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Copyright (C) 1999 by David K. Spurbeck Sr.
Reproduced here by the Bartimaeus Alliance of the Blind, Inc. with the permission of the copyright holder and under provisions of the Chafee Amendment, 1996.
Library of Congress Catalog Card Number 99-90105
ISBN 0-9670796-0-8
The Christian "In Christ"
An Introduction to "In Christ" Truth
The Believer's Position and Possessions in Christ
By David K. Spurbeck Sr.
Published by:
Know to Grow 'in Christ" Publications
1601 Limpus Lane
Forest Grove, Oregon 97116-1356
To Pat
My Spirit, Soul and Body
Counterpart
Table of Contents
Preface / xi
Introduction / 1
SECTION I
ENTRY "INTO" THE BODY OF CHRIST
The Idea of "Into" (eis) / 22
The Isolation of Spirit Baptism as the Action / 22
1 Corinthians 12:13 / 23
Galatians 3:27 / 24
Romans 6:3, 4 / 24
The Identification with a Unity as a Result / 25
Predicted as One / 26
Identified as Christ Jesus / 27
Identified as Christ / 28
Identified as the Fellowship of His Son / 29
Identified as One Body / 30
Identified as Himself / 30
Identified as One New Man / 31
Identified as a Holy Temple / 32
Identified as a Dwelling Place of God / 32
Identified as a Man / 33
Identified as Him or the Christ / 34
The Induction of the Individual into Christ / 36
Acts 14:23 / 37
Acts 19:4 / 37
Acts 24:24 / 38
The Involvement "into" the Death of Christ / 40
The Incentive for Spiritual Growth / 42
SECTION II
ENVIRONMENT "IN" THE BODY OF CHRIST
The Recognition of One's Position / 54
Dead with Christ in His Death as Our Perfect Substitute / 54
The Believer's Participation in the Substitutionary Work of
Christ / 59
Resurrected with Christ / 71
No Condemnation in Christ Jesus / 78
Accepted in the Beloved / 85
Made Near to God / 91
Seated in the Heavenlies / 101
Made the Fullness / 121
Share in the New Creation / 135
Put on Christ as an Outer Garment / 150
Made One with Christ and One Another / 154
Made Saints in Christ / 165
The Recognition of One's Possessions / 174
All Spiritual Blessings in the Heavenlies in Christ / 177
Possess the Righteousness of God / 183
Possess Positional Sanctification / 192
Possess Complete Redemption / 199
Placed as a Mature Son / 206
Placed as a Priest / 215
Provided with a Spiritual Gift / 224
Possess Liberty in Christ / 230
Placed as One Inlawed to Christ / 239
Made a Part of the Building of God / 243
Christ Calls Us His Brethren / 249
Provided Forgiveness by God / 252
Review and Overview of "In Christ" Truth / 261
SECTION III
COMMUNION "TOGETHER" IN THE CHRIST
Sharing Together in Position / 270
Crucified Together / 272
Died Together / 275
Buried Together / 281
Made Alive Together / 283
Raised Together / 286
Seated Together / 289
Given All Things Together / 291
Life Is Hidden Together / 296
Heirs Together / 299
Sharers Together / 303
Sharing Together in Possessions / 309
Built Together / 309
Bound Together in a Unity / 313
Bondslaves Together / 316
Workers Together / 320
Chosen Together / 324
Blended Together / 328
Knit Together / 332
Suffer Together / 336
Citizens Together / 340
Sharing Together in the Future / 345
Will Be Raised and Presented Together / 346
Will Be Conformed Together to Christ's Glorified Body / 346
Will Live Together With Him / 347
Will Share Glory Together with Him / 347
Will Reign Together With Him / 348
Conclusion / 353
The Importance of "In Christ" Truth / 353
The Identification of the Elements of "In Christ" Truth / 356
The Implementation of the Truth for Christian Behavior / 359
The Influence of "In Christ" Truth in the Church / 367
The Invitation to Action / 369
Theological Definition Index / 373
Scripture Index / 375
The Christian in Christ Chart / 383
Order Form / 392
_xi
Preface
I am a pastor-teacher. I have no greater joy in all the facets of my
use of my spiritual gift than to see Christians growing by the grace of
God. I agree with John's statement, "I have no greater joy than to hear
that my children are walking in the truth (3 John 4)." Over many years of
ministry in the pulpit and in the classroom, I have learned the importance
of "in Christ" truth. The Holy Spirit uses this part of God's revelation to
bring spirituality and Christian maturity. Early in my Christian life I
tried to be spiritual the hard way by energetically and zealously pulling
on my bootstraps. As I look back, I see a sincere heart seeking for the
truth in most of the wrong places. I took any passage from the Bible that
felt good and tried to live it. I didn't slay any lambs, pluck out an eye
or cut off a hand. These passages didn't feel good. Yet I would accept
verses in those contexts for my faith and practice. The Hebrews four rest
was just a dream, an unattainable dream. The harder I worked for that rest
the greater my failure.
At the beginning of my first year of Bible College, a speaker preached
a series on Romans six in a weeklong spiritual life conference. The "know,
reckon, yield" of that passage seemed to have some answers. I continued to
try it my way though those truths remained in the back of my mind. Later in
a seminary class on pneumatology [the doctrine of the Holy Spirit] the
professor, Dr. H. LaVern Schafer, gave a list of the benefits of the
believer's position and possessions in Christ. I also read Lewis Sperry
Chafer's Grace and was again confronted with "in Christ" truth. After
graduating from seminary, I became the pastor of Bethel Baptist Church in
El Sobrante, California. Early in that ministry the Lord led me to develop
a series of studies on the believer's position and possession in Christ.
The saints who attended those classes showed a measure of spiritual growth
that was a blessing to me. Since that time, I have taught this material as
co-pastor of
_xii
Valley Baptist Church of Gaston, Oregon and as professor at Dispensational
Theological Seminary and in its Evening School program. God has blessed His
people through His Word in all of these instances. This book is the fruit
of many years of study and systematization of this material. The best part
of it all is the privilege of learning to practice these truths.
I have focused on a specific, special audience. I have written for
true Christians that have a Spirit-driven appetite for the things of God.
These are thinking Christians who desire to live by God's Word and not by
human standards. This book is not designed to be a seminary textbook though
it may be used as such. There was a day when this kind of teaching was the
common food for a majority of true believers. My target audience is at the
level of our seminary Evening School of the Bible. This is a group of men,
women and young people that want to please God to the fullest. Some have
college degrees and some do not. Several young people haven't completed
high school. All have an appetite for Scripture and are willing to think.
The value of this book is that it focuses on what the Bible teaches.
It is not a book about the Bible. I faced a dilemma as to what translation
of the Bible I would use in my citations of Scripture. For an English
translation I prefer using the Authorized Version [King James Version] in
the pulpit and in the classroom. For me though the Hebrew, Aramaic and
Greek texts of the Bible are more important than the English text.
Knowledge of nuances of the forms and syntax of the original languages is
essential for understanding the Scriptures. Because of this, I have chosen
to translate all of the passages cited in the book. Having taught the
languages and preached and taught from them for many years, I find that
this communicates elements of truth more clearly and concisely. Because of
this some of my translation may seem a little stiff or stilted. I have made
an effort to keep it very literal.
_xiii
Furthermore, I have attempted to emphasize specific grammatical points
that are pertinent to understanding the teaching that is presented. I
suggest that the citations be followed with your favorite translation. This
will add to what you will learn from these pages. If the reader has a
facility for using the Greek language, he can compare the translation with
the Greek text and see the grammatical reasons for the translation.
The Greek preposition (en) may be translated with a locative as "in"
or with an instrumental as "by." The locative and instrumental forms of the
object of the preposition are identical in the Greek. Context determines
how the preposition should be translated. Because (en) is the central
subject of this book, I have very carefully translated its occurrences. In
some instances my translation preference will differ from other
translations. I believe that both the context and biblical theology support
the translation in these instances.
This book is a Bible study book. It deals with an important,
indispensable part of the Christian's spiritual life. In one sense, this
is an introductory theology to "in Christ" truth. These pages are filled
with references that are systematized on the subject. In this way these
pages contribute to the believer's intuitive, informational knowledge,
(oida). They go beyond where a normal theological book would go. I have
designed the presentation to help the saint to apply the information. With
the help of the Holy Spirit, it can become experiential knowledge
(ginosko), having been learned by living it. The teaching in these pages is
for the believer's faith and practice. Because of this, I have avoided
stories that entertain and have limited the number of illustrations. I have
tried to focus on explanations. This gives the reader a greater opportunity
to learn the truth without having the truth obscured by a story or an
illustration. I encourage the reader to absorb as much as possible and then
to read the pages again.
_xiv
Throughout this work are first person sentences in quotation marks.
They are written to encourage the reader to apply the truth. They will
assist one's own reflective thinking on these important subjects. Another
mechanism I have used is repetition. One's position in Christ is singular.
Within that position are specific benefits that are imputed to the
believer. Each of these benefits is intricately bound to one another. They
also relate to the believer's possessions in Christ. Naturally, the
relationships that are in Christ all overlap. Repetition is necessary
because of the subject. Furthermore, repetition is an essential teaching
tool.
These pages are not designed to entertain but to edify. There are no
stories to make one cry. The teaching itself should make the believer cry
out for joy. My illustrations are designed to make or explain a point.
I have avoided references to grammatical and theological
technicalities as much as possible. This whole work is organized around
three Greek prepositions either standing alone or in composite forms [i.e.
prefixed to other words]. This is the way that the Spirit of God organized
"in Christ" revelation. There are no footnotes and few citations other than
Scripture. I have resisted the temptation to provide technical references
from Greek grammars, lexicons and concordances.
Because of the extensive revelation of all that is involved with being
in Christ, different levels of doctrinal content are found in these pages.
It may be necessary to read some sections several times. May the Spirit of
God be the Divine Teacher through the Word.
One of the blessings of Bible teaching is the continued study
necessary to do the job right. Every time I teach through elements of "in
Christ" truth, I go back through everything again beginning with the
language concordances. One of my greatest fears is that I
_xv
might miss the one passage that a specific saint needs to move to the next
stage of his or her Christian growth. These pages are the result of many
hours of thorough study many times.
I understand the modern trend toward gender neutral writing. The
traditional "he" fits well with one who is in "the Christ." The Greek uses
masculine forms in all of its references to the Body of Christ where there
is neither male nor female (Gal. 3:28). The old nongeneric "he" is easily
understood and makes writing far less complex. These pages are written for
all Christians.
My favorite lady, the love of my life, Pat, has been a help in more
ways than I can say. I am thankful to God for her support and help
throughout our years together. She has always been there for me in my
training, ministry, writing and growth as a person. Her early retirement
has given her the hours necessary for editing, formatting and arranging for
the publishing of these pages. I appreciate her and thank the Father for
her every day.
Specific groups of people have encouraged me to put this organization
of truths in print by their spiritual growth. The saints who were at Bethel
Baptist Church, El Sobrante during my years there and who participated in
the Tuesday morning Bible studies share in my thanks. The saints of Valley
Baptist Church of Gaston, the students in the seminary from its beginning
in 1976 and those who have studied in the seminary's Evening School of the
Bible over the years have shown spiritual growth from this material. These
have all encouraged me to share with a greater audience. I must also thank
my brother Dale. We have walked many miles in more ways than one. Our
journeys in the Word are a continual blessing. What a blessing it is to
share in the seminary ministry together, beloved brother, beloved.
_xvi
I am thankful for God's blessing in permitting my relationship with
Dr. H. LaVern Schafer, my seminary theology professor, head of the seminary
and fellow professor, co-pastor of Valley Baptist, theologian extraordinary
and beloved brother in the Lord. God has taught me so much through your
ministry. We have shared together in teaching and pastoring for nearly 23
years. I thank the Father for you, your example and love you in the Lord.
Your love for His Word and His people continue to be a great example. I
appreciate your contributions to my learning what it means to be "in
Christ." Your imprint is found throughout these pages.
I trust that God the Father, God the Son and God the Holy Spirit will
use these pages for their glory through the saints. God is with you!
David K. Spurbeck
Philippians 3:10
March 1999
_1
Introduction
A Christian statesman and gentleman had lived a full and effective
life in the service of the Lord. In a letter written to a close friend who
had been saved under his ministry he evaluated himself. Essentially he
said, "I am number one of all sinners." As a person not given to
understatement or false humility, he was absolutely serious about his
personal worth or merit. His analysis was not based on great sins that he
had committed disqualifying him from a ministry. He was not immoral. He did
not swindle his public. He had not perpetuated lies about anything
[theological or otherwise]. It had been many years since he had committed
the violent crimes of his youth before God had saved him. Some would say
that after all of the years spent in Christian service his self esteem was
at its lowest. Seeing such low self-esteem, many would send this leader the
latest books on Christian self-esteem, recommend Christian counseling or
enroll him in the latest seminar on the subject. What a shame to have a man
approach the end of his ministry and life with such a degrading estimate of
himself! This creates a problem! Such an outstanding and experienced
preacher should be writing the books, instructing the counselors and
leading the seminars. Would he attend and participate? Without a doubt, he
does see himself as the wonderful person that God had used to influence so
many people in the Church of Jesus Christ. Has he become bitter in his old
age? Has he been mistreated? Has his theology slipped into isolated,
narrow-minded orthodoxy?
Of all the great Christians in the history of the Church, we would
rank the Apostle Paul as the greatest. It was Paul who identified himself
as the "chief or first of sinners (1 Tim. 1:15)." His view was not that of
one given to overstatement for
_2
"evangelastic" reasons. He was a person who had "looked through God's eyes"
for many years as he had lived his spiritual Christian life. He saw things
as they really were. As a result, he was reveling in the grace that had
saved him and sustained him. Paul's doctrine of self-esteem is summarized
in the statement "Jesus Christ came into the world to save sinners of whom
I am [present tense] chief." On the Damascus road Jesus Christ personally
confronted him and ultimately Paul was given grace salvation. He believed
that Christ had died for his sins, was buried and was raised from the dead.
He later clearly presented these facts as the gospel by which a person is
saved (1 Cor. 15:1-4).
Undoubtedly, because of his understanding of the Old Testament, he
knew the divine estimate of human ability for pleasing God. He knew the
condition of the nature of fallen man and its propensity toward all forms
of unrighteousness. He knew that every element of personal righteousness is
absolutely repulsive to God (cf. Isa. 64:6). In God's mind his personal
worth was zero. He could produce nothing of himself that would please God.
If Paul had such a degrading low view of himself, was there anything
that could elevate his perspective? God had taught him that the believer
could look at himself as God sees him. Before he could really see the
positive side of God's perspective, he needed to recognize the negative
side and it took him a number of years to really understand how little
worth he actually possessed as an individual. Until the believer
understands that he can't do anything to please God at any time or in any
way, he will never be able to enjoy the positive side of the divine
estimate.
All that is positive from God's perspective is in Jesus Christ. When
the believer understands that at the very moment of his salvation he was
placed in Christ, he begins to have insight into the divine perspective. At
that time he sees that everything positive pivots around being in Christ.
"All that I am as a believer
_3
is what I am and have in Christ. Anything I am or have outside of Christ is
nothing." If this is true, it is only logical that the believer would
strive to learn what he is and has in Christ. New Testament Scripture
clearly reveals all that is necessary for the believer to know these
practical facts. Frequently Paul writes of these significant truths. His
letters are dominated with "in Christ" truth. Over and over he addresses
his readers and all Christians with the assumption that they know some of
the elements of being in Christ. On that basis he encourages them to look
at themselves as God looks at them. Building on these facts he often tells
them how the facts apply to believers' lives while giving additional
details of truth that further lead them to spiritual growth. Without
knowledge of what the believer is and has in Christ, it is impossible for a
Christian to be spiritual and maturing.
Christendom loosely speaks of being "in Christ" because the phrase
occurs so often in the New Testament. Many times I have heard the phrase
spoken by people who had no idea of what it meant. Others understood the
phrase in an unscriptural way. An awareness of the New Testament concepts
contradicts the concepts of Christendom but they will give the believer the
opportunity to grow in the Lord. It is the divine estimate that makes the
difference. For the spiritual life, God's way is the only way and all other
ways will not produce spirituality. He has made every provision. What the
believer does with the provision will have value when he conforms to the
revelation of Scripture. It is not his personal interpretation of the
revelation that counts but it is God's interpretation. God gives extensive
revelation in His word teaching "in Christ" truth.
Paul's self esteem was really Body esteem. His realistic estimate was
that he was in the Body of Christ and that in Christ he was everything he
could be if he lived in light of his position. He could call himself "the
chief of sinners" and at the same time recognize that he was perfectly
righteous in Christ Jesus. This was possible because he had come to see
himself as God the
_4
Father saw him in Christ. All self-esteem fades away when the believer sees
the magnificence that is his in Christ. "In Him I am all that He wants me
to be. In Him I am all I can be. I dare not function outside of Him for
then I am an abject failure in my Heavenly Father's eyes." When the
believer sees the positive provisions of God "in Christ Jesus," his values
and point of view radically change. It changes his practical theology. What
had been an unimportant teaching of Scripture becomes the dominant teaching
that puts all grace revelation together for the saint.
The Importance of "In Christ" Truth
"In Christ" truth is spread throughout the New Testament. From
Christ's Upper Room discourse forward it repeatedly intermingles with all
other teaching for the Christian to believe and practice. Christ's promises
in the Upper Room established the certainty that "in Christ" truth would
come with the sending of the Holy Spirit at the day of Pentecost. Christ
promised it and the Holy Spirit accomplished it. From that day forward the
mechanics of present tense salvation were centered on the believers being
in Christ. Most Christian life passages rely on "in Christ" teaching to
communicate how a Christian is to live.
There are nearly 150 passages that use the preposition "in" (_eN) to
affirm and develop this doctrine. Though these phrases are most often in
Paul's writing, they also occur in the writings of other New Testament
authors. John and Peter both had a solid knowledge of the truth as is
evidenced in their writings. They were not reluctant to develop the
doctrine for the recipients of their letters.
More elemental to this truth is the preposition "into" (_eis) for it
describes the process by which one is placed in Christ. There are at least
21 passages in which "into" is pertinent to "in Christ" truth. In a number
of instances this preposition focuses on
_5
specific elements of positional truth at the time of their acquisition by
the believer--the instant of salvation.
When the believer is seen in Christ, he is counted to have a special
relationship to Christ as Head of the Body and to other grace believers in
the Body. This relationship is emphasized by the prepositional form
"together with" (_sun) that describes an identifiable unity of
togetherness. It is not a mere accompaniment but a bonded unity of two or
more individuals. Not only is the preposition used by itself to describe
the relationship existing in Christ ten times but it is also found in 29
compounded forms in 40 passages of Scripture. In all of these passages it
is evident that "in Christ" truth is essential for the believer to
understand or to live the Christian life.
Since the prepositions in the Greek New Testament can be translated in
a number of different ways, some of the passages in which these terms are
used with "Christ" and related titles may be questioned as to whether some
of them refer to the believer's relationship in the Body of Christ. The
interpretation of the translator is dependent upon the context of the
passage and his theology. A good example of this is Galatians 2:17 where
the AV translates _eN "by" in the clause "while we seek to be justified by
Christ." This translation makes Christ the instrument or agent of
justification. Others translate _eN as locative "while seeking to be
justified in Christ." Both translations are legitimate translations but
each communicates different information. Because of this, not all passages
that use the preposition with reference to Christ are understood as
teaching positional truth. Even so there are at least 220 New Testament
passages that clearly refer to "in Christ" truth.
Not only are there more than 220 passages of Scripture that develop
"in Christ" truth by the use of the three prepositions but also there are
many other "in Christ" concepts presented without the prepositions. Very
few of the teachings of Scripture have as
_6
much revelation presented for the grace believer. "In Christ" truth is
important because God the Holy Spirit makes it important in the Bible.
Christ promised that grace believers would be "in Him" in the Upper Room
and the Holy Spirit revealed the implications of the doctrine so that the
believer would know what he had been given "in Christ." This truth is very
important for the Christian to know and to live. It is essential for him if
he is to live a life that is pleasing to the Lord.
