10 But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
 11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?
 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
 14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. - 2 P. 3:3-14

Thus is a brief overview of His first and second advent. I do not plan to discuss the details of His second advent, since that is not the scope of this series.

To recap what has been discussed in this post:

1) The Jewish people were looking for their Messiah that would deliver them from their Roman oppressors and establish an everlasting kingdom.

2) These same Jews stumbled with their understanding of the Scriptures and didn't realize that the prophecies of the Messiah would be broken up into two parts.

3) Lastly, we briefly looked at the differences between the two advent, as well as the nature of His kingdom that was established at His first coming.

Next time, I'll continue looking into our King Jesus, and His kingdom, our role in it and our inheritance. Until then, I have given you plenty to chew on.

Christ the Anointed King

Welcome back! This week I'm continuing our look into the word Christ (be sure to check out last week's introduction). I'll begin by looking at the word "Christ's" equivalent in the OT - "Messiah." 

The term “Messiah” is a transliteration of a Hebrew or Aramaic verbal adjective that means “Anointed One.” It comes from a verb that means “to anoint” someone as an action involved in consecrating that person to a particular office or function. While the term at first applied to the king of Israel (“the Lord’s anointed”—1 Sam. 10:1; 16:6, 13; 1 K. 1:39), the High-Priest (“the anointed priest,” Lev. 4:3) and, in one passage, the patriarchs (“my anointed ones,” Ps. 105:15), the term eventually came to point above all to the prophesied “Coming One” or “Messiah” in His role as prophet, priest, and king. The term “Christ,” a Greek word (verbal adjective) that comes from a verb meaning “to anoint,” is used in translating the Hebrew term, so that the terms “Messiah” or “Christ” are titles and not personal names of Jesus. - LASB

Not only were the Jews looking for the coming of the Messiah (Jn. 1:41), but also were the Samaritans (Jn. 4:25). Although the Samaritans expected not a Messiah in the Jewish sense, but a prophet like Moses (Dt 18:15–18) who would restore them.

In John 1:35-42 we see that Andrew, Simon Peter's brother, is the one who came to Peter saying "we found the Christ!" Later in Jn. 6:67-69 Peter said that we (the 12 disciples), ' believe and are sure you are the Christ, the Son of the living God." Though most are more familiar with the passage where Jesus asks the twelve, "Whom do men say that I the Son of man am?" Where Peter replied, "Thou art the Christ, the Son of the living God." (Mt. 16:13-16) Even Martha later moments before Jesus raised Lazarus from the grave said that she believes He is "the Christ, the Son of God." (Jn. 11:27)

Now, the title: "Son of the living God" was an appropriate title for the Davidic line, especially for the ultimate ruler (2 Sam. 7:14; Ps 2:7), as also recognized in the Qumran scrolls.

As noted above, the primary sense of the title "Christ" is king. Therefore, we'll look at some passages in light of this to better understand Jesus as the Christ/King.

 30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ (the King) to sit on his throne;
 31 He seeing this before spake of the resurrection of Christ (the King), that his soul was not left in hell, neither his flesh did see corruption.

 32 This Jesus hath God raised up, whereof we all are witnesses.
 33 Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.
 34 For David is not ascended into the heavens: but he saith himself, The LORD said unto my Lord, Sit thou on my right hand,
 35 Until I make thy foes thy footstool.
 36 Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ (the King). - Acts 2:30-36

Here it is easy to see that Christ is King according to the Davidic line as other passages also show:

 3 Concerning his Son Jesus Christ (the King) our Lord, which was made of the seed of David according to the flesh; - Rom. 1:3

 8 Remember that Jesus Christ (the King) of the seed of David was raised from the dead according to my gospel: - 2 Tim. 2:8

By looking at these according to Christ's primary title of "the King," help us see it readily in plain English. In the following passage the disciples quoted Ps, 2, a messianic psalm, in their prayer revealing their understanding that Christ is King.

 24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:

 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?
 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ (the King).

 27 For of a truth against thy holy child Jesus, whom thou hast anointed (has made King) , both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,

 28 For to do whatsoever thy hand and thy counsel determined before to be done. - Acts 4:24-28

The apostle John acknowledged not only that Jesus is King, but the Chief of the kings of the earth.