A Relationship Promised by Christ
In the Upper Room Jesus Christ established the certainty that He would
provide a totally different relationship to God for a distinct group of
human believers. Starting with the eleven believing disciples, He expanded
to a group of people who would be in Him and He in them. In all of the
history of mankind no one had a relationship so close to deity. Even the
Jewish high priest on Yom Kippur [the Day of Atonement] was limited in his
approach to deity when he entered the very Holy of Holies. The thick,
heavy, black smoke of the holy incense obscured the Ark of the Covenant. He
could only see where the mercy seat [place of propitiation or satisfaction]
was by the alignment of the tips of the wings of the cherubim above the
ark. He could come close to the manifested presence of God but there was no
intimate association. Christ provided something better. Not only would
there be the intimacy of the indwelling of the Persons of the Godhead in
grace believers but the Christian would be placed in Christ and absolutely
share in the benefits of the work of Christ that are counted to be his in
Him. Just being in the Body of Christ is better than being born into the
nation Israel under the Mosaic Law. Jesus Christ affirmed that there would
be a radical change possible for members of Adam's fallen race as a result
of His work on Calvary's cross.
_7
In the Upper Room Christ anticipated the coming of the day of
Pentecost and the new relationship that would be established at that time.
He said, "In that day you will know that I am in my Father and you in me
and I in you (Jn. 14:20--__all author's translation throughout the _book)."
In a specific future day the believing disciples would know in their
experience that which no one had known before, a unique relationship in
Christ. As Christ was in the Father so the believer would be in Christ and
Christ would be in the believer. It is clear in the context that the future
day is the day when the Holy Spirit would be sent--Pentecost.
Christ explains the relationship in the Body by using the vine as a
metaphor. "I am the true vine ... (Jn. 15:1)" establishes the basis for the
metaphor. He predicts the vine and the branches as being one and that the
unproductive branch that did not produce the fruit of the Spirit will be
cleansed (vs. 2) by discipline. There is a potential for the believer after
Pentecost to abide in Christ. "Abide in me and I in you (Jn. 15:4)." Abide
means "to feel at ease." Christ says that it will be possible for the grace
believer to feel at ease in his position and Christ will feel at ease in
His indwelling of the believer.
If the believer is not enjoying his position in Christ and feeling at
ease in it, the fruit of the Spirit cannot be produced in his life. When
one counts his position in Christ to be of little value, he will not have
the fruit of the Spirit produced in his life. "As the branch does not have
the power [i.e. inherent ability] to be bearing fruit from itself unless it
feels at ease in the vine, so you cannot unless you are feeling at ease in
me (Jn. 15:4, 5)." Abiding is essential for fruit bearing. "I am the vine,
you are the branches. The one who is continually feeling at ease in me and
I in him, this one is bearing much fruit, because apart from me you are not
having the power [inherent ability] to be doing anything (Jn. 15:5)."
Without abiding, a believer only functions in his absolute human inability.
A Christian has no personal ability or power to
_8
produce the fruit of the Spirit within himself. He does not take his
provisions in the Vine but attempts to make his own fruit by his own
strength. If he persists in ignoring his position in Christ, he will have
his works [or things produced] disciplined for they are not of the Vine and
so are of no value.
Jesus Christ not only promised that the disciples and others would
share in a unity in his Upper Room discourse but He also communicated the
certainty of it to the Father soon after the discourse was finished. One
must remember that when Christ communicated with the Father, He was always
heard. He did not communicate as we do because He was deity. He used a form
of asking that grace believers can never use. His communication was that of
an equal speaking to an equal (_erota'o) while ours is that of lesser
individuals communicating to a greater person. Everything He asked was
accomplished. This is true of His communication in John 17. Because He
asked something, it happened since He asked in agreement with the Father
who shares in the same divine essence. The very fact that He asked that the
disciples and an additional group of individuals would be in Him, the
Father and the Holy Spirit made it certain that it would actually happen.
"But I am not asking as an equal for these [eleven disciples] only,
but also for the ones who are believing through the word of them [eleven
disciples] into me, in order that all may be one, like you, Father, are in
me and I in you, in order that they [the Church] also may be in us, that
the world may believe that you sent me. And I have given them [the Church]
the glory that you have freely given me, that they may be one as we are
one; I in them and you in me, that they may be ones who are standing as
complete into one, and that the world may know that you have sent me and
had loved them like you loved me (Jn. 17:20-23)." Throughout the first part
of Christ's communication, He focuses His attention on the eleven
disciples. At verse 20 He expands His communication
_9
for the Church as a whole comprised of individuals who would believe as a
result of the ministry of the eleven. He anticipates a unique "in"
relationship to the members of the Godhead. The Christian has a position in
God the Father (cf. 1 Thess. 1:1; 2 Thess. 1:1) and in the Holy Spirit.
Revelation of the believer's position in Christ has the most extensive
information of any of these relationships in Scripture. There is a unity in
all of these "in" relationships with the Godhead (Jn. 17:21, 22). Christ
anticipated the unity that exists in His Body. Because He anticipated its
creation, it came into existence. That which was a promise to the eleven
was a confirmed certainty in Christ's communication with the Father. The
new relationship exists because God the Son said it would in perfect
agreement with the other Persons of the Godhead. After His death, burial,
resurrection and ascension, Christ sent the Holy Spirit so the promise and
plan could be fulfilled in the formation of the Church, which is His Body.
When this happened, human beings received a new relationship to God that
had never before been available. With the formation of the Body of Christ,
God provided a new content of salvation for those who believe. It is an "in
Christ" salvation that the grace believer receives.
"In Christ" and Salvation
By being in Christ, the believer receives essential elements of his
salvation. God's whole program for salvation pivots around being in Christ.
It is only when the individual is placed in Christ that he receives his
salvation. He receives the benefits of Christ's cross work personally
because he is in Christ. A person who has not been baptized by the Spirit
into the Body of Christ is not a Christian no matter what he professes,
which church he attends, how much money he has given to the church or how
many good works he has done. There is no salvation outside of the Body of
_10
Christ. This truth is especially important since all true believers receive
the same benefits. Because of this, it is only logical that an
understanding of these benefits is necessary for every believer to live his
salvation to its fullest. Scripture is clear that salvation relates to
one's being in Christ.
Salvation in Christ. As early in the development of the Church as Acts
four and close to its inception at Pentecost, being in Christ is inferred
in Scripture. Peter's defense of his healing of the sick man before the
Jewish leaders includes a statement concerning salvation in Christ. Jesus
had become the Glorified Resurrected One. In His resurrection and ascension
He became the Head of the corner of a new building that had not previously
existed. Peter is forthright. "And there continually is not the salvation
in any other of a similar kind; but there continually is not a different
kind of quality of name [or character] under the first heaven having been
given among men in which it is necessary for us to be saved (Ac. 4:12)."
This is a rudimentary statement made to a group of Jewish civil and
religious leaders. Few of them understood and believed. Peter explained
what he had said so soon after Pentecost many years later in his first
epistle. There he explains that he was not speaking about the person
Christ. He spoke about the position in the Body of Christ over which the
rejected Christ was elevated to be its Head. Christ is seen as the Head of
the corner and is identified as the stone rejected by the builders (1 Pe.
2:4, 6 [cf. Isa. 28:16], 7 [cf. Psa. 118; Ac. 4:10, 11]). Believers are
living stones in a building, the Body of Christ, which is a spiritual
house, a holy priesthood (1 Pe. 2:5). Christ's person and work make it
possible for a human being to appropriate His work by becoming a part of
His Body, the Church. Salvation is in Him and in no other. It is in Him
that His work is perfectly applied to the believer. In Christ the believer
is saved. Outside of Christ an individual is unsaved.
_11
Late in his life Paul was persecuted for the gospel that he preached,
the gospel of Jesus Christ. He suffered bad things because he insisted that
the gospel include the resurrection of Christ. "Be remembering Jesus Christ
of the seed of David was raised out from among dead ones, according to my
gospel, in which I suffer bad things, as an evildoer ... (2 Tim. 2:8, 9)."
Christ had not only died for our sins but He was buried as proof of His
real physical death. He was also raised from among dead ones proven by the
testimony of a substantial number of eyewitnesses. 1 Corinthians 15:1-4
clearly identifies the resurrection as an essential element of the gospel
by which a person is saved. One must believe in Christ's resurrection in
order to be saved. Paul was not ashamed to suffer for including the
resurrection in the gospel. "Therefore I endure all things because of the
elect ones, in order that they may obtain salvation the one in Christ Jesus
with eternal glory (2 Tim. 2:10)." Salvation is the one salvation that is
in Christ Jesus. The practical implications of this are evident. "If we
died together with Christ, we will also live together with Him (2 Tim.
2:11)." If a person is dead, he is incapable of any activity that would
please God. If he is dead and raised, he is only able to please God in his
resurrected life. The believer receives salvation because he or she is in
Christ Jesus. By implication the converse is also true. When one is not in
Christ, he has no salvation at all.
Redemption in Christ. "Redemption" is a good salvation word. It has
the idea of paying a price for something. Three Greek roots are translated
"redeem" in the New Testament. These show the way the price relates to an
individual in his salvation. A believer's justification is bound in his
redemption in Christ. "For all sinned and are coming short of the glory of
God, being ones declared righteous freely by His grace through the
redemption the one that is in Christ Jesus (Rom. 3:23, 24)." Several other
passages
_12
teach the same truth (cf. 1 Cor. 1:30; Eph. 1:7; Col. 1:14; 3:15). This
subject will be dealt with in the section discussing the provisions for the
believer in Christ. Suffice it to say that the price Christ paid cannot be
applied to an individual unless he is in Christ. Redemption is a key part
of God's provision for salvation. Without being baptized into the Body of
Christ, a person cannot receive the benefit of this work. "I am redeemed
because I am in the sphere of redemption and that part of my salvation is
mine because I am in the Body of Christ."
Chosen in Christ. "As He [the Father] chose us for Himself in Him
[Christ] before the foundation of the world [here--universe] that we should
be holy and unblemished before Him in love (Eph. 1:4)." Divine choice is a
part of God's provision of salvation. In eternity past the Godhead chose
believers to be in Christ in time. Before the universe was created, human
beings were selected to be a part of the Christ. Eleven references to being
in Christ in this the longest sentence in the New Testament demonstrate the
program that God had for his selection of human beings to be in Christ. A
Christian is chosen in Christ. God gives to him all of the magnificent
benefits for being in Christ. God has chosen him in Christ and thus he has
his salvation.
Called in Christ. When God calls a person to salvation, He calls him
to his position in Christ. No matter what the believer's social condition
is, he receives the full benefits from being in Christ. Even if he was a
bondslave in a Roman society, he received the fullness of being in Christ.
He received the same benefits and privileges as a rich, slave owning, land
holding believing merchant. "Were you called being a bondslave? Don't let
it matter to you; but if you have the power to become free, use it rather.
For the one who is called a bondslave in the Lord continually is a free man
of the Lord; likewise being called a free
_13
man is continually a bondslave of Christ (1 Cor. 7:21, 22)." As will be
seen, in Christ there are no social, generic or racial distinctions. When a
person is called to his salvation, he is called to a place in Christ that
God has prepared for him.
The Tenses of Salvation. Being in Christ involves more than past tense
salvation. "In Christ" truth goes far beyond past tense salvation in which
the work of Christ is appropriated when a person believes. Some limit the
results of the baptism of the Spirit to initial salvation contradicting the
revelation of the New Testament for grace believers. "In Christ" truth also
involves the believer's present tense salvation and assures his future
tense salvation. "In Christ I have been saved completely and I continue to
possess complete salvation guaranteeing my future tense salvation. In
Christ I am what I will be." To many who read "in Christ" in Scripture it
simply means that "I got saved." When a person is saved, he receives
everything that God has provided in Christ even though the new believer
might not know anything about what has been provided. "In Christ" truth
will motivate him to understand what he is and has as a result of being in
Christ. Careful study leads him to understand that what he received when he
was saved is his possession now. God has placed him in Christ for his
Christian life here and now as he lives out his present tense salvation. He
was saved in Christ and is now being saved in Christ. This does not mean
that he is working to stay in Christ or to gain any more salvation but that
he is living in a salvation that God has provided and that is progressing
at the present time as he lives in Christ. If he does not practice his
position in the power of the Spirit of God, he cannot lead a life that is
pleasing to his God. Presently, what he accomplishes in his position is
what counts in the eyes of God. Activities accomplished outside of his
position are not counted to be of real value by God. His analysis of the
believer's work is what is of
_14
value. Present tense salvation flows through the believer's being in
Christ.
Future tense salvation is rooted in the believer's existence in
Christ. When a believer receives his future tense salvation at the Rapture
of the Church, he will receive it because he has been in Christ. Being in
Christ is the affirmation of his future tense salvation. With the Rapture,
a new relationship with God for grace believers comes into existence. The
Body of Christ that is in the mind of God ceases to exist. A group of
believers that had been a unity subject to its Head becomes a bride
betrothed to her Bridegroom. A person who is in the Body of Christ is
assured that he will be a part of the Bride of Christ. His position will
change from being in the Body to being in the Bride. He will move from
being a component of the Body to being a part of the Consort of the King of
Kings.
The following outline of the tenses of salvation will give an overview
of how "in Christ" truth relates to the various aspects of salvation.
Past Tense Salvation: Position Provided --
The Acquisition of the Benefits by Faith.
Present Tense Salvation: Position Practiced --
The Appropriation of the Benefits in Daily Life.
Future Tense Salvation: Position Supplanted --
The Assurance of the Benefits in the Bride.
Every phase of a Christian's salvation is related to his being in
Christ. This study is a survey of the elements of what the believer is and
has in Christ so that he will have a rudimentary understanding of these
truths. Such knowledge will permit him to enjoy the fullness of all phases
of his salvation. It is information
_15
that will permit him to be a believer filled by the Holy Spirit (Eph.
5:18).
"In Christ" and the Spiritual Life
At this point the importance of "in Christ" truth to the spiritual
life must be emphasized. Spiritual living is the use and enjoyment of one's
present tense salvation. One passage of Scripture shows the significance of
"in Christ" truth to the spiritual life. It is the catalyst that takes all
of the spiritual life and positional truth passages and puts them into the
believer's activities. Throughout these pages the practical implications of
"in Christ" truth for spiritual living are seen but all of these passages
must be understood through Colossians 3:1-4. "Since it is a fact that you
were co-raised with the Christ, be seeking the things above, where the
Christ is sitting at the right hand of God, be reflectively thinking the
things above, not the things upon the earth. For you have died and your
life is in a state of being hidden together with Christ in God; Whenever
the Christ, our life, has been manifested, then you also will be manifested
together with Him in a quality of glory (Col. 3:1-4)." This passage of
Scripture does not have the phrase "in Christ" in it. There are seven "in
Christ" indicators showing the believer as being in "the Christ" [four
times] and "together" (three times). The believer is to direct the
reflective mental activity [or frame of mind] to the things that are above
where the Christ is at the right hand of God the Father. Three times the
neuter "things" is found in these verses. One must be reminded that New
Testament Greek has three distinctive genders: masculine, feminine and
neuter. A majority of the forms are either masculine or feminine while
neuter forms occur less often. The reason the neuter is used in Colossians
three is to specify things that are in the third heaven and not persons. In
other words, the Persons of the Godhead and spirit
_16
beings cannot be included as the things to be reflected upon because they
are masculine in gender. [Be aware that though Spirit is a neuter Greek
noun, He is a Person and that His residency is on earth. Even though His
essence is in the third heaven, His person is focused and therefore
manifested on earth.] What are the things in heaven then? A physical
throne? No, because there is no proof that the throne of the Godhead in the
third heaven is physical. The heavenly altar? So little revelation is given
about this object that there is little to be thinking about. The blood of
Christ? True the blood of Christ is on the heavenly altar but the context
of Colossians three points to other things. These things are located at the
right hand of the Father. The things that are counted to belong to
believers are in Christ who is seated at the Father's right. "All things
that are mine in Christ are seen by the Father as being at His right hand
even though I am resident upon the surface of the earth. In the heavenly
throne room, I have all the riches of grace in Christ Jesus." In order for
the believer to be thinking on the things above, he needs to know what the
things are. He also needs to see them as God sees them. One of the reasons
for the writing of this survey of "in Christ" truth is to assist the
believer in learning what the things are and how God sees them as He
reveals them in Scripture. Without this knowledge, the believer cannot be
reflectively thinking in the manner prescribed in Colossians three.
By the AV translation "set your affection," a believer can be misled
because "affection" describes the emotional function of the human soul. It
is a warm, fuzzy, emotional response or feeling toward someone or some
thing. Often affection desires a closeness of company without thinking of
what is involved or how such company can be accomplished. In Colossians 3:2
the term used is a mental term. Translations that include "mind" in their
text are only partially right in their translation. In the New Testament
there are two roots that describe the action of the mind. These roots occur
in a wide variety of forms. One involves
_17
the use of the mind in taking experience and making its knowledge a part of
the mind and memory. The other term describes the activity of the mind by
which it processes information and by which it uses the processed
information. Some call this intuitive thinking. A better description of the
meaning is that it involves the reflection of the mind on the data with
which it has to work. It is the thinking process that takes a thought and
evaluates it from every angle by bouncing it around in the brain attempting
to consider it from every aspect. It is the thinking that lets the thoughts
gurgle through one's mental plumbing. In other words, the believer is to
take his frame of mind and to fill it with reflection on what he is and has
in Christ. Not only is it a cognitive process but in Colossians 3:2 it
involves the assurance that the heavenly things thought about will be the
means of gaining victory over the sin nature [cf. context]. Grammar
requires that reflective thinking is to be a habitual activity for the
believer. Though Colossians three doesn't clearly say that one becomes
spiritual as a result of this, it does describe the life of a spiritual
believer in Ephesians five and six.
If a Christian is reflectively thinking on things above, he isn't
reflectively thinking on things below. His mind is reflecting at the right
hand of God the Father. He is heavenly minded in a biblical sense. His
thinking is away from this life and upon his heavenly resurrection life.
Being mentally in the third heaven, he is out of the way here on earth so
that the Holy Spirit can step into his life and make up his deficiencies
and produce the fruit of the Spirit. As a result, the believer emanates the
things of the Spirit and manifests the life of Christ, his eternal life.
Without "in Christ" truth this process cannot take place and the believer
will not be spiritual. A lack of information concerning being in Christ
deprives the Christian of the catalyst that triggers a God-pleasing
spiritual life.
Spiritual maturity is rooted in the believer's knowledge and use of
"in Christ" truth. Ignorance prevents growth. Knowledge and
_18
the ministry of the Spirit promote growth. Disuse stymies growth. Use
stimulates growth. Abuse perverts growth. Too many saints have been saved
for years before they have had an inkling of an idea of what they have in
Christ. Many have been church leaders and active members. Positional truth
is rudimentary information for Christian living. It is a part of the "first
principles of the oracles of God" (Heb. 5:12 AV), the ABC's for new
Christians. Every believer should be able to teach these truths to other
believers. Just as in the old single room school, the older students were
to assist in teaching the younger, less mature students. The more mature
believer should be able to teach the less mature. Hebrews describes those
who had been saved long enough to become teachers. Instead they were so
immature that they themselves were incapable of assimilating spiritual meat
and so subsisted on spiritual milk. They are identified as babes,
inarticulate babblers (Heb. 5:13). New Christians are not identified as
babes here but these are persons who had been saved a long period of time
and had not grown to spiritual maturity. They suffer spiritual retardation
[i.e. spiritual growth is retarded when compared with spiritual age]. A
believer of full age can assimilate solid food (Heb. 5:12). All believers
are encouraged to go on to maturity (Heb. 6:1) and this is only possible
when they understand the ABC's of "in Christ" truth.
More could be said about the way "in Christ" truth makes it possible
for the believer to live out his new birth. Suffice it to say that when a
believer is reflectively thinking in his position, the Holy Spirit is able
to manifest the character of the indwelling Christ in his life. The
indwelling of the Godhead in the life of the believer is a result of the
regenerating work of the Holy Spirit. "I am in the family of God by birth,
I share the nature of my Heavenly Father (2 Pe. 1:4), the eternal life of
Christ (1 Jn. 5:11-13) and the presence of the Holy Spirit (1 Cor. 6:19). I
must live in my position for the indwelling to be manifested in my life."
We must be careful to retain the New Testament order of things. A
_19
consistent involvement with "in Christ" truth precedes the utilization of
the indwelling of the Godhead. A refusal of the order or denigrating of "in
Christ" truth prevents any manifestation of the indwelling of the Godhead.
Before the life of Christ or the nature of the Father or the fruit of the
Spirit can be manifested, a believer's reflective thinking must be focused
on things above. Too often believers attempt to present the life of Christ,
project the nature of the Father and produce the fruit of the Spirit
without considering their position. As a result, they have a form of
"godliness" without the work of the God producing true godliness. You can't
live your regeneration without living in the realm of your Spirit baptism.
Scripture draws a clean and simple line distinguishing the results of the
baptism of the Holy Spirit and the results of the regenerating work of the
Spirit. When the results of the two works of the Spirit are confused, the
believer is unable to appreciate fully the divine arrangements for
spiritual living. As an example, one needs to realize that there are
important differences between his being "in Christ" and Christ's being "in
Him." Christ's presence is manifested in the fruit of the Spirit that is
produced as a result of the believer's reflective thinking upon his
position in Christ.
God uses three Greek prepositions to reveal "in Christ" truth. Each
section of this book involves the revelation of "in Christ" truth
communicated in the New Testament. The preposition (_eis) describes how the
believer is placed into Christ. The preposition (_eN) describes one's
location in the Body of Christ with its position and possessions. The
preposition (_sun) describes the relationship between believers with one
another and with the Head, Jesus Christ. An understanding of each of these
will help the believer live a spiritual life that will lead toward
maturity.
Entire books could be written about the individual truths that are
being surveyed in these pages. Each truth will influence a
_20
believer's thinking concerning who he is and what his relationship is to
God. As the survey progresses from one element of the believer's being "in
Christ" to another with each of the prepositions, the practicality of these
truths will be evident. When the believer understands these truths, he will
gain the divine perspective that Paul had come to understand. Of himself,
he sees that he is a rank sinner and absolutely unacceptable to God. "In
Christ" he is as perfectly accepted as God the Son is accepted by the
Father. It is a doctrine that devastates the idea of human worth and works
while gloriously replacing it with a singular divine work and worth. Human
pride and confidence oppose any idea of the fact that a human being is
incapable of pleasing God by his sin nature. The sin nature's appetite has
the "I can do it and please God" syndrome. The spiritual believer's
perspective is that God has done it and will do it and that his
contribution is to get out of God's way.
How is the human being moved from his fallen condition in Adam into
the Body of Christ? By the work of the Spirit of God by which He changes
the individual's location. "Into" is a preposition that describes the
process by which the change takes place.
_21
SECTION I
ENTRY "INTO" THE BODY OF CHRIST
CHANGE OF LOCATION
PROCESS OF PLACING IN CHRIST
A NEW CHANGE
SHIFT FROM OLD TO NEW
Immediately when an individual believes the gospel of Jesus Christ, he
receives a multitude of benefits. One of the most important and extensive
benefits is that the baptism of the Holy Spirit changes his condition
before God. He is no longer seen in fallen Adam but is placed in Christ. At
the moment of faith a process takes place removing him from his position in
Adam and immersing him into the Body of Christ. As a result, the new
believer receives all of the benefits of Christ's cross work. This process
is described by the preposition "into" (_eis) that indicates a change in
location. A verb may be used to amplify specific details by which the
process takes place. One is baptized into Christ demonstrating the work of
the Holy Spirit that brings about the change in location. When one believes
"into" Christ, he shows the instrumentality of his God-given personal faith
in his change of location. Other verbs describe the practical implications
of the change in location. "Once I was doomed in Adam and now I am
glorified in Christ." A change has taken place. A new location has replaced
the old condition with new benefits.
_22
The Idea of "Into" (_eis)
"Into" is a preposition that describes movement resulting in a
change in location. When a person goes "into" a room, he ends
up "in" the room. The same is true in most cases in which the
preposition is found in the New Testament. The Greek preposition
(_eis) occurs more than 1700 times in the New Testament.
It is related to Christ in more than 20 passages. Emphasizing the
change in location, its most common meanings are "into, unto
and to." Most often its translation is determined by the action of
the verb that governs it or by a noun form that it elucidates.
Scripture is clear in its description of how the process that takes
an unbeliever and moves him into the Body of Christ is
accomplished. God the Holy Spirit is the instrument that brings
about the change in location.
The Isolation of Spirit Baptism as the Action
When the Holy Spirit baptizes a believer at his salvation, he is
placed in the Body of Christ--a new location. Without Spirit
baptism a person cannot be in the Body of Christ. When a person
is outside of the Body of Christ, he isn't a Christian. He does not
receive the benefits of the work of Christ outside of the Christ.
Christ's death is of no value to the individual or his sins unless he
is in Christ. Christ's resurrection is applied to human beings only
through the baptism of the Holy Spirit. One must recognize that
where there is no Spirit baptism there is no salvation.
By Spirit baptism a person is immersed, dipped or dunked into
Christ. As a result, the believer is in Christ. It is an immersion by
_23
the Holy Spirit that admits the new believer into the Body of
Christ. In Christ the believer is counted to have died for his sins
and raised from the dead in the Person of Christ his perfect
Substitute. Spirit baptism is an immersion by which the believer
enters "into" the Body of Christ. There is no exit provided from the
Body of Christ. It is an immersion with no emerging; yet when one
is in Christ, he is seen as being buried with Christ and being
raised with Christ in his position in Christ. There are three
passages of Scripture that clearly teach that the baptism of the
Holy Spirit is the action by which the Godhead places an
individual into Christ.
1 Corinthians 12:13
"For even by one Spirit we were all baptized into one body,
whether Jews or Greeks, whether bond slaves or free men, and
all were made to drink into one Spirit." The statement is simple
yet profound, concise yet complicated. It is clear that the Spirit is
the instrument by which the Corinthian believers were immersed
into the Body of Christ. At a point in time in the life of each
individual believer, the Holy Spirit took that believer and baptized
him into one body that is the Body of Christ. All of the Corinthian
believers are included in the "we." The baptism of the Holy Spirit
is once and for all. His relocation program has permanent results.
God placed the one to whom He has given the gift of faith into
the Body. That is to say that if the individual is not baptized by
the Holy Spirit he is not in the Body of Christ. Racial and social
background makes no difference for each one has been made to
drink equally into one Spirit. Paul taught this to the Galatian
believers as well.
_24
Galatians 3:27
"For as many of you as have been baptized into Christ, you
have put on Christ as an outer garment. In Him is not Jew or
Greek, in Him is not bond slave or free, in Him is not male or
female; for you are all one in Christ Jesus." Spirit baptized
persons share in the Body of Christ as a unity. In essence the
text says that every believer shares a garment with every other
believer since he is in Christ. Once again the baptism of the Spirit
is seen as a past event in the lives of these believers. "Baptized"
with "into" gives a double emphasis upon the change in location.
The baptism in Galatians produces the same result as the
baptism in 1 Corinthians 12 and is therefore the Spirit baptism
that took place as a part of the believer's initial salvation. Without
a doubt, as a result of the baptism, the believer is relocated into a
totally different environment and sphere of activity. The context
includes all who were true believers in the Galatian churches
while excluding unbelievers.
Romans 6:3, 4
"Are you ignorant that as many as have been baptized into
Christ Jesus were baptized into His death? Therefore we were
co-buried with Him; through the previously mentioned baptism
into the previously mentioned death, in order that like as Christ
was raised out from among dead ones through the glory of the
Father so also we might walk in newness of life." At the moment
one believes the gospel of Jesus Christ he is baptized into the
death of Christ. The baptism of the Holy Spirit is the device by
which the individual appropriates the work of Christ for himself.
He believes that Christ died for his sins as a part of the gospel
but without the baptism of the Holy Spirit he would not receive the
_25
benefits of Christ's work for himself. Jesus Christ's substitutionary
work is not appropriated until he is in Christ. It is at that
point that God the Father credits Christ's death to the believer's
personal account. "In Christ I died for my sins and was raised."
This only accrues to the believer when he is placed in Christ by
the baptism of the Holy Spirit. He had previously owed the debt
for the price of the penalty for personal sins and now Christ's
substitutionary work pays the debt in full and the individual's
account is cleared.
Baptism into Christ, one Body and His death all involve a
change in location. The baptism of the Holy Spirit is the action
that moves the individual in that direction and ultimately into the
new location. As a result of being baptized by the Spirit into
Christ, the believer is "in Christ." Being "in Christ" involves the
believer in a unity--a multiple membered unity.
The Identification with a Unity
as a Result
God describes the unity that exists in Christ in several ways. He
uses several metaphors to communicate the idea of this unity
and to drive the truth into the mind of believers. At least ten
different descriptions teach the idea of unity. This unity is an
important truth that the grace believer needs to learn and know.
Each descriptive term teaches specific elements of what is
involved when a person is in the Body of Christ. Several take on
a technical theological meaning that is reflected in many
passages of Scripture. It is most important to note that the "into"
preposition is the preposition that emphasizes the unity
existing in Christ.
_26
Predicted as One--John 17:23
When Jesus communicated with the Father at the close of the
Upper Room discourse, He confirmed the future change of
location for believers as a result of His cross work. One must
remember that the Father always heard Jesus' prayers and that
He approached the Father with a totally different relationship than
Christians do. When He communicated with the Father in His
deity, He always communicated in perfect conformity to the divine
will and so affirmed the agreement between the Persons of the
Godhead. He anticipated that not only the disciples (17:1-19) but
also the Church (17:20-26) would receive the benefits that are
affirmed in His communication with the Father as an equal. "But I
am not asking as a equal concerning these [disciples] only, but
concerning the ones believing [Church] through their word
"into" (_eis) me (17:20)." He then described the results of believing
into Him. The first result is that they would all be one similar to
the oneness shared by the Father and the Son. The second
result is that the Church would be seen in the Father and the
Son. This results in the potential for the world to believe that the
Father had sent the Son. Oneness is emphasized in verses 22
and 23. "And I have given to them the glory that you have given
to me, that they may be one like we are one; I in them and you in
me, that they may be ones standing as mature "into" (_eis)
one, that the world may know that you sent me and loved them
as you loved me." Christ anticipated a future relationship that
would make it possible for future believers to mature. Up to this
time in the history of the world it was impossible for a believer to
mature in his relationship to God. When he was placed into the
oneness that is the Body of Christ, he was given a potential to
mature when he is living in that position. Being in the unity makes
spiritual maturity possible. Jesus' communication with the Father
in the Upper Room guarantees that what He described in His
_27
discourse would actually become a reality. All that He described
was signed, sealed and soon to be delivered. The ultimate
objective of providing the oneness was that the Church would
have an environment in which its members could grow to
maturity. Outside of this unity there is no way that any human
being can be maturing before God.
Identified as Christ Jesus--Romans 6:3
"But are you ignorant that as many of us as have been baptized
into Christ Jesus, have been baptized into His death?" Two titles
of Christ are used to describe the condition of the believer as a
result of the baptism of the Holy Spirit. He is identified as "Christ"
referring to the fact that He is the Glorified Resurrected One. In
the Old Testament "Christ" was the Greek translation of the
Hebrew "Messiah" and focused on the promised monarchical
Deliverer of Israel. As Christ, He had come to minister to Israel
(cf. Matt. 15:24). "Christ" took on a new meaning with the
resurrection. After He was crucified, He was resurrected. God the
Father made Jesus to be Lord [authority] and Christ (Glorified
One] (Ac. 2:36). From that point forward the title "Christ" lost its
Messianic significance in Church revelation and focused on His
being the One who is the Glorified, Resurrected One. The title
"Jesus" describes His being Savior focusing on His Saviorhood.
Using the combined title, Paul focuses upon the identification of
the believer with the work of Christ as Savior and the continued
provisions in His resurrection that accrue to the believer.
_28
Identified as Christ--Romans 16:5; 2 Corinthians
11:3; Galatians 3:27; Philemon 6
By far and away the most common designation of the unity into
which a believer is baptized is "Christ." When found with "into," it
is always found without a definite article. This is not always true
when "in Christ" is found in the New Testament. Without a doubt
the reason this designation is most common is because there is
an emphasis upon the believer's relationship to the resurrection
of Christ. "When He died, I died in the Person of my Substitute. I
must see myself as having died but more important I must see
myself in His resurrection. I am not dead. I have been raised to a
new life--His resurrection life of glory." [Philemon has a problem
with the title. Some manuscripts include "Jesus" in the text.]
A simple reading of these texts makes it clear that "Christ" is a
name given to the unity into which the believer is Spirit baptized
at salvation. "Greet Epaenetus the beloved of me who is a
firstfruit of Asia "into" (_eis) Christ (Rom. 16:5)."
Paul was concerned that the Corinthian church would have
their thoughts polluted by the preaching of doctrinal error that
would detract from their position in Christ. He expresses a
righteous zeal for these saints that had come to Christ in his
ministry. He expected them to be living in the Christ with the
same purity that they had possessed when they were saved. "But
I am fearing lest somehow like the serpent deceived Eve by his
cleverness [lit. all working], your thoughts should be contaminated
from the simplicity and the purity the one that is into Christ
(2 Cor. 11:3)." Such contamination is identified as spiritual
adultery. Indoctrination in error leads to a deviant life-style no
matter how acceptable that life-style may be to Christendom.
Those whose thoughts are not contaminated enjoy the maturing
life-style promised by Christ in the Upper Room. Their thoughts
are simply directed toward what they are and have in Christ and
_29
in Christ alone. "I am a part of Christ in a way similar to the way
that God the Son is a part of God the Father. It is as simple as
that."
A review of Galatians 3:27 is in order here since the believer
has been baptized "into Christ." As has been seen, this is an
environment that is a unity. "For as many of you as have been
baptized into Christ, you have put on Christ as an outer garment."
Verse 28 demonstrates this as a unity and not a Person.
Paul appeals to Philemon on behalf of Onesimus on the basis
of a common relationship that is shared in Christ. He looks back
to the time of Philemon's salvation and identifies it as something
that the two of them share in common. He communicates with
God "that the fellowship of your faith may become an energy in a
full experiential knowledge of every inherently good thing that is
in us into Christ (Philemon 6)." Paul says, "You are in Christ and
I am in Christ and we share the same things in common." Later
in the letter he will include Onesimus as also being one who
shares in the oneness (vs. 10).
Identified as the Fellowship of His Son--1 Corinthians 1:9
"God is faithful, through whom you were called into the
fellowship of His Son Jesus Christ our Lord (1 Cor. 1:9)." God
the Father was the instrument through whom the believer was
called to salvation. In that salvation the believer became a
participant in the fellowship of God the Son. Fellowship conveys
the idea of sharing in common. There are two directions for this
fellowship. First the believer shares in common with Jesus Christ
and then secondly he shares with other believers. Paul uses this
description because of the party spirit that existed in the
Corinthian church. There were believers who were identifying
themselves as belonging to one of four different parties while
_30
only one party was right. The ones who said they belonged to the
Christ were right. Whether there was an allegiance to Paul, Peter
or Apollos, all true believers shared in the Christ which is the
proper place for sharing in common. Substitute fellowships
cannot compare with the true fellowship. All to often deficient
fellowships take the place of the fellowship of His Son distracting
from all that is important in that spiritual oneness that exists for all
true believers.
Identified as One Body--1 Corinthians 12:13
"For even by one Spirit we were all baptized into one body ...
(1 Cor. 12:13a)." "One body" emphasizes the fact that there is no
plurality for all that counts is seen as coming from a unity. Yet
there is a plurality in a sense. Because of this, the "body"
metaphor draws attention to a diversity of members that are
bound together in a single whole. It is a unity that is a diversity.
When any part of the diversity functions outside of the unity, God
receives no glory and considers the activity to be worthless. A
body is made up of "body parts." Each part is bound to the
others. Any malfunction affects the other parts. A lack of function
(or dysfunction) limits the effectiveness of other parts. The
context develops the metaphor to teach the interdependence of
spiritual gifts in the Body of Christ supporting the unity. If all
members are performing their normal tasks, the body runs as it
should but if they are not, the body does not function to its
potential capacity.
Identified as Himself--Ephesians 1:5
In the middle of Paul's wonderful long sentence, the believer is
reminded that he was placed into Christ because God had
marked out that position before hand in the council of the
_31
Godhead. As He chose us in Him before a foundation of the
world (here: universe) ... while predestining us into the
placement of mature sons through Jesus Christ into Himself,
down from the good pleasure belonging to His desirous will (Eph.
1:4a, 5)." Being in Christ is not a matter of chance but a matter
of choice, God's choice. It was a choice that marked off the
bounds of the new location and established that each individual
believer would be in that location. The change in location moving
the individual into the Body results in his being in Christ (a
position referred to eleven times in the sentence). "Him" or
"Himself"is a unity established in eternity past in the decree.
Identified as One New Man--Ephesians 2:15
"The new man" is another technical term for the Body of Christ
that emphasizes oneness. The "new man" never describes the
"new nature" in the New Testament. It always describes the new
relationship that the believer now shares in Christ versus his old
condition in the old man--his old position in fallen Adam. The
unity in the new man destroys the differences that existed
between Jews and Gentiles. Christ's work removed the barrier
that existed between the two groups so that when they are truly
saved and living in their position in Christ, there is a natural unity.
Christ has provided peace that can only be evident in His Body.
"Having abolished in His flesh the law of the commandments in
dogma, in order that he might create the two in Him into one new
man making peace (Eph. 2:15)," This is another way of saying
that Jews and Gentiles lose their racial identities when they
become a part of the Body of Christ. They become a part of a
third separate entity from the divine point of view--the Church of
God (1 Cor. 10:32).
_32
Identified as a Holy Temple--Ephesians 2:21
One of the more interesting descriptions of the oneness is
when it is described as a temple. The new man is also a temple.
A building is another metaphor describing the Body of Christ. This
building is a temple. In the Greek New Testament there are two
words that are translated "temple." Each has its own significance.
One, (_hieron), describes the whole temple complex with its
courts, walls, barns, quarters and auxiliary rooms as well as the
actual temple structure itself with the holy place and the holy of
holies. The second term, (_naos), describes the focal point of
all religious activity, the holy of holies. This term was used to
describe the place where God's presence was manifested. It is
the second term that is found here. "Therefore then you are no
longer strangers and sojourners, but you are fellow-citizens of the
saints and members of the household of God, having been built
upon the foundation from the apostles and prophets, Jesus Christ
Himself being the cornerstone, in whom all the building being
fitted together is growing into a set apart holy of holies in the Lord
(Eph. 2:19-21)." 1 Corinthians 3:16, 17 and 2 Corinthians 6:16
also describe the Body of Christ as the holy of holies of God.
Identified as a Dwelling Place of God--Eph. 2:22
Paul continues by adding further proof that the temple is the
place where God dwells. "In whom also you are being built
together into a dwelling place of God by the Spirit (Eph. 2:22)."
An intensive form of the word for house describes a place in
which God will not only dwell but a place in which He will settle
down and feel at home. As is true in all of the relationships within
the Godhead, all three Persons of the Godhead have an
involvement together with the building that is the Body of Christ.
_33
Where one Person is, the other Persons are also. Though Christ
is the dominant Person in relation to His Body, the other two
Persons have a distinct role. God the Father will make the
Church His habitation feeling absolutely at ease there. The Holy
Spirit is the instrument who is building the saints together into a
building. (This is evident in the passive form of the verb followed
by the _eN preposition that is instrumental.) Christ is the
cornerstone of the Building. The whole context of Ephesians 2
presents a magnificent metaphorical description of the Church
and its relationship to the Godhead clearly illustrating the truth for
our human minds. When the Father settles down and feels at
home in the Church, it is more than a manifestation of His
immensity or omnipresence. It involves His personal presence
directly related to the Body of Christ.
Identified as a Man--Ephesians 4:13
When spiritual gifts are used in the Body of Christ, the Body is
built up as a whole. Jesus Christ is the Giver of the gifts. "And He
gave some apostles, some prophets, some evangelists, some
pastor-teachers for the adjusting of the saints into a work of a
ministry, into a building of the body of Christ until we all arrive into
the unity of the faith and of the full experiential knowledge of the
Son of God, "into" (_eis) a complete (or mature) man into a
measure of stature of the fullness of the Christ (Eph. 4:11-13)."