 5 And from Jesus Christ (the King), who is the faithful witness, and the first begotten of the dead, and the prince (ruler; chief) of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, - Rev. 1:5

 15 And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ (King); and he shall reign for ever and ever. - Rev. 11:15

You probably noticed above that the "kingdoms of this world are become the kingdoms of our Lord, and of his Christ (King); and he shall reign for ever and ever." Reading "King" in favor of "Christ" likewise makes this clearer. In order to be a king one needs to have a kingdom, right? In Acts 8:12 we see this connection:

 12 But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ (the King), they were baptized, both men and women.

In the book of Acts we see where Jesus and Paul both preached the kingdom of God also (1:1-3; 20:25; 28:23, 31)

Next, we see that Jesus as King will judge the living and the dead at His coming and kingdom. A king is someone who executes judgment and justice (2 Sam. 8:15; 1 K. 3:28).

 1 I charge thee therefore before God, and the Lord Jesus Christ (the King), who shall judge the quick and the dead at his appearing and his kingdom; - 2 Tim. 4:1

Some other familiar passages that reveal this are Mt. 25:31-46; Rom. 14:10-12; 2 Cor. 5:10; etc.

Lastly, before I close, we'll look at a clear reference that the people professed Jesus to be the King of Israel during what is commonly referred to as the triumphal entry, though amazingly His own disciples didn't understand at that time, despite their earlier confession.

 12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

 13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.

 14 And Jesus, when he had found a young ass, sat thereon; as it is written,

 15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.

 16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. - Jn. 12:12-16

With that, I'm going to bring this week's post to a close, since I don't want to make it too long. In the meantime I encourage you to further study on this topic. I left plenty of verses with the intent for you to search this out more on your own. Until next time when I pick up where I've left off today, grace and peace to you.

What Does The Word Christ Mean To You?

 It's been awhile since I posted in this blog, yet in this post we'll begin to look at a transliterated word that when put in simple English words will probably open the Scriptures and enlighten the understanding of a number of readers who choose to search it out.

To begin with, what is a "transliteration?" How does it differ from a translated word?

To translate is to take a word in a foreign language and convert it, or interpret it into one's own language. One example is how the Greek word theos is translated into God in the English.

Now a transliteration is when a translator takes a Hebrew or Greek word and adjusts it a little bit to make it sound more like English, in essence, creating a new English word.

Therefore it is good to know when you are looking at a transliterated word. It is vitally important to know the literal meaning of the transliterated word. Why? Because the transliterated word can have multiple definitions than the word in its original language does not confer. A good example is with the Greek word baptizo which was transliterated in the English as baptize. The word in the Greek means to submerge; to immerse. Yet, other definitions have been attached to it that do not convey the word's intent. Definitions such as pour and sprinkle have been added that are contrary to the original meaning of the word and it's intent, thus creating new doctrines foreign to the Scriptures.

In light of this it brings me to the focus of this post: the word "Christ." Christ is another word that has been transliterated even as the word Messiah has been transliterated. Christ has been transliterated from the Greek word christos, which in simplest terms means anointed.

Ok. You probably already knew that, yet do you understand what it means for Jesus to be "the anointed?" This is going to be the dossier of this post.

Why did Pilate ask Jesus if He is the King of the Jews? (Mt. 27:11) Which Jesus declared to Pilate to be true. (Jn. 18:36-37) Remember the magi that came to Herod looking for the one born King of the Jews, which not only troubled Herod but all of Jerusalem? (Mt. 2:2-3) Remember how after Jesus fed to 5,000, that afterwards He knew that they would come and take Him by force to make Him king? (Jn. 6:15) Why, why, and why? Let me lay the foundation by looking back to the OT.