Maturity is emphasized in the word "man" for it normally describes
a fully developed male capable of marriage in contrast to an
immature male child. To emphasize the idea of completion or
maturity further, the adjective "complete" or "perfect" is added. It
has the idea of bringing something to a full end and hence to
bring to its fullest potential making it complete or mature. Christ
freely gave spiritual gifts because through them He expected the
Church to attain to the fullness of the Christ. As the spiritual gifts
_34
work in the Church, individuals are built up and the Body as a
whole moves toward full maturity as a complete man. The
relationship between members of the Body is defined throughout
the context. Not only is the Body moving toward maturity but its
members are also growing in the relationship that they equally
share in common. God has provided every benefit to move the
Church to maturity. It is the responsibility of the Church to be
permitting the existing gifts of the Spirit to be functioning and to
be responsive to them as they function. Too often there is little
balanced emphasis on the gifts that God has given and so there
is little contribution to the growth of "the Christ." Ideally churches
should not only be focusing on the spiritual growth of believers
but also should be evaluating how they are contributing to the
structure of the Body of Christ as a whole as it is built toward
becoming a complete man. An interest in the Church as a whole
is as much a part of Christian living as an involvement with the
individuals. What happens in the lives of individual saints affects
the whole as can be seen in a multitude of passages of Scripture.
The present day contribution to the Body as a whole seems to be
a poor representation of what the Body truly is in the mind of our
God.
Identified as Him or the Christ--Ephesians 4:15 (cf. vs. 13)
"The Christ" in verse 13 is a technical term that identifies the
whole Body of Christ with Christ as its Head and the Church as
the Body. Verse 15 further develops the concepts of the
preceding context. "But truthing [living out the truth having victory
over the sin nature] it in love we may grow into Him in all ways,
who is the head, Christ (Eph. 4:15)." When the believer is
involved in what has been provided for him because he was
placed into the Christ, he has the potential to grow into Him who
_35
is the Head of the Body. He may have the character of the Head
manifested in his life as he lives in conformity to all he is and has
in the Body.
When the believer is baptized by the Holy Spirit at his salvation,
he is immediately a part of a unity--a compound unity. He
becomes interdependent on others in the Body and on Christ the
Head. He is seen in his new location as an absolute equal in the
oneness that is the Christ. All he is and all he has before God is
in Christ. He is nothing outside of Christ. Only as he lives in the
new location is he able to please God and to be living in the will
of God. Any activities that he might do outside of his being in
Christ reflects his old position in fallen Adam and are
unacceptable to God. In his new location the spiritual believer
lives his life and God the Father sees his activities as coming
from the Body as a whole as though the Son Himself were
actually performing the activities to His own glory.
The following lines give a sense of what is involved when the
believer recognizes the significance of the oneness he shares in
Christ as a result of being baptized into Christ.
In Christ I'm part of a unity,
In Christ I have an identity,
In Christ He is all my dignity,
In Christ is my only integrity,
In Christ He assures my eternity.
Of all of the occurrences of "into" with reference to the Body of
Christ there are three passages that clearly relate to the process
and two passages that relate to the results of being baptized into
Christ. These passages expand the significance of the baptism of
the Holy Spirit in the life of the person who becomes a believer.
_36
The Induction of the Individual into Christ
A believer must understand the biblical doctrine of salvation. It
directly affects what he believes about God and His work in
providing past, present and future salvation. Deviation from Bible
based teaching concerning salvation leads to a multitude of
errors that will ultimately prevent the Christian from being
spiritual. One error is not worse than another is. All error
perpetuates further error and when consistently pursued will lead to a
system of belief that will absolutely prevent the believer from
pleasing God. These same systems feed the natural appetite of
the unbeliever giving him a false complacency in Christendom as
he lives within the confines of an error that satisfies the religious
appetites of the flesh. One of these errors is the teaching that
salvation precedes faith.
Extensive revelation in Scripture teaches that a person is saved
by faith contradicting such a view. It is by faith that the benefits of
the work of Christ accrue to the believer. Without God-given faith
a person cannot enter the Body of Christ. No baptism of the Spirit
takes place for faith precedes the baptism of the Spirit. There is
no change in location, no entry into the Body of Christ, for the
individual and so he cannot receive salvation and the application
of the benefits of the work of Christ to him. Faith is the key by
which a person enters into the Body of Christ. Each believer can
look back to the time when he had received the gift of faith from
God to believe the gospel of Jesus Christ. It was a faith
permanently stamped by the Holy Spirit in their lives.
_37
Acts 14:23
When Paul was stoned at Lystra, God miraculously
resuscitated him not only bringing him back to life but also
returned him to health. He and Barnabas went to Derby and then
returned to Lystra, Iconium and Antioch where they encouraged
the believers and appointed elders. These Christians were new
Christians who needed stability in order to grow. After they had
been saved, they had already set apart Christ, the Head of the
Church, as Lord in their lives. "And having hand picked elders for
them in every church, while communicating worship with fastings
they committed them to the Lord into whom they had believed
(Acts 14:23)." Their initial faith preceded their being placed into
the Lord. That faith was a God-given faith (cf. Phil. 1:29; 1 Cor.
3:5; Eph. 2:8, 9 Gk.). Paul and Barnabas committed the new
leaders to the One who is the Head of the Church, the Lord. Faith
was the instrument that the Holy Spirit used to trigger His
baptizing work that took place simultaneously with the act of faith
in the gospel of Christ. What was an act of faith is seen here as a
state of faith in the lives of these leaders.
Acts 19:4
John's disciples were an unusual group of believers. They were
Old Testament believers who had not become New Testament
believers by the time that Paul arrived in Ephesus. They had
been baptized by John's baptism in anticipation of the coming of
the Messianic kingdom. Because of this, they were confused as
to whether there was a Holy Spirit or not. Paul made it clear that
John's baptism was a different kind of baptism than baptism in
the character of the Lord Jesus. John's baptism was a baptism
because of repentance. It was a baptism that was for those who
would in the future believe in Jesus Christ. These disciples of
_38
John were not in the Body of Christ because they had limited
revelation. They had a kind of faith but they had no involvement
with the work of the Holy Spirit as grace believers. Without a
doubt Paul gave them the gospel at this time. "But Paul said unto
them, John baptized a baptism because of repentance while
saying to the people that they should believe into the one who is
coming after him, this is into Jesus (Acts 19:4)."
They believed the gospel of Christ, were Spirit baptized, were
water baptized, received the Holy Spirit by the laying on of Paul's
hands, spoke in languages and prophesied. This was an unusual
order of events during the transition from law to grace. In the
transition the order of events varied as can be seen in the
salvation of the Jews in Acts 2, the salvation of the Samaritans in
Acts 8 and the salvation of the Gentiles of Cornelius' household
in Acts 10. Each was different because of the role each group
played toward the other in this early transitional period. The
twelve disciples of John were untransitionalized Old Testament
believers who already had faith but in an unclear object. In Christ
they found their object and they believed into Him entering the
Body of Christ by that faith.
Acts 24:24
In Paul's testimony before Felix in Acts 24 he gave a clear
presentation of the gospel of Christ. As a result, Felix intuitively
knew more accurately the things concerning the way (vs. 22). He
came again to Paul bringing his wife for further explanation. "But
after some days Felix arriving with Drusilla his own wife being a
Jewess, he sent for Paul, and heard him concerning the faith into
Christ Jesus (lit. the into Christ Jesus faith). But as he was
reasoning concerning righteousness and self-control and the
coming judgment, _when Felix becoming afraid answered: For
the time being you go, but taking time later I will send for you
_39
(Ac. 24:24, 25)." It is evident that Felix understood where Paul
differed with the Jewish hierarchy that had accused him. The way
that Paul presented was not the way of traditional Judaism. This
may have been the reason Felix brought his wife when he saw
Paul again. She was better versed in Judaism than he was. Paul
evidently gave a clear presentation concerning the facts of the
gospel and how one could become a part of the new entity, the
Church, by faith in Christ. It would be especially pertinent
because Felix, the Gentile, and Drusilla, the Jewess, could
become a part of a oneness that would obliterate their racial
distinctions. Felix evidently did consider the gospel but chose to
wait before making a decision. It seems evident that he rejected
the gospel because he had not been given the gift of faith. His
rejection is seen in the fact that he left Paul in prison for two
years. Two years of Paul's life were wasted so that God could
teach him that he did wrong. When he wrote the Philippian
epistle, he picked up his life at the same place it had been four
years before when he wrote Galatians 2:20.
Two of the three uses of "into" involved people who actually
changed or had their location changed from being in fallen Adam
to being in Christ. Felix rejected the potential for such a change
choosing to retain the status quo. Faith was the instrument that
would have admitted him into the Body of Christ but it was not
given to him. He did not have a kind of human faith that could
possibly permit him to enter. He had an intellectual and possibly
philosophical understanding of what Paul had said but after
consideration rejected it all. The leaders in the churches in Lystra,
Iconium and Antioch had the divinely provided faith and entered
the Body of Christ. John's disciples ceased to be Old Testament
believers and became grace believers and so by faith entered
into their new position in the Body of Christ.
_40
The Involvement "into" the Death of Christ
When a believer grasps the magnitude of the fact that at
salvation he is baptized into Christ's death, burial and
resurrection, there will be a major change in his life. If he doesn't
comprehend these facts, he will never have victory over his sin
nature, the internal foe. In the Person of his Substitute, he
benefits from all of the provisions of the death of Christ. Christ
died victorious over the world, the flesh and the devil. In order to
appropriate the work of Christ, one must first understand the
rudiments of what was provided as a result of that work. In one of
the most important passages of Scripture dealing with the sin
principle or nature, Paul directs the believer's attention to the
baptism of the Spirit and the role it plays in providing benefits for
the believer.
"What shall we say therefore? May we possibly be continuing in
the sphere of the sin principle, in order that grace may super
abound? May it not be so. How will we who died to the sin
principle yet live in it? Or do you not experientially know that as
many as have been baptized into Christ Jesus, we were baptized
into His death? Therefore we were baptized together with him
through the previously mentioned baptism into the previously
mentioned death, in order that like as Christ was raised out from
among dead ones through the glory of the Father, so also we
may walk in newness of life (Rom. 6:1-4)." The expanded translation
of the passage gives a better sense of the grammar of the
passage and the doctrine that it teaches. It makes no sense for a
believer to be living in the realm of the sin nature because of the
work of Christ. Some were living in the works of the flesh to prove
that God's grace could extend in a superabundant way toward
them. This shouldn't be happening in a Christian's life. Yet it was
_41
true then and is true today. Believers persist in satisfying the
appetite of the sin nature (some while denying its existence) while
knowing that it isn't right.
Logically, it makes no sense for someone to live in the sphere
of the sin nature when they have died to the sin nature in the
Person of their Substitute. The fact is that "we have been
baptized into His death!" He died for the sin nature and all other
facets of unrighteousness. We share in that benefit. All the
believer needs to do is mentally appropriate Christ's work for
himself and to live in light of that fact. We shared together in
Christ's death, burial and resurrection. One's appropriation of
these truths involves not just being in Christ's death but also in
His burial and resurrection. Too often believers focus on their
having died with Christ without enjoying the ultimate victory of His
resurrection manifested in the believer's resurrection life in Christ.
A balance is necessary. "If I am just dead to the sin nature, there
is no direction toward life. I am alive to God in my resurrection life
and so can act in the realm of life rather than death. When He
died, I died. When He was buried, I was buried. When He rose
from the dead, I rose from the dead. I have it all--the whole
thing!" The believer has the whole package not just a part of the
contents. An overemphasis in one area deprives the saint of the
privilege of living in the realm of the other benefits. The believer
is not to see himself as one of the walking dead but is to see
himself as one who has died and who has been raised from the
dead. He is among the walking resurrected ones who are always
to be aware of their death but more so their life in the Glorified
Resurrected One.
When the believer is baptized into Christ at the moment of his
salvation, he is immediately seen as being baptized into the
death of Christ. He is given the potential for instant victory over
his sin nature. God, in His prevenient grace, permits the new
believer to live in the sphere of his complete victory for a period
of time after salvation. During this time he has opportunity to
_42
learn how to maintain the victory over his spiritual enemies.
"Christ died for my sins." This part of the gospel of Jesus Christ
has drawn the mind of the new believer to the fact that Christ has
made a provision for his personal acts of sin. It makes good
sense to recognize that the provision goes beyond them to all
other forms of unrighteousness. Ultimately, the Holy Spirit
through the Word of God or through a gifted believer will instruct
the new saint in how he can continue to have victory over the sin
nature as well as other enemies. If Satan or his demons seek to
attack the new Christian, divine permission is denied until the
believer understands how to get victory over Satanic attack. If the
world system seems to appeal to the new believer, God will
distract the believer's attention from the appeal. When the
believer finally is informed and capable of defending himself, God
may then permit Satanic attack or the distraction of the world
system. This gives the believer the opportunity to appropriate for
himself his victory in Christ.
Spirit baptism into Christ's death makes it possible for a
believer to appropriate the benefits of His resurrection. When the
believer sees that both go together, he will have an effective,
God-pleasing Christian life. Without these facts there is no way in
which he can grow spiritually and bring glory to God. Every
endeavor will be deficient and unacceptable to God. In Christ
there is not only provision for spiritual living but also for spiritual
growth.
The Incentive for Spiritual Growth
As the Body of Christ grows in its individual parts, it also grows
as a whole. Spiritual growth for the believer is built upon the
teaching of Scripture. Without an understanding of revelation
addressed to the grace believer for faith and practice, he is
_43
vulnerable to error that will prevent any spiritual growth. Many
Christians have been tossed about by every wind of doctrinal
error that comes along. It was true in Paul's era and is true today.
Paul reminded the Ephesian believers of their position in Christ
and how it was an antidote against false doctrine. When the
believer sees himself in the perfect man, the Christ, he does not
need to have anything added to or subtracted from his present
tense salvation. He has all that he needs and other teachings will
only distract from his relationship to Christ his Head. "In order that
we may no longer be inarticulate babblers, being blown and
being carried around by every wind of doctrine to be believed but
not practiced in the sleight of men, in craftiness (lit. all working)
facing the methodology of that which leads astray, but truthing it
in love we may grow into him in all ways, who is the Head, Christ
(Eph. 4:14, 15)." The whole context of Ephesians four drives
home the practical importance of one's position in Christ. It is not
a dead end short cut. It is an essential truth. God has made it a
truth that brings about spiritual growth. Without an understanding
of "in Christ" truth there is no potential for spiritual growth.
What kind of doctrine prevents growth? Is it the malignant
teachings of the cults? Is it the supposed revelation of false
religion? No! It is the heresy that misapplies segments of
Scripture to grace believers that do not belong to them. There are
two types of doctrine distinguished in the New Testament:
(_didache)--doctrine to be believed and practiced and
(_didaskalia)--doctrine to be believed but not
practiced. The doctrine that blows as a breeze leading saints
astray is doctrine to be believed but not practiced that has been
misapplied. That is to say teaching that is not addressed to grace
believers is applied to their lives and they are encouraged to
attempt to live by that doctrine. It is a problem that has existed
from the beginning of the Church at Pentecost. Judaising
believers attempted to make Christians live as Jews by keeping
_44
the doctrine of the Old Testament especially the elements of the
Mosaic Law. Old Testament principles for living do not apply in
any sense to the grace believer. If he attempts to practice them,
he is depriving himself of all that he has in Christ. It is not God's
second best but it is a human replacement of God's best with that
which was best for another group of people, Israel. Others
attempt to make principles for Christ's Messianic kingdom to be
the guidelines for Christian practice. Again this substitution will
deprive the believer of all that he has in Christ. Grace has
provided a better thing with direct divine assistance that has
nothing to do with Messianic kingdom living. Paul warns that
there are many in Christendom who tell believers to live by the
Bible while stealing revelation from other groups of people in the
Bible and attempting to sell it to the ignorant grace believer. It is
not an external body of doctrine that tosses the believer around
but it is the misapplication of Bible doctrine to an inappropriate
recipient. Someone has said, "The enemies are us." Within
Christendom a great body of doctrine has been developed that
will only deprive a true believer of the joy of his grace salvation.
All of the cults and religions in the world will do less damage to
the saints than the false teachers in Christendom. After all it's in
the Bible and we must respect the Bible. These use the very
Book that is the basis for faith as a means of leading God's
people astray. They are quick to pounce with their heresy. A short
conversation with them will lead right into the misapplied doctrine
they teach and preach. Paul says that a confident understanding
of what a person is in Christ is the answer to this false doctrine.
"Christ fulfilled the Law and in Him I have fulfilled the Law and
have no need to live it because in my position I have met its
every standard." No law principle applies to the believer living in
his position in Christ.
Verse 15 uses "truth" in a verbal form that is an awkward
English translation. In Christ the believer should see himself as
he really is (lit. truthing) and will be speaking in light of that. "The
_45
truth" is the specific body of doctrine that tells the believer how to
have victory over his sin nature. "Truthing" is living a life applying
that doctrine. God's other-centered love produced by the Spirit as
His fruit is the instrument by which He communicates truth. It is
through this truth that believers grow into their position. The
possibility of living one's position is evident in this passage. In
every way the believer can respond to Christ who is the Head of
the Body and accurately manifest His character because he is
living in his position in the Body.
The following list is a summary of the elements of the change in
location achieved when the Christian is placed "into" Christ.
1. Moved into One Body--1 Corinthians 12:13
2. Moved by Spirit Baptism--Romans 6:3; Galatians 3:27
3. Moved by Faith at Salvation--Acts 14:23; 19:4; 24:24;
Romans 16:5; Galatians 2:16; Colossians 2:5
4. Moved by Call to Salvation--1 Corinthians 1:9
5. Moved into Christ's Death--Romans 6:3, 4
6. Moved into a Firm Condition--2 Corinthians 1:21;
Galatians 3:17
7. Moved into Placement as Sons--Ephesians 1:5
8. Moved into Realm for Spiritual Growth--Ephesians 4:15
9. Moved into Realm of Spiritual Maturity--John 17:23
10. Moved into Realm of Purity--2 Corinthians 11:3
11. Moved into the One New Man--Ephesians 2:15
12. Moved into an Holy Temple--Ephesians 2:21
13. Moved into an Habitation of God--Ephesians 2:22
14. Moved into a Perfect Man--Ephesians 4:13
A believer's change in location not only brings him into a unity
but also brings him into the realm of the divine provision for a
God-pleasing spiritual life. The baptism of the Spirit moves him at
salvation from his old position in fallen Adam and into a new
position in the resurrected Christ. At the point of his salvation, he
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becomes a perfect equal with every other grace believer in the
Body of Christ, a perfect unity or oneness. He stands before God
in Christ just as God the Son does. In Christ the perfection of
Jesus Christ is imputed to the believer so that he is counted to
have that very perfection himself. Since all grace believers share
their perfection in Christ and it is impossible to have a better
perfection than God's own perfection, there is a unity in God the
Son. "I can't be better than you are in Christ nor can you be
better than I am because no one can be better than Christ."
When one understands the divine viewpoint, his view of his fellow
believers will change. Even though Christians have all the
failures, foibles and sinful behaviors that the sin nature produces,
it is possible to live above these problems by taking advantage of
one's Spirit baptism into Christ. One first recognizes that in Christ
he is counted as having died to the sin nature and that in Christ
he was raised and given resurrection life. When he understands
this, he has a narrow view of the Christian life and he sees all
substitutes for the divine program as instruments that will deprive
him of a life well-pleasing to God. Misapplied Scripture becomes
an instrument that leads him to act independent of God forcing
him to abandon any prospect of a life that emanates the things of
the Spirit. In Christ the old grave clothes are gone. When one
chooses to live ignoring and avoiding his position in Christ, he
digs up those filthy rotten things and patches the holes with his
new self righteous rags. "In Christ I can grow spiritually and
mature and all else is abject failure. I am a fool to take less than
what I am in my Savior!"
As a result of being baptized "into" Christ, the Christian is
counted to be "in Christ". The relocation results in a new position
he or she immediately possesses at the moment of salvation.
Each believer is in his position because of the work of the
Godhead. "in Christ" is the central theme throughout grace
revelation. It is essential for it identifies the things that should
occupy the believer's reflective thinking.
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SECTION II
ENVIRONMENT "IN" THE BODY OF CHRIST
A CONDITION IN LOCATION
POSITION AND POSSESSIONS IN CHRIST
A NEW CONDITION
SUBSTANCE OF A NEW LOCATION
A Christian lives in a special environment provided in his
salvation. At the moment of God-given faith the Holy Spirit places
him in this new environment. "In Christ" is the simplest description
of the environment used in grace revelation. Several objects of
the preposition "in" (_eN) are found in Scripture in addition to
"Christ." "In Him, in Whom, in the Beloved, in Himself, in one
Body, in Christ Jesus, in the Lord" are among the prepositional
phrases employed in Ephesians alone describing the
environment. As the believer reads grace revelation, it is a good
idea for him to mark his English Bible in color so that these
phrases can easily be seen. He will miss a few because of the
translation (i.e. some translations omit more than others). By
marking these phrases, the Christian not only can see the extent
of "in Christ" revelation but also will be reminded of his position
and its contribution to his spiritual life. For example, in the six
chapters of Ephesians, reference is made to being "in" Christ 30
times in the Authorized Version and 33 times in the Greek text. In
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Colossians it is found 14 times in the Authorized Version and 17
times in the Greek. These two books are good places to begin
Bible marking. Hopefully the moment that the believer sees the
mark, he will investigate the teaching of the passage. It may
describe one of the parts of his being in Christ or it may develop
the practical outworking of being in Christ. Easy recognition of
these passages helps him understand as he reads.
One must be reminded that these passages are not the only
ones that present "in Christ" information. Identifying these
passages is the simplest way for any believer to get involved with
"in Christ" truth. I am convinced that when the believer masters
the context of each of these passages, he will have no problem
moving into other "in Christ" passages as the Holy Spirit teaches
him further truth. The information in this section is elemental and
essential for Christian living. Some who read this will be
introduced to "new" truth even though it permeates grace
revelation. Others will recognize familiar truth and will expand
their view of its importance. Yet others will revel in truth practiced
(experientially known) and appreciate a review of the teaching. In
most passages it is easy to see in the English while some
passages are much clearer in the Greek than in the English. This
will be seen in the translation of each passage.
With nearly 200 passages referring to this teaching, it is evident
that there is more than can be presented in this survey of the
subject. We will consider all key statements presenting the
believer's position and possessions in Christ. Other passages
that demonstrate other practical aspects of "in Christ" truth may
be shared but less than half of the total will be considered in
these pages. A mastery of these passages in the believer's life
will permit him to be spiritual and growing toward spiritual
maturity.
At this point a technical note must be made for the sake of
clarity. The Greek _eN, "in", is found with the locative and
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instrumental cases of the noun. The locative and instrumental
cases are identical forms in the Greek. That is, they are spelled
and accented in the same way. The context in which the word is
found determines what the case is and how one is to translate
the preposition in a verse of Scripture. One must recognize that
one's theological perspective determines his understanding of the
context and so will influence his identification of the preposition.
When the preposition is used with the locative case, it describes
location and is translated "in." On the other hand, when it is used
with the instrumental, it describes the instrument by which something
is done and is translated "by." Every "in" or "by" passage in
the New Testament could theoretically be translated conversely
"by" or "in." The context normally establishes a single translation
of either "in" or "by" in most passages. In a few passages the
context can legitimately be interpreted to give either "in" or "by"
translations of that passage. Here one's theology and understanding
of the context will cause him to have preference for one
translation over another. Because of this problem, an exact
number of passages in which _eN is found with the locative
case referring to being in Christ is not given here. In the writer's
view, there are no more than ten passages that could be
translated either way in their individual contexts.
Being "in" implies two things. It implies that there has been
placement and that there is fixity. When one is "in" a position, he
is there because some external person or circumstance has
placed him there. There is a shift in location from where he had
previously been, relocating him from outside to inside. The
benefits of the new location are available to the object that is
placed in the location. Such an idea is not unusual in human life.
When a person applies for a position he is applying for a specific
job with an environment of benefits and tasks. When a player in
professional football is identified, he is identified by his position. A
lineman's position is on either the defensive or offensive line. A
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quarterback has a position in the backfield because the coaching
staff has placed him there by their choice. He functions in that
position in the practices and when the offense is on the field.
When the defense is on the field, he is still the quarterback even
though he isn't playing the position at the time. If his performance
on the field doesn't meet the standard, he may be moved to
backup quarterback by the coaches. Even so he is still a
quarterback by position. He may not be functioning in that
position as much as he would like but he retains that position until
he leaves the team. In professional football he can retire, be cut
or be injured and lose his position, but in Christ it is impossible for
a Christian to lose his position no matter how poorly he plays.
In Christ there is fixity. A believer is firmly set or fixed in
Christ.
Any change in position is dependent upon the means by which
the position is attained. A coach can put a player in a position
and remove him from the position. An owner can interfere and
insist he be removed. In that case as long as the player pleases
the coach and management by meeting their standards and stays
healthy he will probably retain his position. Failure to perform can
cost the player his position. The fixity of every player is in doubt
because his performance and the impression he makes on the
coach can guarantee his position or can cost him the position.
This is not true in Christ. God is the One who has placed the
believer in Christ. He placed him in the position permanently. The
very benefits that accrue to him guarantee that he will remain in
that position. His fixity is guaranteed by the fact that the Godhead
together agreed to put the believer in the Body of Christ. It is God
who maintains the position. It is a solid position that will not and
cannot change. All three Persons of the Godhead are involved in
placing the believer in the Body of Christ and each Person works
to keep him there. A Christian's position in Christ is as
unchangeable as God is. There he remains and there he has the
potential for living. He can settle down and feel at ease in Christ
or he can endeavor to live like one who is outside of Christ
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functioning in his sin nature. Too often believers are uncomfortable
in their fixed position because they are either ignorant of it or
react against it. They are not abiding or feeling at ease in Christ.
"Because I am in Christ I have a position and possessions!"
Position is imputed to the believer. Imputation involves the fact
that God counts position to belong to the believer. God sees the
believer as participating in Christ at His right hand. In His mind
God considers the believer presently to have all that Christ has
provided there in heaven. It is real in the mind of God as though
the believer was already seated in personal presence beside God
the Father. While the believer is gravitated to earth, God sees
him as elevated to the third heaven. As creatures of time,
believers find this difficult to understand. One must learn to look
at all of this from God's perspective. He is unbounded by time
and since a day with the Lord is like a thousand years (2 Pe. 3:8)
to earthlings the normal lifetime of a human being is less than a
couple of hours to God. Two thousand years would be like two
days to Him. Though the figure of speech is not a basis for
theology, it is employed to give finite believers a taste of infinite
perspective. He lives outside time. God the Father counts
something to be true that will be true in just a couple of days, a
few hours. It is absolutely certain because the divine program
guarantees it. God has given position to the believer. This
position qualifies the believer for his entry into the third heaven.
God sees the believer as having something that belongs to him
right now even though it is in the third heaven. In other words, it is
already credited to the believer's account. He should be thinking
about what he is in Christ. His position is the object of his
reflective thinking with his mind focusing on the Father's
perspective of all he is in Christ. He assumes the same point of
view as the Father does of Christ and His relationship to
Christians. Position involves what the believer is in Christ.
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Possessions are what the believer has in Christ. They are
always available for his use. His use of his possessions is most
effective when he is a spiritual believer. When he is carnal, he
can be using his possessions but he will not receive the full
benefit for himself and will miss the full blessing of the Lord.
Other believers will benefit whether he is carnal or not. Two
examples will help illustrate this situation. A believer's spiritual gift
Is one of these possessions. A person with the gift of teaching
can still teach a Sunday School class when he is carnal. His
carnality does not prevent people from learning Scripture as long
as the teaching is Scripture. When the Scripture is presented
accurately, the Holy Spirit can illumine spiritual believers to the
Word of God in spite of the carnality of the teacher. The teacher
does not benefit for the Holy Spirit does not illumine him to new
truth (for him) yet he is still able to communicate truth that he has
already learned when he was spiritual. Any doctrine that he had
not previously learned will usually be inaccurate because of the
blind that the sin nature places upon the carnal believer.
A second illustration involves the priesthood of the believer.
Every believer possesses a place in the priesthood. When he is
carnal, he doesn't cease to be a priest. He remains a priest. His
life as a priest is not pleasing to God but he continues to be a
priest. For example, he may offer the sacrifice of giving (Phil.
4:18) when the Sunday morning offering is collected. Because of
his carnality, it is not a sweet smelling savor to God yet the
church benefits from the funds contributed by the carnal priest. A
Christian has all of the possessions and what he does with them
can benefit himself and others or they may only benefit other
believers. His possessions are what he has in Christ.
While possessions are plural, position is singular. Position is all
the believer is counted to be in Christ. The Father has confirmed
one's position. The Father imputes all that Christ is in relation to
the Body of Christ to the believer in a single act of imputation.
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The different aspects of the single position are the things that
should occupy the Christian's reflective thinking. All of the
aspects of position reflect one another for they are aspects of a
single opinion of God concerning Christ and His Body. When the
Christian thinks of his position, he is thinking of a single entity
with various aspects that can be the objects of one's thinking.
The things in the heavenlies are considered individually because
of the way each aspect affects the condition and life of the
believer.
Though the most extensive revelation of "in Christ" truth is in
Paul's writings in which he often uses the "in" (_eN) preposition,
John is well aware of the truth in his writings. His description
of the Upper Room events includes Christ's promise of the new
relationship that would be available to the believer in Him. He
knew very well what had been promised and learned the
significance of being in Christ in his experience. In his first epistle
John goes beyond Paul by applying the truth to the believer's
abiding in Christ. He intricately relates it to Christian
development. At the very conclusion of the epistle, he reminds the
believer of the fact of position and its importance. "But we are
intuitively knowing that the Son of God is come and has freely
given to us an understanding in order that we might experientially
know the true one; and we are continually in the true one, in His
Son Jesus Christ. This one is the true God and eternal life (1 Jn.
5:20)." Experiential knowledge of Jesus Christ involves an
understanding of what it is to be in Christ. This verse summarizes what
John has said in his letter. Abiding or "feeling at ease" in the
Body of Christ is a theme that he has developed. For the believer
to be feeling at ease in Christ, he must first understand what it
means to be in Christ. Without that understanding, he cannot
experientially know what it is to abide in Christ. An objective of
this section is to give the basic facts concerning "in Christ" truth
so that the Christian can gain intuitive knowledge that if
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understood and used can lead him into personal experiential
knowledge of that position. As a result, he will feel at ease with
his being in Christ. It is time for many Christians to obtain the
information so that they can be living "in Christ" in their personal
experience.
The Recognition of One's Position
There are eleven aspects of a believer's position in Christ that
are evident in Scripture. God counts these to belong to the
believer because he is in Christ. The believer recognizes what
has been imputed to him and counts it to be true. Each aspect of
position belongs to the Christian in the third heaven because the
Father considers it to be true. I like to call this positive imputation.
Dead with Christ in His Death as Our Perfect
Substitute--Romans 6:1-11; Galatians 2:20
How effective was the substitutionary work of Christ? It was
perfect because God the Son accomplished the work. He did not
make one mistake or omit one aspect that needed attention. One
must understand Christ's substitutionary work in order to enjoy
the fact that when Christ died, the believer is counted as having
died. The substitutionary work of Christ dealt with all of the
believer's problems with God. It is a work that has already been
accomplished. Unless it is appropriated and applied, it is of little
practical value. God arranged for the application of the
substitutionary work of Christ by the baptism of the Holy Spirit
when he placed the believer in Christ. He is placed in his
Substitute and the work of his Substitute is counted to be his
possession. It is the believer's position that bridges the gap
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between the work of substitution and the application of the
substitution.
Scripture has extensive revelation of what was involved in
Christ's substitutionary work. Revelation of Christ's substitution is
thoroughly developed and leaves the Christian without a ground
for a plea of ignorance. Language beautifully communicates the
concept and adds emphasis. In the Greek New Testament four
prepositions are used to describe substitution: _dia, 3 times
of substitution in all occurrences; _anti, 2 times; _peRi, 9 time;
and _hupeR, 28 times. There are at least 40 passages describing
Christ's substitution involving the prepositions. Many other
passages communicate the same concept. Here are a few of the
passages that demonstrate the fact of substitution. As believers
we look back to Christ's work and can say that He died for us (cf.
2 Cor. 5:21; Gal. 3:13; 1 Th. 5:10; Tit. 2:14; 1 Jn. 3:16). Scripture
always looks at Christ's substitution for individuals in retrospect. It
never says that Christ died for you as a part of the gospel of
Jesus Christ. The gospel includes "Christ died for our sins (1 Cor.
15:3, 4)" but not "for you." Only believers have the privilege to
look back and say that He died for them. "Indeed when we were
continually yet weak, in a proper time Christ died in place of
ungodly ones. For hardly in the place of a righteous man will
anyone die; yet in place of a good man perhaps someone even
dares to die; but God commends His own love unto us, that while
we were yet existing characterized as sinners, Christ died in
place of us (Rom. 5:6-8)." A believer looks back to the cross
work--the transaction--and says, "Christ died in my place." An
unbeliever can only be confronted with Christ's substitutionary
work for his acts of sin. "Because indeed Christ died once
concerning (or surrounding) our sins, a righteous man in place of
unrighteous ones, in order that he may lead you toward God
having been put to death on one hand in the flesh, having been
made alive on the other hand in the spirit (1 Pe. 3:18)."
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Not only is Christ's substitution for personal sins in the gospel
of Christ (1 Cor. 15:3, 4) but in several other passages as well.
"But this (heavenly priest), after having offered one sacrifice in
place of sins sat into perpetuity in the right hand of God [the
Father] (Heb. 10:12)." Christ's bearing our sins in His body on
the cross in His physical death was prophesied in Isaiah 53:4, 5
(cf. 1 Pe. 2:24). "So also Christ, having been offered once for the
purpose of bearing sins of many, will appear a second time
without sin to the ones expecting Him for (or into) salvation (Heb.
9:28)." Christ's substitution carried to the sin nature. By
imputation He was made sin in our place so that God could count us as
having paid for the sin nature as well. "He made sin the one who
did not experientially know the quality of sin (i.e. sin nature) in
place of us, in order that we might become a quality of God's
righteousness in Him (2 Cor. 5:21)." Not only was Jesus Christ
made sin in our place but He also became a curse. "Christ has
redeemed us from the curse of the law, becoming a curse in our
place, because it stands written: Accursed is everyone hanging
upon a tree (Gal. 3:13)."
Christ's death as a substitute dealt with every type of
unrighteousness done by mankind. A recognition of Christ's
provision for acts of sin is central to the gospel but a careful study
of Scripture sees that Christ died for more than personal acts of
sin or the sin nature. He died for all forms of unrighteousness. He
has dealt with every unrighteous activity or lack of activity. Every
aspect of the believer's alienation from God has been covered by
the substitutionary work of Christ. He also dealt with the sin guilt
that is transmitted to every human being from Adam. His
substitution wiped the slate clean in the sense that the penalty
was perfectly paid in the work of Christ. God could not wipe the
slate clean without payment because of His righteousness. Full
payment was made and so the record says that no further
payment can be exacted because the account has been paid in
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full. Christ's substitution was so perfect that the believer can say
that in the Person of his Substitute he died for his own sins. God
the Father identifies him in Christ as having accomplished the
actual dying for not only his personal acts of sin but for all other
forms of unrighteousness.
The Definition of Death. What is death? It seems easy to give a
definition. Every child can tell you that if someone or something is
dead, it isn't alive. Therefore, one of the more common definitions
of death is that it is the absence of life. The problem with this
definition is that it assumes that there was a presence of life
before death. Can a rock be dead? If the standard definition is
true, it is impossible because it is an inanimate object. It never
possessed life. More important is the matter of spiritual death. If
the definition is true, every human being is born with a spiritual
life that must be lost in order for spiritual death to take place. It
would go right along with the abortionist who says he kills infants
before they can sin--ridiculous! Such a view supports the whole
spectrum of man's depravity as it is defined and described in
Scripture. What then is an accurate definition of death that fits
every concept of Scripture and the root idea of the Greek term?
Death is separation--simply separation. In physical death the
human soul and spirit are separated from the physical body.
Spiritual death finds a person being separated from God. Neither
demands a preexisting life in order for death to take place. Man is
born dead in his trespasses and sins (Eph. 2:1). He is in a
condition of separation from God. Mankind is born spiritually
dead. A human will die physically if there is no divine intervention.
In Adam all died spiritually and because of Adam, man can
expect to die physically. Death on both counts is the penalty
resulting from Adam's fall that is passed on to all of his seed.
Christ's death occurred in both the spiritual realm and in the
physical realm. He was separated from the Father for a duration
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of time and was separated from His physical body for a time as
well. Had He only borne the acts of sin of human beings in His
physical death, there would have been no payment for the sin
nature that of itself separates man from God. Simply stated,
Jesus entered two realms of separation to bring about perfect
salvation. He was first separated from the Father on the cross
before He died physically. This is evident in the three hours of
darkness that covered the earth from noon to three o'clock on the
day of His crucifixion. The three hours of darkness concluded
with the words "My God, My God, Why hast thou forsaken me?"
(Matt. 27:46; Mk. 15:34) and then as He died physically He could
say, "Father, into thy hands I commend my spirit." For three
hours the human nature of a Person of deity was separated from
another Person. A spiritual separation took place that had never
happened before nor will it happen again. As Jesus Christ
commended His spirit to the Father, the separation was
terminated and fellowship was resumed. His physical death is
proven by the examination of the Roman soldiers and by the fact
that they buried a dead body. His soul and spirit were separated
from the body that lay in the grave three days and nights until the
day of resurrection. His work was finished, complete, done. He
took our place and gave us a place in Him. As a result, we
receive the benefits of His finished work.
Jesus' death fulfilled all that God required. He died physically
and spiritually standing in for mankind bearing their guilty verdict
and personally accomplishing the sentence. Though provision
was made for all mankind, only those who are in Christ
participate in Jesus' death. It is in Christ that the believer can say,
"In Christ I died spiritually and physically for all unrighteousness."
The Christian's union with Christ not only counts him as having
died paying the penalty but as gaining victory over his spiritual
enemies. He died positionally to the sin principle (or sin nature)
and has a potential to live as having victory over this internal foe.
When Christ died, He triumphed over the appeal of the world
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system. In His cross work Christ provided for the defeat of Satan
and his demons and their attacks. When the Christian is living in
his position, he is living in the realm of spiritual victory over all of
his spiritual enemies. After developing the fact of Christ's
substitutionary death, we will focus on these victories.
The Believer's Participation in the Substitutionary Work of Christ
Two passages primarily describe the believer's relationship to the
death of Christ. More will be said in the third section since the
"together with" preposition (_sun) dominates these passages.
Since this is an important area, consider these key concepts. It is
interesting that God's emphasis is upon the co-relationship in the
position rather than the position itself. Believers share with Christ
in His death and the Father counts the believer to be in the death
of Christ and in His resurrection.
Romans 6:1-11. All three prepositions used of the believer's
being in Christ are found in Romans 6. Without a doubt, this fact
demonstrates the importance of this passage to "in Christ" truth.
Interestingly enough, only "into" (_eis) and "together with"
(_sun) are used to describe Christ's death. Already we have
discussed the fact that the believer has been Spirit baptized into
the death of Christ. "In" is used with reference to the believer's
involvement in the resurrection of Christ and resurrection life.
"Therefore what will we say? Is it possible that we continue in the
sphere of sin, in order that grace may abound? May it not be.
How yet shall we, who died to the sin nature, live in it? or are you
not knowing that as many as have been baptized into Christ
Jesus, you were baptized into His death? Therefore we were
co-buried with Him through the previously mentioned baptism into
the previously mentioned death, in order that like as [ours is
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imputed] Christ was raised out from among dead ones through
the glory of the Father, so also we might order the details of our
life [or walk] in newness of life.... Knowing this, that our old man
was crucified together with him in order that the body of the sin
nature might be destroyed, that we should no longer be slaving to
the sin nature, for the one having died stands as having been
declared righteous from the sin nature. But since we died
together with Christ, we believe that also we will live together with
Him.... For in that He died, He died to the sin nature once, but
that person lives, he lives to God. So also be reckoning for
yourselves yourselves to be dead ones indeed to the sin nature,
but living with reference to God in Christ Jesus (Rom. 6:1-4, 6-8,
10-11)." Much can be said about Romans six but most will be
shared in section three. Suffice it to say that the only way a
believer can have victory over his sin nature is by living in Christ.
He sees himself as dead to the sin nature in his position. One
must recognize that he is not to dwell only on the fact that he is
dead to the sin nature but he is also to be reflecting on the fact
that he has resurrection life. He is not one of the living dead ones
but he is one of the resurrected dead ones. There is often too
much emphasis placed upon dying in Christ without recognition of
the supremacy of resurrection life.