Now Hannah had referred to the Lord’s “king” in her prayer in 1 Samuel 2:10, which may seem surprising, inasmuch as kingship had in her day not yet been introduced in Israel. Prior to the book of Judges, numerous references in the Pentateuch make clear that God intended for Israel one day to have a king (e.g., Ge 17:6; 49:10; Nu 24:7, 17–19; Dt 17:14–20; 28:36). We also find that the word translated “king” here can designate the governor or chieftain of a settlement or city-state (note “the king of Jericho” in Jos 2:2). his anointed. Anointing with oil was widely practiced in ancient Israel and in the ancient Near East. Egyptian officials were anointed to high office, though it is unclear whether the Egyptian king himself, the pharaoh, was also anointed. From the Amarna letters, it appears that local kings in Palestine were anointed as an expression of vassalage to their Egyptian suzerain. Among the Hittites also, it was common for the suzerain to bind his vassals to him by formal rites undergirded by religious sanctions. Among these rites was the anointing of the vassal ruler. Hittite kings themselves were also anointed with the “holy oil of kingship,” and their titles sometimes referred to their anointed status, e.g., “Tabarna, the Anointed, the Great King.” Similar practices are represented in the OT. While both religious objects and religious personnel were anointed (Ex 30:22–33; 40:15; Lev. 16:32; Num. 3:3), it was the king who ultimately held the title “the Lord’s anointed” (e.g., 1Sa 16:6) or, in shortened form, “his anointed” (e.g., 12:5) (Also, 1 K. 19:16 - of Jehu; plus 1 Chr. 16:22 = Ps. 105:15; 1 S. 9:16; 24:6-7; 26:9; 2 S. 1:14, 16) This title expressed the king’s vassal status as the Lord’s earthly representative and his consecration to and authorization for divine service (on vassal kingship, see notes on 8:7; 10:1; 12:3; 24:6). The king’s status as the “anointed” implied his divine enabling and his inviolability. - Cultural Background SB

Not just in Israel, but in the ancient Near East generally, kingship was intertwined with religion. While in Egypt the king himself was worshiped as divine, in Mesopotamia kingship was regarded as one of the basic institutions of human life devised by the gods for mankind. The concept of divine sponsorship of kingship was foundational in the cognitive environment of the ancient Near East. In Israel, the emphasis fell on God himself as the Great King, with the human king to serve not as a demigod, but as vice-regent (vassal) to the Great King. The “law of the king” in Dt 17:14–20 makes it clear that the king in Israel was to be subservient to the divine law and was “not [to] consider himself better than his fellow Israelites” (Dt 17:20). The people have not concluded that they don’t want God leading them anymore: No one in the ancient Near East would want that, and that is not a king like the nations have. Rather they want a king who would successfully bring the deity into play so that they could carry out their national agendas instead of waiting on the action of the deity alone (as when he appointed judges over them). They wanted God’s power, but not his control. -  Cultural Background SB

Now one more look at anointing before I conclude this post.

Anointing is known from Hittite enthronement texts; Egyptian and Mesopotamian kings were not anointed, though the pharaohs anointed their vassals and officials. It is possible that anointing represents a contract between the ruler and the people, hence the anointing of David by the people in 2Sa 2:4. Texts from Nuzi show individuals anointing each other when entering a business agreement, and anointing with oil occurred in Egyptian wedding ceremonies. ruler. In this context means something like “king-elect” or “one who is designated as leader of the people.” inheritance. The Lord’s “inheritance” comprised both the land and the people of Israel (Dt 32:9). In acceding to the people’s demand for a king, Yahweh did not relinquish his rights as Great King over his inheritance to the human monarch. Rather, the human king was to be Yahweh’s vice-regent and was to subordinate himself within an authority structure that Yahweh himself would stipulate (v. 25). Prior to the monarchy, judges had been raised up by Yahweh on an ad hoc basis and had both received and carried out Yahweh’s instructions. With the inauguration of kingship, however, the tasks of receiving and carrying out Yahweh’s instructions were initially divided between prophet (Samuel) and king (Saul). The former would be Yahweh’s mouthpiece to the king, and the king was to carry out Yahweh’s instructions as received through the prophet. This authority structure is evidenced in the first charge Saul receives in vv. 7–8, and grasping its significance is essential to understanding the nature of the eventual breach between Saul and Samuel/Yahweh.  -  Cultural Background SB

I hope this post has perked your interest in how you view, interpret, or understand what Christ/Messiah conveys in the Scriptures, especially in the minds of the 1st century believers who were immersed in it, unlike us today.

I will continue down this course and build upon these blocks that we may truly understand the concept of "the Lord's Anointed" in a way that will open up your understanding of a core doctrine of our faith in a manner that you have possibly never been taught. Until then, I encourage you to study on this topic on your own, that you may compare your notes with my future posts.

Inerrancy Of Scripture, Part 2

Continuing today to define what inerrancy of the Scriptures is. As most professors of the faith adamantly declare to be true, though are not adequately able to defend their belief, in part because they are only told that the Scriptures are inerrant and infallible and are not taught why Scriptures are or are not inerrant or infallible.

I had defined inerrancy last week but will provide another definition today. It is the view "that when all the facts become known, they will demonstrate that the Bible in its original autographs and correctly interpreted is entirely true and never false in all it affirms, whether that relates to doctrine or ethics or to the social, physical, or life sciences". - P. D. Feinberg

Just for reference, I mentioned last time the view of limit inerrancy to matters of faith and practice. That the Scriptures make no false or misleading statements about matters of faith and practice. 

It is admitted that inerrancy of the Scriptures is not presently demonstrable, nor that it ever will be! Is it any wonder that opponents to the inerrancy of Scripture are skeptical? Yet, many that proclaim the inerrancy and infallibility of their English Bibles don't even realize what the scholars admit!

This brings us to a logical question - why do Bible scholars make this admission? To start, we being the infallible, weak, ignorant and imperfect human beings that we are, are quite limited in two ways:

1) That because of our limited and sinful nature we are prone to misinterpret and come up with incorrect conclusions on all the information that we have gathered to date on the Scriptures; and

2) We do not possess all of the information needed to make the proper interpretation of certain inscriptions and texts. We do not have complete knowledge of the culture, language slang, etc that would aide us to a better understanding and interpretation of the Scriptures. Let me give a couple examples of this.

My first example is found in Isaiah 65:11.

In the KJV one will probably wonder what Isaiah means by "that prepare a table for that troop, and that furnish the drink offering unto the number."

What troop and number is Isaiah referring to? Is it referring to worship of some foreign enemies army? If we look at the Hebrew words for troop (Gad), and number (Meni), we see that their English definition is good and some translations use the words Gad and Meni. Yet, thanks to archeological findings we gain a better understanding and interpretation of what Isaiah was probably saying. It has been discovered that these were the Babylonian and Syrian gods of fortune (Gad), and of destiny (Meni). 

Here we see that while the correct definition of the word is good, the correct understanding of the text was not.

My next example is a controversial passage in the Gospel account that have had many interpretations, some proven to be bogus thanks again to archeology. This passage is Matthew 19:24 - "it is easier for a camel to go through the eye of a needle".

The bogus story is that it was in reference to a gate in Jerusalem called "the eye of a needle", but to date no evidence of such a gate exist, therefore it is seen as bogus and story traced back around 300 years ago.

Another theory is that it is simply a writing error by the scribes. The Greek word for camel (kamelos), is very similar to the word for rope (kamilos) and it should read rope instead of camel. The word for rope at the time was in reference some believe to the rope used to anchor a ship, that was often braided and would likely have been of the thickest size of ropes. Which they believe makes sense since some of Jesus' disciples were fishermen. - Theodore R. Lorah 

Some have also suggested that it is an Aramaic wordplay between camel (gamal) and acts of charity (gemiluth).

The Babylonian Talmud has a similar expression, which some say Jesus had in mind, that says, "an elephant cannot pass through the eye of a needle".

So, which is it? Many believe it's hyperbolic language Jesus was employing and that seems reasonable with the context. 

Yet, here are just two of the numerous examples one can find as to why the inerrancy of Scripture cannot be fully demonstrated presently or possibly ever until the Lord's return. As in the first example through the passage of time, archeology was able to correct our understanding of a text and we are confident that others will continue to be unearthed until the Lord's return.

Hopefully this helps you to better understand the reasoning behind the definition I gave at the start - "that when all the facts become known, they will demonstrate that the Bible in its original autographs and correctly interpreted is entirely true and never false in all it affirms, whether that relates to doctrine or ethics or to the social, physical, or life sciences."

I hope you are able to glean a little from this. My hope is to continue on the topic next time. Until then, grace and peace to you.