Galatians 2:20. Though the preposition "in" (_eN) is not found
in Galatians 2:20, the passage is included in this section because
it logically fits here and establishes the premise for the believer's
being resurrected in Christ. Two distinct sides of the believer's
salvation are drawn together in the verse. As a result of the
baptism of the Spirit, the believer is in Christ and so is counted to
be crucified together with Him. On the other side, as a result of
the regenerating work of the Holy Spirit, Christ indwells the
believer. If the Christian is not living in his co-crucifixion with
Christ, it is impossible for the indwelling Christ to be manifested in
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his life. "I stand as one having been co-crucified with Christ; and I
am no longer living but Christ is living in me; but what I am now
living in the flesh, I am living by faith concerning the Son of God
who loved me and gave himself up in my place (Gal. 2:20)."
Every true grace believer is a participant with Christ in His death.
God counts Christ's cross work to be the cross work of the
believer in the Person of his Substitute. When the believer
appropriates his position of being co-crucified with Christ by his
reflective thinking, the indwelling Christ's character can become
visible in his life. Too often there is confusion of the results of the
two works of the Holy Spirit. In this passage they are joined
together for to divorce one from the other is to deprive the saint
of a true spiritual life. In order to understand the mechanics of the
spiritual life, one must separate the two, understand the
distinctions between them and then reassemble them into
practical Christian living. To confuse the two deprives the
Christian of the means for him to be exhibiting the character of
Christ in his life. Without an understanding of his co-crucifixion
with Christ, he will be unable to live the life he has from the
indwelling of Christ. When baptism and regeneration are put
together as the same thing or at least nearly the same thing, the
divine order of things is obscured.
There are two kinds of spiritual life possessed by the grace
believer: resurrection life and eternal life. He possesses
resurrection life because he is in the Resurrected One. His
eternal life exists because he is indwelt by the Eternal One, God
the Son, as a result of spiritual birth i.e. regeneration. All
Christians have eternal life--true eternal life and not just
everlasting life. While everlasting life has a beginning but no
ending, eternal life has neither a beginning nor an end. Most
Christians understand everlasting life. "I'm saved for eternity
future and I can tell you the time I was saved. I have everlasting
life. Though I was dead I am now alive and will live with God
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forever." Many of the translations of the Bible confuse eternal
and everlasting by their inconsistent translations. The best
example in the Authorized Version is its translation of John 3:16.
"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." A quick look at the Greek and one will see that
the word translated "everlasting" is really the word "eternal."
"Everlasting" (_aidios) is only found in the Greek text two
times (Rom. 1:20; Jude 6). Context must determine the meaning
of the root translated "eternal" (2 times in AV) or "ever" (71 times
in AV). _Aion is found 128 times in the New Testament
and can be translated "eternal, forever and age." When it is
translated "world" in the Authorized Version and other
translations, its distinctive meaning is lost. But how can a human
being that entered life in time at conception truly have eternal
life? His eternal life is found in the fact that the eternal Son of
God indwells him as his life (1 John 5:10-12). He who had no
beginning nor will have an end is the life of the believer. "In Christ
I must count myself to have died to my sin nature so that the life
of Christ can be manifested through me. I have eternal life but
only as I live in my position is that life visible to external
onlookers."
Victory Over Spiritual Enemies in Christ's Death. Three spiritual
enemies confront the Christian in his life: the world, the flesh and
the devil. Christ's death dealt with each of these enemies. Each
approaches the believer in a different way. Satan attacks the
believer with his external forces. The flesh or sin nature is an
appetite within the believer that can prevent him from living in his
new nature. Attempting to draw the believer's attention from what
he is in Christ, the world system appeals for him to direct his love
and attention to its elements. While the flesh itself cannot take a
believer from his spirituality, Satan, demons and the world
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system can move him into a life in his sin nature. Because the
believer is identified as having participated in the cross work of
Christ, he positively has triumphed over his enemies in his
position. If he lives in his position in Christ, he is living in the
sphere of spiritual victory. His defense against his enemies is
completely built upon his position in Christ.
When a spiritual enemy approaches the spiritual saint, he has a
defense in Christ. When Christ died, He was victorious over the
enemy. In Him the saint shares in the same victory. If a Christian
has been defeated and so is living in his sin nature, he must get
into a condition by which he can appropriate his position as
triumphant over his spiritual enemies. Either way his knowledge
of positional truth is essential. Each enemy is handled in a
different way in Scripture but each defense is centered in the
believer's position in Christ. An understanding of each of the
approaches of the enemies is important for the believer. A
confusion of the approach confuses the appropriation of the work
of Christ. Satan is not the only spiritual foe of the believer. Too
often he is given credit for the works specifically attributed to the
flesh in Galatians 5:19-21. When he is given credit for adultery,
fornication, uncleanness, lewd behavior, idolatry, sorcery, hatred,
strife, zeal, angers, rivalries, heresies, envyings, murders,
drunkenness or revellings, the believer is given an erroneous
object for his defenses. Satan is external while the flesh is
internal. To use the defense normally used against the external
foe is futile when the foe is internal. A fireman doesn't shoot
water on the front lawn when the house is burning. He attempts
to reach the fire where it is on the inside of the house. To use the
Ephesian metaphor, one would have to say that it makes no
sense to put on the armor of God when the enemy is in the body.
All the armor would seem to do is to keep the foe inside where it
is most effective. Though these pages are not designed to
provide a manual for the Christian life, the fact that the believer
has victory in the death of Christ is an important Christian life
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truth. A mention of how God made it possible for the believer to
have victory over each spiritual enemy is appropriate in each
discussion of what the work of Christ did in relation to the spiritual
enemies.
The World System. Christ was victorious over the world system in
His cross work. It is an orderly system (_kosmos)
organized by Satan at the death of Abel (Lu. 11:50, 51) to put
restraints upon the sin nature of mankind. Every part of the
system provides an opportunity for an expression of the sin
nature within the bounds established by the system as proper.
Failure to live within those bounds brings a reaction from people
in the system. One's attention is held by components of the world
system and it is a threat to the spiritual believer. The love
produced by the Spirit of God may be misdirected toward the
system and the believer can easily fall into fleshly behavior
because his attention is taken from God the Father. The Christian
sits in his position in Christ next to God the Father. He sits with
Christ who was triumphant over the world system.
"Since it is a fact that you died together with Christ from the
elements (i.e. basic components) of the world system, why as
living in the world are you subject to its dogmas; Do not touch for
yourselves, do not taste for yourselves nor handle, which things
are all for corruption in the using, down from the injunctions and
doctrines from men? Which things indeed are having a word of
wisdom in self devised worship and humility and severity of the
body, not in any honor for the satisfaction of the flesh (Col.
2:20-22)." The reason for including all of the remaining verses in the
chapter is that they give a description of what the world system
can do to the individual. Every phase of the system places
limitations upon the individual human being whether it is human
religion, human government, human commerce, industry,
senseless warfare, secular education or entertainment. Work is
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demanded. Conformity is encouraged. Pressure is exerted.
Injunctions and instructions are carefully devised and followed.
"But may it not be for me to boast except in the cross (work) of
our Lord Jesus Christ, through the instrumentality of whom to me
the world system has been crucified and I to the world system
(Gal. 6:14)." Joseph Thayer neatly describes the situation in his
lexicon. "I have been crucified to something and it has been
crucified to me, so that we are dead to each other, all fellowship
and intercourse between us has ceased (Lexicon, p. 586)." So
much for the world system when the believer is living in his
position in Christ. The world may appeal to him as a spiritual
believer. It attempts to turn his _agape love from its
heavenly direction and to turn it toward the system and the things
that are in it (cf. 1 Jn. 2:15, 16). All the spiritual believer needs to
do is to "Stop loving the world system and the things in the world
system (1 Jn. 2:15)." His love is misdirected from God the Father
and toward the system. A worldly appeal is the most subtle
approach of all of the enemies. Before the spiritual Christian
knows what has happened, his love is directed to an improper
object or set of objects.
The believer is made acceptable to God by Christ's work of
propitiation. God the Father was perfectly satisfied in relation to
the accomplishments of the work of Christ. The Father's
satisfaction makes the believer acceptable providing a freedom
from the attractions and affiliations with the world system. By the
death of Christ and the believer's imputed participation in it, the
Father is satisfied concerning the sin nature and its controlling
system, the world.
The Flesh or Sin Nature. Romans six clearly sees the believer as
having died to the sin principle or nature in the work of Christ. In
fact, the way he maintains a spiritual life free from the power of
the sin nature is by appropriating his position in Christ counting it
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to be a fact. He is dead to the sin nature and alive to God in
Christ. More will be said about Romans six in section three.
"But the ones belonging to Jesus Christ have crucified the flesh
together with its passions and lusts (Gal. 5:24)." Christians are
the personal possessions of Jesus Christ. Whoever belongs to
Jesus Christ has already at a point in time (at Christ's crucifixion)
crucified the flesh. In Christ the driving passions or cravings and
the strong desires from the sin nature have all been dealt with.
They are not gone but are ineffective when the Christian is living
in his position. Some believe that there is no sin nature or that the
sin nature is eradicated. In the context there is a simple refutation
of this. In verses 19-21 the works of the flesh are cataloged.
Included in the list is envy (vs. 21). Verse 24 says that the
believer is crucified to the previously mentioned flesh yet in verse
26 believers are discouraged from envying one another. Since
envy is a work of the flesh and a prohibition against envy is given,
it is possible to be living with the flesh and then ultimately
succumb to its strong desires. God gives one option. "If we
happen to be living by the Spirit, by the Spirit also let us be
walking (Gal. 5:25)."
A believer can be walking by the Spirit only as he is living in his
position in Christ. When a lust from the sin nature rears its
internal head because of some external stimulation by the world
system or Satan, the believer is to think of his position in Christ.
Our old position in Adam was crucified so the sin nature could not
be effective (Rom. 6:6). We were raised alive to God but dead to
the sin nature (Rom. 6:9, 10). Christ's death was sufficient and no
more payment is required by God (Rom. 6:10). "And in this way
you reckon for yourselves yourselves [repetition in verb and
pronoun] to be dead ones indeed to the sin nature but living with
reference to God in Christ Jesus (Rom. 6:11)." Here is the
central concept for having victory over the sin nature. Every
believer has the potential to count his position to be as God
counts it to be. "I am dead to the sin nature in Christ and have
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been raised from the dead ones. I am no longer counted to be
alive to the flesh but am alive to God and therefore am dead to
the sin nature in my position. I count it to be true because God
has counted it to be true. He says so in His Word. I then yield my
members alive to God as instruments of righteousness." This
kills the internal fire. God counts my sin nature to be dead and so
do I. I am alive with resurrection life so why should I go and
function in the decaying old grave plot of the sin nature?"
Satan and Demons. Though some Christians have been taught
that Satan (or the devil) is their only enemy, he is but one of
three. In most cases he gets more credit than is due to him. For
example, many people blame Satan for their sexual immorality
yet Galatians five identifies sexual immorality with the works of
the flesh. How many times does one hear the statement, "The
devil made me do it!" as a diversion of personal guilt? Giving an
external foe credit takes the blame from oneself and removes the
potential defense against the internal enemy. Christ's work
gained victory over Satan. He is a defeated foe who is permitted
to rule the planet until his judgment is complete.
Jesus Christ had predicted His imminent death to His disciples.
God the Father affirmed that through the transaction of Christ's
cross work that He would secure glory. In His work, Satan would
be judged. "Now judgment is of this world; now the ruler of this
world shall be cast out outside; and I, if I am lifted up from the
earth, will draw all men to me. And this He said signifying (lit.
signing or pointing to) what kind of death He was about to die (Jn.
12:31-33)." One of many titles given to Satan in the Bible is
"prince of the world." All of the context in John twelve points to
Christ's coming work on the cross and directs His work to the
defeat of the devil. Satan was judged at the cross where Christ
was lifted up. Believers who ask that Christ be lifted up in a
meeting or service are really praying for another crucifixion of
Christ according to verse 33. Because of the judgment, Satan will
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be cast out to the outer edge. He is merely waiting for the
punishment to be accomplished. Other passages of Scripture
describe his final place of torment as the Lake of Fire that is or
will be outside of the universe and at the outer edge of the
essence of deity (cf. Rev. 20:10).
One of the elements of the convincing or convicting work of the
Holy Spirit in His coming as Comforter involves the judgment of
Satan. Christ predicted the Spirit's ministry in the Upper Room.
"And when that one (the Comforter--Holy Spirit) is coming, He
will reprove (or convince) the world concerning sin and
concerning righteousness and concerning judgment; concerning
sin (singular) because they are not believing in me; concerning
righteousness, because I am going to (lit. facing) the Father and
you will no longer behold me; concerning judgment, because the
ruler of this world is in the state of being judged (Jn. 16:8-11)." A
great deal could be said about the threefold convicting ministry of
the Holy Spirit but for the sake of brevity let us consider only the
third part that relates to the judgment of Satan. Before the Holy
Spirit arrived on earth as resident at the day of Pentecost, the
judgment had been accomplished. If not, His convincing ministry
was twofold and missing a part. Satan was judged at the cross
and his penalty will finally be dispensed when he is cast into the
Lake of Fire. Satan's existence since Christ's cross work has
been that of one who was judged and who is bearing the penalty
of that judgment. Christ says that Satan is in a state or condition
of being judged when the Holy Spirit would arrive as resident on
earth. He remains in that condition. When the grace believer
recognizes this in his salvation, he knows that his old allegiances
to Satan and his system are of no worth. His old master is
defeated in the work of his Savior. The one who is the accuser of
the brethren (Rev. 12:10) is himself indicted, arraigned, tried,
found guilty and condemned to the Lake of Fire. He is a loser
because of the work of Christ. "In my dying with Christ I have the
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victory over Satan. In Christ he is judged and I share in giving the
verdict in my Savior."
When Satan attacks the believer, his lusts come from outside
and assault the believer's mind. He places the lust in the mind
and when the believer makes that lust his own it becomes a
temptation. If the spiritual Christian has a lust from Satan in his
mind, he can either defeat the lust or let it become a temptation
and ultimately fall into sin. In the day of Satanic attack (the evil
day--Eph. 6:13) the believer mentally puts on the armor of God
for defense against the attack. As he is living in his position
where he has the victory over the devil, he "has an increase in
inherent power in the Lord and by the manifest power of his
enduement of power (Eph. 6:10)." Ephesians six develops the
method for protection against the attack of Satan. By mentally
putting on the armor from God, the believer defends himself
against Satan in obedience to the divine imperative. "Put on [as a
garment] the whole armor from God so that you have the inherent
power to stand against the craftiness (or methodology) of the
devil (Eph. 6:11)." The believer, having the armor on, is in a
mental defensive posture so that he is able to stand against
Satan's attacks and resist them. As a result, Satan will flee if the
believer has appropriated his victory in Christ by putting on the
armor (Jas. 4:7).
Without an understanding of "in Christ" truth, the believer is
incapable of putting on the armor of God. When one has his loins
gird about with truth, he sees all that he is in Christ as it really is
so that Satan's lies will not dissuade him from living in his
position. The helmet of salvation involves that which the believer
has received in Christ at his salvation. Appropriating his
righteousness in Christ, he puts on the breastplate of righteousness.
In Christ is peace with God and so the preparation of the
feet. Having the shield of the faith involves the body of revelation
concerning the victory the believer has over his spiritual enemies
when he is seen in Christ. Every fiery dart of the wicked one is
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ineffective when the believer puts his position in Christ forth as a
defense. How can a defeated foe defeat a victor who is living in
his triumph? The sword of the Spirit is identified as the utterance
of God. These are specific utterances from God that will defend
the believer against specific lusts that Satan uses in his attacks.
Essentially, defense against Satan is accomplished when the
believer mentally appropriates his position in Christ and lives in it
using it as a defense. Satan's attacks on the believer become
attacks on Christ and because of this he is doomed to failure and
defeat. When the Christian fails to appropriate his position
against Satanic lusts, he will be defeated and cease to emanate
the things of the Spirit and begin to emanate the things of the
flesh. A natural result of defeat is that he commits acts of sin as a
result of the temptation.
All three enemies of the believer were defeated at Calvary.
Jesus Christ was perfectly victorious. In Him every believer is a
co-participant in that victory. If the saint appropriates the victory
he has in Christ, he too has victory over his spiritual enemies.
Each enemy is treated in a different way. All of the believer's
defense against his spiritual enemies is mental. He stops
directing his love toward the world system by mentally redirecting
it toward the Father. He mentally appropriates his position as
dead to the sin nature and alive to God by counting it to be so
(reckoning) in defeating the flesh, yielding his members to God
for righteousness. He puts on the armor of God when Satan
attacks, mentally appropriating his position as victorious over
Satan in Christ. Ignorance of one's position in Christ brings
spiritual defeat because the believer's defense is in Christ. How
can a person appropriate that which he has if he doesn't know
about it? He can't! "in Christ I died and by His death all of my
spiritual enemies have been defeated. When I live in my position
appropriating it for myself, I triumph in Him and the approach of
the enemy is ineffective. Since my mind is reflecting on things in
the heavenlies, I see myself as my heavenly Father does. I have
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glorious victory. I dare not change my thinking for when I do, I am
instantly vulnerable to defeat from any and all of my spiritual
enemies. I can live in my position and therefore in His victory or I
can live as though I was still in fallen Adam and in my own
defeat." Without the resurrection of Christ, human beings would
have little idea of the true victory that was accomplished in His
death. This carries directly to the way the Christian will be
thinking while living in his position in Christ.
These concepts will be developed further in the third section of
this book where the participation of the believer is viewed from
within the Body of Christ as he relates to other Christians and
Christ his Head. This brief discussion is necessary here because
the believer is resurrected in Christ. Where there is no death,
there is no need for resurrection--the person is still alive in
whatever area of his existence he has life. If he is spiritually
dead, being separated from God, he needs to be raised from the
dead. If he is physically dead, he needs physical resurrection to
return to the land of the living. One cannot be raised in Christ if
God has not imputed him to be dead in Christ's death. Jesus
Christ's substitution is perfect. He died as a substitute and was
raised as a substitute.
Resurrected with Christ--Colossians 3:1, 2;
Romans 6:4, 11; Colossians 2:12
When the angel said, "He is not here, He is risen", every grace
believer is counted as having participated in the event the angel
announced. Jesus Christ was the first human being to be
resurrected from among dead ones in the true biblical sense. He
rose never to die again. He is called the "firstfruit" of
resurrections in the abbreviated list of resurrections in 1
Corinthians 15:23, 24 (only three resurrections are mentioned of
at least six found in Scripture). Some may ask, "What about
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Lazarus, Elijah, Enoch and those that Christ and the apostles
raised from the dead?" Every person that Christ and the apostles
raised from the dead died again. What kind of a resurrection is it
if the resurrected one will only die again? It is not a resurrection
at all in the theological sense. It is resuscitation where the dead
are raised and brought back to life with no metabolic changes
made that would permit their bodies to live forever. There is an
ancient tradition that said that Lazarus never smiled after his
resuscitation because of the wonders he had seen during the
time he was dead. Though this is only a tradition and probably
untrue, it does make a point that he knew he was going to die
again and that he did die. In the Old Testament both Enoch and
Elijah were carried over death alive and were taken directly to
Sheol without going through the death process. Soul and spirit
were never separated from the body. Look at it this way. They
received their intermediate bodies without dying to receive them.
This earthly body was transformed into an intermediate body that
could survive in the heart of the earth without having an
immediate separation of soul and spirit. These two saints will be
resurrected and receive their permanentized bodies with all other
Old Testament saints to enter the Millennial kingdom. If Elijah is
one of the two witnesses of Revelation 1 1, he will be raised to die
physically in the middle of the tribulation period. Three and a half
days later he will be raised again. Christ's resurrection is unique
from any other before His time. He was raised from among dead
ones never to die again. His glorified body is designed for
eternity.
Participation in Christ's Resurrection. The Father counts a
Christian to be as much a part of Christ's resurrection as he is of
His death. "Being co-buried with Him by the baptism of the Spirit,
in whom also you were co-raised through the faith of the energy
of God who raised Him out from among dead ones (Col. 2:12)."
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In Him believers share in His resurrection. Paul assumes that the
believer was dead and buried by the baptism of the Spirit and
also raised with Christ from dead ones. Christians are counted to
have participated in Christ's physical resurrection. Because of
this, the believer is counted to have resurrection life. Though he
has eternal life because of the indwelling Christ, he also has
another kind of life in his position in Christ--resurrection life.