The Infallibility And Inerrancy of Scripture - An Intro

 I'm starting a series on the infallibility and inerrancy of Scripture. Today I'll begin with an introduction. I have found over the years that most people only believe what they are told on any given doctrine. Rarely do people put in the honest hard work required to diligently study what they are told and what they so adamantly believe to be unquestionable truth because their preacher, their peers, their "church", denomination, non-denominations, etc state that it's truth. If your faith, your Christianity is dependent on such, then you are not in a place in your walk with Christ that you should be. Who or what people are truly passionate about shows. I'm sure you will learn plenty that you have never know before about Scripture. Of a truth, what I will be talking about during this series will unfortunately shipwreck the faith of some, even some who believe they are strong and well learned in the faith. I know many who have taken this journey and ended up on the rocks. So if you are not sure if your faith is genuinely rooted and grounded in Christ, then this series is not for you. If you can honestly say that you believe in God and His only begotten Son Jesus, regardless, even if you have no Scripture to back it up like Abraham, the father of our faith, and others like Abel, Enoch, Noah, and Job, who did not have the written Word of God, yet believed. If you have a faith like their's in the living God, then set your sails for uncharted (to you) waters!

Many are surprised that most doctrines that we have been taught and led to hold tight and dear to our heart have come about in the past 500 years or less, out of the Reformation movement. For example, the doctrines of the infallibility and inerrancy of Scripture came about during the 18th to 19th centuries in the aftermath of the Enlightenment or Modernist movement.

What do the theological terms "infallibility" and "inerrancy" of the Scripture mean in simple terms?

Inerrancy is the belief that the Scriptures are without error or fault in all its teaching. [Defending Inerrancy: Affirming the Accuracy of Scripture for a New Generation]

Infallibility is the belief that the Scriptures are completely trustworthy as a guide to salvation and the life of faith and will not fail to accomplish its purpose. [Westminster Dictionary of Theological Terms]

Much of what has been taught or promoted on the inerrancy of Scripture in recent decades comes from the Chicago Statement on Biblical Inerrancy which was formulated by more than 200 evangelical leaders at a conference held in Chicago in October of 1978. 

At this conference they admit that, "Inspiration, strictly speaking, applies only to the autographed text of Scripture." What they are saying is that there is no error in the original manuscripts penned by the inspired apostles or writers of what we have come to accept as the cannon of 27 books of the New Testament. Since no original manuscripts or autographs exist went on to say, "The autographic text of Scripture...in the providence of God can be ascertained from available manuscripts with great accuracy." This is where the study of Scripture and other available manuscripts, known as textual criticism, comes into play. 

While what came forth from the Chicago Statement on Biblical Inerrancy is popular and seem to be what most I talk with believe, though most don't realize the original manuscripts the Bible they read from don't exist. They always seemed shocked at this revelation. Probably because their preachers don't tell them the full truth, if they even know it.

Another common view is know as limited inerrancy. In this view they limit the Scripture's inerrancy to matters of faith and practice. That the Scriptures make no false or misleading statements about matters of faith and practice.

Well I did say this is an introduction, so I should bring it to a close until next time. I hope this has whet your appetite on learning more about what is known as the infallibility and inerrancy of Scripture.

The Evangelist Philip Is Our Model - Plus, Our Call To Be "Fishers Of Men"?

I would like to start this article with an apology. The article is a bit choppy in my opinion. Though I believe it will get some wheels turning in every one's mind that reads it to research more on some of the points or questions that I have raised. So let us begin!

When looking at the "office" or "position" of an evangelist(s) it is best to look where we first find the word, as mentioned previously in the introduction, is only found three times in Scripture. The first in reference to Philip, who is the only person ever specifically identified as an evangelist in Scripture (Acts 21:8)

We first see Philip in Acts chapter 6 as one of the seven men chosen to distribute care to the Grecian widows.  Chapter 8 is the only place we see him function as an evangelist. 

What is an evangelist? An evangelist (Greek - euaggelistes - S# 2099) is a bringer of good tidings, a messenger of the good news (gospel) of salvation through Jesus the Christ. Part of an apostle's work was that of an evangelist as seen in Paul who preached the gospel (Acts 14:15; 16:10; 17:3; Rom. 1:15; 15:20; 16:25; 1 Cor. 1:17; 23; 15:1; Gal. 1:15-16; Eph. 3:8; 1 Th. 2:9; 1 Tim. 2:7; 2 Tim. 1:11). We also see that Timothy was called to do the "work or function" as an evangelist (2 Tim. 4:5).

We often hear and have been taught that all followers of Christ are called to do the "work or function" of an evangelist - one who preaches the good news of salvation through Jesus the Christ. Yet, show me just ONE NT verse were this is taught? In Ephesians 4:11 where we find the word "evangelist" - would be best translated from the Greek, as some do, "and some as proclaimers of good news," which makes sense. Not all, but God gave gifts (v. 8) to some to proclaim the good news. 

The "great commission" was given to the apostles only (Mt. 28:16-19; Mk. 16:14-15; Lk. 24:33, 44-49). Teachers tell us the "great commission" has been given to us, that none of us are exempt from this "commission", even though the these texts don't hint to such. Neither do we see the apostles giving the new believers in Christ such a commission. Also, we are taught we are called to be "fishers of men", even though this is what Jesus had said to some of His disciples who later became apostles that were "fishers of fish" by trade (Mt. 4:18-22). Nowhere else in Scripture do you find anyone else called to be "fishers of men", yet it is often our charge when evangelism is taught. How many of us have fallen for this line, hook and sinker? Let's not forget Acts 1:6-14 and Christ's "commission" to the apostles who were the only ones assembled to receive His charge.

Believers are told to be ready to give and answer to every man that asks you for a reason of the hope that is in you (1 Pet. 3:15). Yet, where in Scripture do we find all believers were sent out to preach the gospel? (Rom. 10:14-15) We are told as we leave the doors of the "church" building that we enter into "our mission field". We won't find that in Scripture, though it is often said and can be found above the exit at some "church" buildings. Just think of all that is taught on evangelism, that ALL believers are called to preach the gospel, or "share the gospel" - a phrase not even found in Scripture, possibly 1 Peter 3:15, or Eph. 6:15 being the closest thing to that line of thought in the NT or even 2 Cor. 5:18, though none of the three say we are all called to preach the gospel. The light of our good works and love we have for one another are to be a witness to others that we are Christ's (Mt. 5:13-16; Jn. 13:34-35). We see from history that it was the early Christian's witness that was noticed - their good works in love to others that set them apart and drew others to Christ, as well as their refusal to worship the emperor of Roman which brought persecution. In the context of one of the most memorized verses (Jn. 3:16), we find in the verses following (17-21) that light exposes darkness. As in the book of 1 John, pretty much throughout that book John talks about our Christian walk in light and love. We also see that Ephesians chapter 5, walking in light and love reproves those that walk in darkness as also seen in John chapter 3 and the book of 1 John. Let's not forget 1 Peter chapter 4, verses 1-5 and how our walk is seen as strange to those walking in darkness. That we are living epistles, known and read of all men (2 Cor. 3:2).

A common OT verse used for the charge of evangelism is Prov. 11:30 - "and he that winneth souls is wise." This could apply to saving believers that have gone astray into error (Jam. 5:19-20; Jude 1:23) as well as unbelievers. Though Prov. 11:30 doesn't necessarily imply that ALL believers be engaged in winning souls, unless you add to it. This might be a worthwhile study for you to embark upon and not something I plan to look at length in this series.

Moving back to Philip, his ministry is found in the eighth chapter of Acts. In it we see that Philip went to each place alone at first, though in Samaria when they believed the gospel, John and Peter came up to minister the Spirit, etc (Acts 8:14-17), and it's quite possible that Philip, Peter and John travelled together preaching the gospel in many villages in Samaria before parting ways, where Philip once again is alone to meet the Ethiopian eunuch (Acts 8:25-39), where Philip heads out alone preaching in all the cities of Azotus before making his home in Caesarea (Acts 8:40; 21:8). Does that mean they always go out alone? Jesus sent them out 2 by 2 (Mk. 6:7, 12). Even in the book of Acts on their "missionary travels" they always went in at least pairs (Acts 13:2-3; 15:35-41). One could conclude that those engaged in an evangelistic type ministry often do so in pairs and at times alone. Therefore the thought that a "single evangelist" is ordained over a Body of believers is foreign to Scripture.