Colossians two identifies the fact that the believer's position in
Christ identifies him as having been raised. Other passages
demonstrate the practicality of his resurrection life. In other
words, for the Christian every day can be a day of rejoicing in his
resurrection rather than the single Easter holiday of Christendom.
He can be living the life every waking moment.
Participation in Resurrection Life. One must be careful not to
confuse resurrection life with physical resurrection. If a Christian
happens to die, he will be resurrected physically. Resurrection life
is the life of the resurrected Christ in which the believer can be
ordering the details of his life. Romans 6:4 is parallel to
Colossians two but focuses on the life that the believer receives.
The following translation is designed to communicate the
uniqueness of this position. "Therefore we were co-buried with
Him through the baptism [of the Spirit] into Christ's death, in order
that in a similar way Christ was raised from among dead ones
through the glory of the Father, so also we might be ordering the
details of our lives in newness of life (Rom. 6:4)." Resurrection
life is the realm of one's position in which he should be living.
Every step or detail of his life can easily be ordered in his position
as resurrected. If one lives there, he is alive to God and his sin
nature is unable to function of itself. He is not walking dead in his
position but is alive and able to do God's will to His glory.
Recognition of one's death to the sin nature is not enough. The
Christian is risen in Christ. Defeat of the sin nature is only
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partially accomplished when the believer reckons that he is dead
to the sin nature. It is necessary for him to see the alternative to
living in the sin nature as living in resurrection life. "And in this
way you count yourselves to be dead ones indeed to the sin
nature but living with reference to God in Christ Jesus (Rom.
6:11)." A believer is alive in Christ and has a new life that he can
live.
Paul assumed that the Colossian believers possessed
resurrection life. "Therefore since you were co-raised with the
Christ, be seeking the things above where the Christ is sitting at
the right hand of God (Col. 3:1)." The believer is positionally
resurrected and can be living together with Christ at this present
time. Naturally, resurrection assumes death but that is the other
side of the coin. A believer isn't to walk around just thinking, "I'm
dead, I'm dead, I'm dead!" He also should think, "I'm dead but
raised, I'm dead but raised, I have a new life in Christ at the
Father's right hand." In other words, his focus is a dual focus. He
is dead and has been raised from the dead. In order to function in
his resurrection life, he must be appropriating his death in his
Substitute. It must not stop there. In his Substitute at the Father's
right hand he is alive and well. If the believer sees himself as
having died for every aspect of unrighteousness and victorious
over his spiritual enemies, he will count those facts to be true in
his thinking and will progress in his thinking to his new life in the
Resurrected One. God the Father sees him seated at His right
hand participating in resurrection life with the Son.
The same power that raised Jesus Christ from dead ones and
seated Him in the heavenlies is involved in the resurrection life of
the saint of God. "And what is the excelling greatness of His
inherent power unto us who are believing as measured by the
energy of the might of his strength that he has energized in Christ
raising Him out from among dead ones, and seating Him in His
right hand in the heavenlies (Eph. 1:19, 20)." An important aspect
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of positional truth is brought to the front here. When Christ was
raised from dead ones, grace believers were all counted to have
been raised in Him. Because of the divine program and the
character of God, the Father could count all grace believers of all
of the dispensation of the grace from God to be involved in
Christ's resurrection before any had even believed the gospel of
Christ and entered the Body of Christ. Should Christ tarry in His
coming and a person becomes a believer twenty years from now
that person was just as much counted to have been in the
resurrection of Christ 2000 years ago as the Apostle John was at
the time of Christ's resurrection. The same power that raised
Christ is the power that energizes His Body. The omnipotence of
the Godhead is manifested both in Christ's resurrection and in the
grace believer's participation in it. The maturing believer can
experience this same power as he appropriates his position.
Paul desired to have experiential knowledge of that power.
"That I may experientially know Him and the inherent power of
His resurrection and the fellowship of His sufferings, being
conformed to His death (Phil. 3:10)." He anticipated being so
closely identified with the work of Christ in his position that he
would share with the Head in the power of resurrection living and
in the sufferings of the Head for members of the Body.
Resurrection power is the sustaining power of the believer. "For
indeed He was crucified out of weakness, but He lives out of the
inherent power of God. For indeed we are continually weak in
him, but we will live together with Him out of the power of God
with reference to you (2 Cor. 13:4)."
One of the problems for the Christian when he chooses to live
in his resurrection life is that he is promised an external reaction
to his life by the wicked. This promise can be discouraging to
those believers who prefer an easy way of life or soft Christianity.
Persecution can result if one insists on enjoying the resurrection
life he has in Christ. "But indeed all the ones who are desiring to
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live godly in Christ Jesus will be persecuted (2 Tim. 3:12)." The
context indicates that persecution comes from within
Christendom as much as it comes from outside of Christendom.
Those who infiltrate Christendom with their deception will
persecute one who insists on living his resurrection life. They are
tares who appear to be wheat while in reality they are not even
true believers. Living godly in Christ involves living a life that does
not withhold from God that which is due in one's life and so lives
out the life of God (cf. 1 Tim. 3:16). People just don't care for
personal godliness. If the believer chooses to live in his
resurrection life, he can expect persecution from professing
Christians and those outside of Christendom. The vehement
reaction to the teachings and living of positional truth by
Christendom illustrates the extent of opposition to this major area
of New Testament theology. If the believer desires to please God,
he will live in his resurrection life in spite of all the pressures from
those in churches that denigrate or dispose of positional truth.
What option is there for the Christian if he willfully chooses not
to live as alive to God in Christ? There is only one. He can be
living in his sin nature as a carnal Christian. Living there
automatically places him under the control of the world system.
This alternative is not a good one. God will receive no glory. The
Christian will never grow in the grace of God in that environment.
He chooses to live in his old position in fallen Adam. "Put to death
therefore your members upon the earth, fornication, uncleanness,
passion, bad strong desire, and covetousness which is idolatry,
because of such things is coming the wrath of God on the mature
sons of disobedience; in which indeed you ordered every detail of
life (i.e. walked) then, when you were continually living in these
things; but now you put away for yourselves also all things, wrath,
anger, malice, blasphemy, indecent communication from your
mouth (Col. 3:5-8)." If the believer chooses to live outside of
resurrection life, the Pandora's box of the sin nature will open and
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permeate the believer's being. Naturally if one is living in his sin
nature, he immediately falls under the control of the world system
that will channel the sin nature into the bounds of human
propriety. (cf. Col. 2:20).
A Christian can be participating in the glory of his resurrection
in Christ. When he does, he enjoys the fullness of his position for
the Father sees the work of Christ as absolutely complete. If the
believer lives resurrection life, his thinking is on that fact and he
counts that life to be his possession. He is alive to God. When he
communicates with God the Father, he does so as a living person
seated on His right hand. If he is carnal, his communication
comes from the realm of his sin nature in the realm of death
where he is separated from God. God does not hear a carnal
Christian's communication. He ignores it and does not respond to
it. The Father hears a spiritual Christian and responds as the
communication conforms to His will. As important as "prayer" is
for the Christian, it makes good sense for him to be living in his
resurrection life so his "prayers" can be heard. It has been a long
time since God has heard (in the biblical sense of hearing and
responding) the "prayers" of some saints even though they may
pray every day and attend every prayer meeting. He will only
hear them if they are living resurrection life.
"I'm alive for I participate in resurrection life. When my Savior
rose from the grave, I rose with Him. When He ascended to the
Father's right hand, I ascended with Him. The very life He
received in His resurrection has been imputed to me. I can
choose to live that life or to refuse to live that life. My refusal
gives me one option: carnality. When I am carnal, I am no longer
able to be appropriating for myself the resurrection of Christ and
so have no resurrection power. I can enjoy the power of His
resurrection as a Spirit filled believer who is maturing in Christ.
God counts me to be raised; and as I live in my resurrection, He
is well pleased for it is there that He can best use me for His
glory."
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Christ's cross work is applied to the believer in his position in
Christ. His resurrection is imparted to the believer in his position
in Christ. The whole judicial procedure that brings satisfaction to
the character of God is completely dealt with in Christ.
No Condemnation in Christ Jesus--Romans 8:1
As has already been seen, every human being rightly deserves
judgment for every aspect of unrighteousness in which he is
involved. He bears the guilt of who he is and what he has done
and is doing. There is a way in which the guilt and judgment have
been dealt with in the cross work of Christ. As one evaluates
judicial process in Scripture, he sees many aspects of judgment.
Most important is the final step in the process that involves not
only a guilty verdict but also the death sentence. "The jury has
found you guilty without doubt and in accord with the laws of this
jurisdiction, I sentence you to hang by the neck until dead." What
an overwhelming statement. Its strength was in its execution on
the same day or the next day. At one time these words had
finality about them. There was no appeal and no last minute
stays of execution. Every human being deserves to hear similar
words from the God of heaven.
Physical death was the penalty for violating seven of the ten
commandments in the Mosaic law for Israel. Even so physical
death is the penalty for the acts of sin committed by the human
being. It is true that physical death is passed on to the race as a
result of Adam's fall but a premature death can be expected to
pay for the acts of sin. As a matter of fact, an individual just
doesn't have enough lives to give to pay for all his
unrighteousness in his being and behavior. Physical death could
reconcile a man to God. This was accomplished in the work of
Christ in His substitutionary physical death. He also dealt with
Adamic sin guilt by His physical death paying a sufficient price or
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ransom so that all mankind is free from responsibility for Adam's
guilt because the price was paid in full. Christ's payment is
acceptable to God who in turn counts the believer to be
unblamable and unreprovable before Him.
Spiritual death was required to satisfy the holiness of God in
relation to the sin nature that was absolutely opposite the divine
nature. As a result of Christ's spiritual separation from the Father,
God withholds His judgment from human beings. Every phase of
God's judgment for mankind has been confronted by the finished
work of Christ. A human being can only receive the benefit that is
available if he is in Christ When a person is in Christ, he is
counted as no longer being condemned because the penalty has
already been paid.
"There is then now no condemnation to the ones being in Christ
Jesus (Rom. 8:1)." Though the Authorized Version includes the
phrase "who walk not after the flesh, but after the Spirit," the
support for the inclusion of the longer reading is very weak. It is
easy to see how certain copyists in the early era would like to
place conditions on freedom from condemnation by requiring
spiritual living as a prerequisite for the believer to appropriate it.
Their theology demands a kind of works salvation whether it was
to earn future tense salvation or to retain present tense salvation.
In order to make the passage fit his theology, the copyist simply
took the phrase from the end of verse four and added it to verse
one. A believer does not earn freedom from condemnation. The
price has already been paid and no repayment is necessary.
Since the believer is in Christ, he already has freedom from
condemnation.
"Condemnation" is a compound noun that occurs three times in
the New Testament. Its verb form is found 17 times. A preposition
(_kata) is prefixed to the form strengthening the idea of
judgment drawing one's attention to the full judicial process to its
conclusion in payment of the penalty prescribed in the verdict.
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"To judge" (_krinO) is the root idea meaning "to render a
decision, to judge, to give an opinion." A special ending (-_ma)
is used to describe the result of an action. Condemnation is the
action in which the decision is made declaring the person guilty,
establishing the verdict and implementing the sentence.
At the present time, "now," there is no condemnation. It is not
just something anticipated in the future. The believer possesses it
in the here and now. Prior to Jesus' cross work there was
condemnation that stood in Adam and that was perpetuated by
continued human unrighteousness. Now that it is possible for
human beings to be in the Body of Christ, they can be in a
position of not being condemned. Freedom from condemnation in
Christ does not mean that the condemnation is ignored or that
our case has been withdrawn. God's righteousness will not permit
that for He demands full payment. Once again the sufficiency of
the work of the believer's Substitute is brought to the front. There
is no condemnation because every aspect of a satisfactory
proceeding has been accomplished. He went to trial for us, was
found guilty, was sentenced and paid the penalty in His death.
Because He paid the price, the believer has paid the price and
nothing can be brought against him to condemn him again.
"But not as the offense, so also is the gracious gift; for if by the
offense of one individual the many died, but much rather the
grace from God and the gift by grace of the one man, Jesus
Christ unto many abounded. And not as through one man who
sinned so is the gift; for on the one hand judgment is from one
offence to condemnation, on the other hand the gracious gift is
from many offences unto justification (Rom. 5:15, 16)." Christ's
gracious provision is extended to the believer and invalidates the
guilt he shares in Adam. It is not forgotten but has been paid in
full. The books haven't been erased but the payment column is
marked as paid in full with no further action required. Adam's
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offence carried condemnation to his progeny. Christ's righteous
work sufficiently paid the price required by a righteous God.
"For if by the offence of one man death reigned through that
one man, much more rather the ones who are receiving the
abundance of grace and the gift of righteousness in life will reign
through the one, Jesus Christ. So therefore as through one act of
offence judgment came with reference to all men because of
condemnation so also through one righteous act (Christ's) the
free gift is provided with reference to all men because of
justification concerning life (Rom. 5:17, 18)." Christ's righteous
act of substitution is the basis for justification (man's being
declared righteous). In Adam the individual is condemned and
there was condemnation. In Christ the believer appropriates the
work of Christ and is in a position free from condemnation.
In Romans eight Paul explains further the freedom from
condemnation and how it works. "For the law of the Spirit
concerning life in Christ Jesus has freed you (singular) from the law
of the sin nature and the death (spiritual). For the impossible thing
(or impotent thing) of the law, was that in which it was weak
through the flesh, God sending His own Son in likeness of sinful
flesh and concerning sin condemned the sin in the flesh in order
that the decree (or ordinance) of the law may be fulfilled in us the
ones who are not ordering the details of life (or walking)
according to the flesh, but according to the Spirit (Rom. 8:2-4)."
Freedom from the law of the sin nature and spiritual death
provides a new environment for the believer's practice. If he
chooses to live in his position, he lives in the realm in which the
law was fulfilled and so he lives in a guilt free environment. If he
lives in the flesh, he lives in the realm of death and functions as
though he was still in the ranks of the condemned. When one
lives in the flesh, he not only is unable to please God (Rom. 8:8)
but also lives as an enemy of God (Rom. 8:7). Every true believer
needs to be reminded that the indwelling Spirit affirms the new
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relationship in Christ. Furthermore the position the believer has in
the Holy Spirit is proof that he does not need to be living in his
flesh (Rom. 8:9). A careful study of the following context in
Romans eight develops the practical implications of being free
from condemnation and how an understanding of this truth will
encourage spiritual living rather than carnal living. The reader is
encouraged to master Romans eight while understanding that
verse one is the major premise on which the passage is
developed.
Condemnation begins chapter eight and concludes the chapter.
"Who shall bring a charge against the chosen ones of God? God
is the one who is acting righteous. Who is the one who is
condemning (making a judgment and a penalty)? Christ Jesus is
the one who died but rather who has been raised, who is at the
right hand of God, who also intercedes in our place (Rom. 8:33,
34)." If anyone attempts to bring charges against a believer and
demand a judgment and a penalty before God against him, the
Christian stands as free from condemnation. One of Satan's
activities is described as that of being the accuser of the brethren
(Rev. 12:10). Since he is still permitted to enter the presence of
the Godhead in the third heaven, he is able to make accusations
and demand punishment. If a human being had access to the
heavenly throne, his accusations against a Christian would face
negative results. Since these are rhetorical questions, the answer
expected is that no one can lay a charge or can condemn the
believer. God is righteous and can do no wrong. His perspective
is the absolute perspective. He is the one who declares a believer
righteous in Christ. The work of Christ is given as the answer to
the condemnation question. Not one individual (human or spirit)
can make a condemnation because the work of Christ has settled
the issue. Satan has no right to say, "He committed this awful sin,
take away his salvation and damn him to hell." Because Christ
died and rose again, His work is seen as absolutely complete. He
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ascended to the third heaven and there, at the right hand of the
Father, he intercedes for grace believers. He stands between the
Father and believers in His intercessory ministry guaranteeing the
salvation of the saints (Rom. 8:34; Heb. 7:25). Though He
doesn't need to show His nail-pierced hands and spear-lacerated
side to prove His work, He does intercede on the basis of His
completed work in the face of any and every accusation made
against a believer. "I paid the price for that sin that has been
brought as an accusation. The transaction is done--finished!"
When the believer understands that he is not condemned
because he is in Christ, it totally changes his perspective of his
own life and of God. He knows that His salvation is as good as
his Savior and his Savior's work. There is no sin so great that
Christ did not die for it. There is no unrighteousness that is so
repulsive that He didn't pay its penalty. Christ has provided for
everything that might bring an accusation against the believer.
Romans eight concludes with a strong statement on the security
of the Christian in Christ Jesus. Every believer is secure in Christ
and can have the assurance of his salvation when he
understands Romans eight. Security is an objective thing--a fact.
Assurance is subjective and depends on a person's thinking and
feelings. Without a confidence in the sufficiency of the work of
Christ and His present intercession in providing a secure
salvation, a Christian normally will not grow toward maturity. His
god is too small and his saviors work is insufficient. Nothing (he
or any other thing, event or person) can separate him from the
love of God. Christ took care of it all in His cross work. He
personally affirms His work at the right hand of the Father.
Another outworking of this part of one's position is in the matter
of spiritual living. A spiritual believer lives as one who has fulfilled
the law. He is no longer controlled by a law principle but by a
grace principle. In his position he will see things from a divine
perspective and knows what to avoid that would make him carnal.
Some believe that living as one who is not condemned gives the
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Christian a license to practice sin but this is untrue. An
understanding of what Christ has done will cause the spiritual
believer to do everything possible to avoid that which would
displease his Savior. The fact that there is no condemnation in
Christ Jesus is as much of a deterrent as the law and its penalties
were. A spiritual believer's love for his Savior prevents him from
flaunting the work of Christ by willfully sinning because of his
freedom. On the other hand, a carnal believer may use the truth
as an excuse for his sins. He then places himself under the threat
of divine chastening if he is truly a child of God for "whom the
Lord loves, He chastens (Heb. 12:6)."
Since Christ has paid the penalty and fulfills all of the
requirements of condemnation, the believer has the opportunity
to be living as liberated from the sin nature, Adamic sin guilt and
acts of sin. A Christian is responsible for living in his position. The
rebellion of the sin nature will bring irresponsible action
concerning this part of the believer's position. God will receive no
glory from a believer who is not practicing his position. Hence, a
primary purpose of his salvation is not being accomplished. He is
not bringing God glory. Christ's life will never be manifested in the
believer's life until he resumes living in his position in Christ. One
of the greatest joys of salvation is to live in the positive. In Christ
there is no negative "Thou shalt not." When a believer moves into
his sin nature, the negatives are applied to him restraining him
from his evil behavior. Living as liberated is living with the positive
support of the work of God. It is not what the believer has done
wrong that becomes important. It is how he is positively using
God's provision for his Christian life. He can live in liberty as a
spiritual believer or struggle with carnality. He can be enjoying the
positive provisions of spirituality or can wrestle the negative
restrictions in carnality. God's gracious provision gives him the
choice as to whether he chooses to live in his position or live in
his sin nature. Either way he is not condemned. He either enjoys
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his freedom or reacts against his freedom from condemnation in
Christ.
Accepted in the Beloved--Ephesians 1:6
Paul's self esteem was only of value when he saw himself in
Christ. Everything he had of any value was in Christ. There he
found the manifestations of the grace of God. The Authorized
Version translation in Ephesians 1:6 is "To the praise of the glory
of his grace wherein he made us accepted in the beloved." Only
one mention of grace is evident in the translation. There is a
threefold reference to grace in the verse. Every human being
needs grace from God. Aside from Jesus Christ Himself every
human being needs God's unmerited favor. Grace is evident in
the work of Christ. Grace is applied to the believer in Christ. All of
the riches of God's grace pivot around "in Christ" truth. Paul
presents a grace package in a pithy statement: "... into the
praise of the glory of His grace with which grace he graced us in
the one who is in the state of being loved (Eph. 1:6)." In spite of
the tremendous amount of revelation in the New Testament
concerning grace, the verb is only found twice. The verb literally
means "to endow with grace [or favor] or to cause to find favor."