Which brings up another question, "How long does an evangelist, or those doing the "function or work" of one remain in one location? 

Again, the only true evangelist noted in Scripture is Philip. From his "ministerial deployment" when persecution hit the believers in Jerusalem he went to the city of Samaria and preached. Philip seemed to be there a short time before the apostles heard about the Samaritans receiving the gospel and came to the city. As noted earlier, they were there a brief time before preaching in many villages in Samaria on their return to Jerusalem. No long term stays are apparent. (vs 5, 14-15, 25) Then the Lord sent Philip to Gaza for a brief encounter with the Ethiopian eunuch (v. 26). Afterwards Philip preached in all the cities of Azotus, until he came to Caesarea (v. 40) as mentioned earlier. Nowhere does anyone that I'm aware of believe that Philip stayed at any length in any of the cities or villages he preached in until he came to Caesarea. 

Looking into Paul's letters to Timothy and Titus we learn that Paul left/sent Timothy to Ephesus and Titus to Crete for a very short period of time to aid in establishing the assembly of believers there. If they are "evangelists" as the some like to claim, then they are still not following the NT pattern!

"Evangelists" remain at congregations for years, or even as a popular "evangelist" told me, for decades, citing Philip at Caesarea where there is nothing known about the congregation there, let alone what, if any, role Philip would have had in it. Therefore using Philip at Caesarea as an "evangelist" heading up the congregation there for years are simply things cooked up in the imagination of their own hearts and are vain and not Scriptural. As a popular slogan in the Church of Christ declares, "Where the Scriptures speak, we speak; where the Scriptures are silent, we are silent." Not so in this case as is evident! It is a clear case of eisegesis on their part.

Also, if "evangelists" were to head up the local assembly (for years), why do we not find this pattern in Scripture? Look at Acts 14:23 where Paul and Barnabas returned to Lystra, Iconium, and Antioch, ordaining or appointing elders in every congregation, and then left. Notice what is missing? They, being apostles, didn't appoint (an) "evangelist(s)" and elders in EVERY CONGREGATION,  only elders. If "evangelists" are to head up every congregation, why would they not appoint this essential piece? 

Again, Paul instructs Titus to ordain or appoint elders in EVERY city (Titus 1:5). Notice again that Paul does not mention the ordaining or appointing in every city of "evangelists!" If "evangelists" are the essential piece in leading the congregation to grow in the Lord, why aren't they even mentioned by Paul? Could it be that some have been led astray with false doctrine? I believe so.

It's the elders who are called overseers that are to feed the flock (Acts 20:28; 1 Pet. 5:1-4), they are the ones that watch over their souls (Heb. 13:17).

An "evangelist" on the other hand as I've shown previously is a proclaimer of good news. No other functions do we have for an "evangelist" apart from leading others to salvation in Christ. Yet, some have corrupted the Scriptures in applying duties of an elder to an "evangelist." 

One last example from Scripture, if "evangelists" were to lead congregations and play an essential part in the feeding and governing of every assembly, why were they not mentioned at a crucial time in "church" history where Jewish converts were trying to put a yoke of bondage on the Gentile converts in Acts chapter 15? Who were assembled to decide what the practices should be for those Gentile converts? "Evangelists?" No! It was the apostles and elders! (vs. 3-4, 6, 22-23)

Many years later when Paul returned to Jerusalem to worship. Many of the unbelieving Jews were ready to kill Paul because they believed he was teaching Gentile converts to forsake Moses and not to follow after their customs. So in whose presence did Paul receive counsel from on how to conduct himself in this manner? The "evangelists?" No! Once again it was the apostles and elders! (Acts 21:18)

If the "evangelist" is a central and essential piece in the spiritual growth and governance of every assembly as some claim, why were they absent in the last two examples noted above? I think you see the pattern. They do not hold the prime position that some teach that they do.

Therefore the idea of some today that an evangelist is sought out by an eldership, or committee to put on a performance or two before the flock to determine whether or not they like his style enough to anoint him as the new face of their "church" in the community to lead them for years to come is not found in the example of Philip, nor in Scripture. Yet this pattern had to come from some where, right? All things Bible? Maybe not!