God is the one who at a point in time in the past saw fit to grace
the believer once and for all. More grace is not needed nor is
more provided. Everything is covered. Living in the Body of Christ
is basking in the sphere of the grace of God. There grace is
stored beyond the human imagination's ability to consider. All
three Persons of the Godhead are involved with the grace of God
that the believer shares in Christ. Each Person has a role in that
grace. Grace is a manifestation of the divine attribute of love. It is
seen in God's activities and is not an entity in itself. Not only do
the Persons provide the grace but they accept the grace
administered by each other. God the Father is the ultimate
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Source of the grace (cf. Rom. 5:15; 1 Cor. 15:10; 1 Pe. 5:10 etc.).
He is the Person who is the Planner and so becomes the source
of what is planned by the Godhead. A Christian can know what
the Father has provided because of the ministry of the Holy Spirit.
"But we have not received the spirit of the world but the Spirit
from God (the Father), in order that we might intuitively know the
things graciously given to us by God (1 Cor. 2:12)." In this way
the believer learns of what he has in Christ. Grace is not a
provision of one Person of the Godhead for the appeasement or
satisfaction of another Person. Grace is provided by mutual
agreement and through mutual involvement on the part of the
Persons of the Godhead. Jesus Christ is the Provider of the
grace (cf. Ac. 15:11; Rom. 16:20, 24; Gal. 1:6; 6:18; Rev. 22:21
etc.). His cross work makes the application of God's grace
possible. Christ's substitutionary work was involved in the
graciously given faith by which the believer was able to believe
the gospel of Christ. "Because to you it was graciously given on
behalf of the work of Christ not only to believe into Him, but also
to suffer on behalf of Him (Phil. 1:29)." The gift of faith is the
divinely provided instrument by which the believer is placed in
Christ as a part of the Spirit's multifaceted work in providing
salvation for the believer. By grace the believer is in the Body of
Christ and in the Body of Christ the believer finds grace to its
fullest degree. God the Holy Spirit is the active agent by which
the grace of God is made effective in the life of the Christian (cf.
Heb. 10:29). Without a proper relationship to the Spirit, the
believer is incapable of partaking of the grace of God that he has
in Christ. God has provided all the grace needed but the believer
only enjoys it to its fullest extent when he is in a right relationship
to all three Persons of the Godhead.
Many times in Paul's letters grace is a part of his salutation or
his conclusion. He reminds the believer of his relationship to the
grace of God. Unfortunately, most English translations deprive
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the believer of Paul's certainty of the relationship of the grace of
God to the believer. In most of these instances he uses a
verbless clause, "Grace to you and peace ..." or "the
grace of our Lord Jesus Christ --- with you all." Of course the
absence of a verb makes for poor English. Most English
translations include an italicized "be" as the verb in the clause.
Such a translation indicates that there is a possibility that grace
might be with the recipients but there is also a possibility that it
might not (the "be" verb provided is in the subjunctive mood).
Good Greek grammar requires that the translation be a statement
of fact without any question being involved (the translation being
in the indicative mood). Hence an accurate translation is "Grace
is to you and peace...." or "the grace of our Lord Jesus Christ is
with you all." Good Greek grammar supports good doctrine. It
would be a good idea for a serious Christian to draw a line
through the italicized "be" and to make a note that the correct
word should be "is" in Rom. 1:7; 16:20, 24; 1 Cor. 1:3; 16:23; 2
Cor. 1:2; 13:14; Gal. 1:3; 6:18; Eph. 1:2; 6:24; Phil. 1:2; 4:23; Col.
1:2; 4:18; 1 Th. 1:1; 5:28; 2 Th. 1:2; 3:18; 1 Tim. 6:21; 2 Tim.
4:22; Tit. 3:15; Philemon 3, 25; Heb. 13:25; 1 Pe. 1:2; Rev. 1:4
and 22:21. If one makes this correction, he will be frequently
reminded that the presence of God's grace in his life is a certainty
as he reads his New Testament through. This long list of
passages in these pages will be of value if one takes the time to
make the changes. It is a fact that the believer possesses grace.
He can use them, think about them, rejoice in them and
appreciate it. Grace is directed toward him because he is in
Christ. The Godhead shows unmerited favor to those who are in
Christ.
The other occurrence of the verb is found in Luke in a most
interesting passage. "And coming in unto her (Mary) he (the angel
Gabriel) said: Rejoice, one being in a condition of being graced,
the Lord is with you. But she at the saying was very agitated and
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considered of what sort this greeting might be. And the angel said
to her: Stop fearing, Mary; for you found grace with God (Lu.
1:28-30)." Mary had been chosen from all of the women in Israel
to bear the humanity of the Messiah. No higher favor could be
given to a Jewish woman living under the law. Every devout
Jewess desired to have the privilege but Mary was the one who
was graced in this manner. Every Christmas the story of the
incarnation is told and Christians are reminded of the grace of
God that was directed toward Mary. A woman of the seed of
Adam, of the seed of Abraham, of the sons of Israel, of the tribe
of Judah, of the lineage of David was graced above all women in
becoming the instrument of the incarnation. Though true
Christians do not worship her, they appreciate God's choice of
her to be the mother of the humanity of Jesus. Up until that time
there had been no greater manifestation of God's grace to an
individual human being. The same grace that elevated Mary's
name in history is the grace that made provision for the grace
believer in Christ. God's grace to the Christian in Christ is of even
a greater magnitude. A Christian is highly favored or graced
above all of mankind. No other human being in history has as
much from the grace of God as does the grace believer.
Since the Body of Christ is the recipient of grace, anyone who
is a part of the Church is also a recipient of grace. "Who indeed
spared not His own Son but He delivered Him on behalf of us all,
how will He not graciously give also all things to us together with
him (Rom. 8:32)?" Since the believer is in Christ, he has the
prospect of sharing in the gracious provision of all the things
together with Christ. The grace of the work of Christ is extended
into the lives of grace believers into the future. God's favor
directed to Christ is shared with the believer.
Christ's personal perfection provides the basis for grace
supplied to the believer. Too many believers have the idea that
grace is applied externally and they always reach out for the
grace of God. It is as though God takes a paintbrush and dips it
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in grace and paints it on the spots where it is needed. When the
Christian is in a difficult situation or managed to get himself in
some kind of trouble, he appeals to God for an act of grace to
meet the problem. He misses the whole divine program for the
administration of grace. Grace is location oriented and not
situation oriented. In Christ the believer shares all of the favor of
God that he will ever need. When individual situations arise, he
appropriates his position by which he is immersed in the grace of
God. Lacking faith he may call for the paintbrush and miss the full
extent of the grace that is his in Christ Jesus. Jesus Christ is so
perfect that he has all of the love and favor of God as does His
Body. A believer has the whole thing and does not need to ask
for little pieces. "But I need grace in the time of my need!" This is
not true. A New Testament perspective is "I have grace all of the
time and it will always meet my need."
Grace is conveyed to the believer in the Body of Christ because
Christ is an object of the Father's love. He is identified as the One
who is standing as having been loved. Colossians 1:13 identifies
Christ as the "Son of His (the Father's) love." Grace is a manifestation
of God's attribute of love. It is not a separate attribute. It is
that other-centered self-sacrificing love (_agape) that was
manifested in the sending of the Son to bear the sins of the
world. The Father's love for the Son is carried to those who are in
His Body and manifested in grace. What is simple favor to the
Son of God is unmerited favor to grace believers. It is in their
Substitute that they receive the same love that He does from the
Father.
Purpose and result seem to be combined in the idea of "into the
praise of the glory of His grace." Grace is provided with the
purpose of bringing praise to God while it also is the result.
Beings, human and spirit, will express appreciation for the love of
God as grace has been manifested in Christ. Praise is the
expression of appreciation communicated to God for His
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character as it has been manifested in the provision of a benefit
or blessing. God is the object of the praise in His glory. God's
glory is God's opinion of Himself that fully meets reality giving
Him His full weight. The glory of grace is the glory that comes
from the love of God. One of the reasons for putting a believer in
Christ is so that praise will be produced because the character of
God has been manifested through grace that is a manifestation
of God's attribute of love.
Being highly favored or graced in Christ is an all or nothing
proposition. If one is in Christ, he has it all and nothing less. If a
person is not in Christ, he has nothing. In Christ the Christian
received God's unmerited favor as a part of life in his position. He
is in the place of favor reserved for God the Son and not in a
lesser place. God's opinion of the believer is the same opinion He
has of Christ. When the believer lives in the realm of his old
nature, he is not living in the realm of that grace that God counts
to be his in Christ. He does not lose the grace but he cannot use
that grace. All of God's grace provisions for present tense
salvation are in Christ.
Being "accepted in the beloved" or highly favored in Christ is
not like favored nation status. Human favor on an international
level is inferior to the greatest extent possible. Favored nation
status can be changed or lost depending on the one who is
favored and the one who provides the favor. The source of the
favor can at any time limit the extent of the favor. Frequently,
political intrigue and manipulation merit favor. Everything the
believer has in Christ is free without any condition attached. God
counts it to be true with no strings attached. It has been provided
and will not be lost in any way nor can it be changed. It is as
good as the promise of the God of heaven. No amount of
manipulation by human beings or heavenly beings can change it.
"In Christ I have a grace environment. I am absolutely favored
with God. He counts it to be true and I have the opportunity to
count it to be true for myself. I need no more grace than I have in
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Christ. The universe cannot contain it yet I share in it. What a joy
it is to be reflecting on it. Accepted in the beloved, I am graced!
By that grace, He acts toward me and all other church saints."
Made Near to God--Ephesians 2:13
In Christ a nearness exists that was never possible for any
human being before Pentecost. Even under the Mosaic law,
Israel was only so close but not as close as the grace believer is
in Christ. Every Christian is made near to God in Christ and in his
position he can be no nearer. He is as close to God the Father as
Jesus Christ is at this present moment.
The Past Position. Prior to Christ's cross work, the Jewish nation
was the group of human beings in the place of God's blessing. Of
the whole nation, only believers had a future expectation while
the rest of the people were concerned with immediate physical
blessing in time. Jehovah had made covenants with Abraham
that guaranteed a future physical blessing for his physical
offspring in a designated part of the surface of the earth. In the
Abrahamic era God's presence was manifested by the personal
visits of God the Son in human form [i.e. a _huiophany] to
Abraham and a few of his descendants. These visits were the
closest a human being could come to a manifestation of deity. In
these visits only a small part of the glory of God was visible. For
example Abraham ate a meal with Jehovah and two angels in the
plains of Mamre before the destruction of Sodom (Gen. 18:1-15).
That was as near as a human being could get. Such divine
visitations were rare and often many years intervened between
the visits. In an Old Testament patriarch's lifetime, he was
privileged to have a single visitation of Jehovah. Some were
blessed with two or three visits. No human intercession brought
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such meetings. By sovereign divine design each visit took place
in God's time and at God's place. For this reason Jacob returned
to Bethel several times understanding that to be the place where
God would appear. In many cases the initial contact with Jehovah
did not impress the human being with the fact that he was
meeting with deity. During the meeting or afterwards, the
individual would recognize who He was and would react to the
magnitude of the situation. Only after a series of events did it
become clear that Jehovah was present and near to the human
being. Generally, Jehovah was separate from those He had
chosen to bless. Though He was not visible, He continued to
bring blessing to His chosen people.
Israel had been in Egypt for more than 400 years. During that
period of time there is no record of any manifestations of the
personal presence of Jehovah. He blessed them with offspring.
During their sojourn, the nation became numerous expanding
from the initial seventy immigrants who had originally entered the
land into millions. After Moses fled Egypt and was out tending
Jethro his father-in-law's flock, Jehovah chose to appear again
after more than four centuries (cf. Ex. 3:1-22). On Mount Horeb
(or Sinai) Moses was introduced to Jehovah who was manifested
in the burning bush. It was the first contact a son of Israel had
with deity since Jehovah had communicated directly with Israel
(or Jacob) himself. During the four centuries Israel had still been
the recipient of the unconditional covenants made with Father
Abraham yet there was no way that an Israelite could say that he
was near to God. Even an Israelite who refused to join the rest of
the nation in its idolatry in Egypt and who believed the promises
made to Abraham did not have a close relationship to Jehovah.
By faith he believed that the nation would receive the land and
that the nation would become a great nation. He may have been
circumcised because he believed the promises made to
Abraham. If not, he recognized that when the nation entered the
promised land every male Israelite would have to be circumcised
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in order to receive the land and to have divine blessing while in
the land. He was only as near to God as his faith in the promises
of God made to him. There was no proximity to deity. God did not
choose to be near to the individual Israelite. He only chose to
relate to leadership at different times, which were often divided by
extensive intervals of time.
When Moses led Israel out of Egypt, he did so in obedience to
direct divine instructions. Moses led Israel back to where he had
met Jehovah in the burning bush as God had told him. Upon
arrival at Sinai, the nation was given opportunity to believe the
promises made to Abraham accepting them in anticipation of the
receipt of the land promised. Instead of accepting the promises to
Abraham by faith, they wanted to do something to earn what God
had promised. National presumption brought a greater separation
of the nation from Jehovah than would have been true had they
accepted the promises by faith. Instantly, after their presumption
there was further separation of the nation from God. Neither man
nor beast was to touch the mountain. If anyone violated the
prohibition there was a funeral. "Touch the mountain and you
die." (cf. Ex. 19:12-25) Only Moses could get near to God on the
mountain. Even so Moses himself was limited in how near he
could get to God. Meanwhile, the nation was only as near to God
as one could be encamped at the foot of Sinai and with God
present on the peak of the mountain.
With the giving of the Mosaic law, a unique nearness was
instituted different than had been made possible before that time.
God chose to manifest His presence in tents and then finally in a
temple. He met with Moses in the tent of meeting until the
tabernacle was completed after about two years of labor. When
Israel picked up and began the journey to Canaan, the presence
of deity was manifested in the presence of the cloud by day and
the pillar of fire by night. Jehovah was near and His manifestation
was visible. The nation was as near as the fence around the
tabernacle Only the Levites had access inside of the fence and
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of all the Levites only the sons of Aaron had access to the
tabernacle ministry itself. One day a year the high priest was near
to the manifest presence of deity in the holy of holies on the Day
of Atonement (Yom Kippur). This was as close as Israel could get
to Jehovah. The relationship was perpetuated with the building of
the Solomonic temple. With the construction of the temple, the
nation could get no nearer than the courts outside of the temple.
Israel was so near but so far. If a person got too near, he died.
Aside from a few Jewish proselytes, the Gentiles were never near
to God. Even when they entered Jerusalem to sell their goods
and were near to the temple site, they were still a million miles
from the place of personal blessing. Believing and unbelieving
Israelites were near to God while Gentiles were a great distance
away. Only in a few isolated instances did Jehovah initiate a
personal relationship with individual Gentiles during the time that
Israel was under the Mosaic law. From Sinai to the cross, Israel
was in the place of divine blessing. Non-Jews were generally
outside of the realm of Jehovah's blessing.
Because of this, a Gentile was in a difficult circumstance. He
wasn't born an Israelite and so was not near to God in any way.
His only hope for being near to Jehovah was to become a
proselyte. He could direct his whole allegiance to Jehovah and
essentially become a Jew. Even so his access to the nearness of
Jehovah was more limited than that of the one born an Israelite.
A special court was built in the temple for the Gentiles who had
proselytized to Judaism. In other words, he became a second
rate citizen that received special protection in the law. Yet he had
a closer relationship to deity than did all other Gentiles around
the world.
Paul was well aware of the problem that existed for the
Gentiles. He lived as a Jew in the Roman Empire and learned
and observed the difference. Dispersed Jews had a nearness to
Jehovah that the Gentiles did not have. Even after the departure
of the glory of Jehovah from the temple, the Jews still retained
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the place of blessing though they were unable to gain the
benefits they had because of their unrighteousness. Paul gives
an eightfold description of the condition of the Ephesian believers
before they were saved. "Wherefore be remembering (plural) that
when you were Gentiles in flesh, the ones being called
uncircumcision by the ones being called circumcision in the flesh
made by hand, that you continually were at that time without
Christ, having been alienated from the commonwealth of Israel
and strangers from the covenants of promise, not having hope,
and godless in the world ... the ones being afar off (Eph. 2:11-13b)."
The Ephesian church was predominantly, if not exclusively,
a church of Christians who were saved as Gentiles. All of the
ancestors of the former Gentiles were in the state described by
Paul. With no tie to Israel, there was no tie to Jehovah-no
nearness or closeness.
"Gentile" is the translation of a word that means "nation." The
same is true in the "Gentile" English translation in the Old
Testament. A Gentile was a person who was not of Israelite
heritage but of the heritage of other nations. Gentiles are not
Jewish in any sense because of their birth. "Gentiles in flesh" are
Gentiles by birth. Their very genes cry out "Non-Jew." Throughout
the Old Testament and onward, the Israelite looked derisively at
Gentiles as being uncircumcised. If a Gentile was circumcised, he
simply became a circumcised Gentile and never a Jew. A male
having a foreskin was counted totally to be unaccepted by God.
Circumcision was a permanent physical proof of one's relationship
to Jehovah under law. A Jewish proselyte who lost his
foreskin was still recognized as a proselyte, non-Jew who was
devoted to Jehovah. Most other peoples living in the biblical era
did not practice circumcision so the Jewish male was a marked
man. In a sense a male had suffered to show that he was an
Israelite whether soon after birth or later in life.
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Gentiles had no Messianic hope. In one of the few times that
Paul uses "Christ" to refer to Jesus' Messianic office (instead of
His being the Glorified Resurrected One), he describes the
absence of a future Messianic hope for the Gentiles. When the
Jews believed the promises made to Abraham, they believed that
Messiah would come and give them the land when He set up His
kingdom. The Gentiles had no such hope. Gentile religions have
always grappled with the question of the future and have
projected kinds of redemptive Messiahs who provide little
encouragement or anticipation. Most of the hope was built upon
human beings who died invalidating the predictions of their peers
or predecessors.
Gentiles were in a state of alienation from the commonwealth
or community of Israel. Gentiles were aliens and were treated as
aliens. They were shut out from any intimacy or fellowship with
Israelites. Any Gentile who wanted to move closer to Israel by
being a proselyte was repelled many times. The Jews just didn't
want Gentiles around. They especially didn't want a non-Jew to
get that which was promised to the nation Israel. The Gentile was
given no right to participate in a place of blessing and the people
of Israel were quick to point it out. A majority of Gentiles who
proselytized to Judaism were slaves in Jewish households who
had been won in war or purchased on the open market and who
after years of service sought to share in their masters' religion.
Undoubtedly, most of these had real faith in Jehovah.
Gentiles were always strangers to the covenants of promise.
God had cut no deals with them. Three covenants had been
made with Abraham that pertained to his physical seed and each
involved promises for Abraham and his seed. Only the sons of
Ishmael benefited outside of Isaac's line and that blessing was
limited. Gentiles were not parties to the covenants. God cut the
covenants with Israel and no one else. All of the promises were
for Israel. If any conditions were required in the covenants, they
were required of Israel. A non-Jew was unable to receive the
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benefits promised to Israel. Any hope that a Gentile had was
based on human expectation or demonic predictions. A Gentile
could be circumcised but it neither affirmed blessing nor did it
deny blessing even though circumcision was demanded in the
third Abrahamic covenant (Gen. 17:9-27). It just didn't make any
difference for him while it did for an Israelite. Because of this, the
Gentiles had no hope. God had not given them His Word as a
promise so that they could expect Him to do something for them.
Gentile hope was futility. All that could be expected was that
maybe something better would be theirs in the future.
Even with a pantheon of deities, all non-Jews had no
connection of any sort with God. Paul calls them "godless ones."
All others who are ascribed deity are non-gods. Even when
demonic or Satanic energy manifests a form or activity of deity,
there is no comparison with the reality that exists in the God of
Israel. All Gentile life is characterized as godless while they live in
the world system. Without God there is no hope and no help.
Though the Jews were nearer to God than the Gentiles, they
still weren't very near. With the destruction of the temple (586
B.C.) and the departure of the glory of Jehovah, the nation was
even farther away from God than they had been when the glory
was resident in the temple in Jerusalem. Because of this,
Ephesians 2:13 indicates that both Jews and Gentiles need to be
near to God. The work of Christ took Jews and Gentiles and
changed the nearness of both when they believe the gospel.
"And that He might reconcile both (Jews and Gentiles) in one body to
God through the cross (work), putting to death the enmity in Him;
and coming He announced as good news peace to you the ones
being afar and peace to the ones being near (Eph. 2:16, 17)." A
great distance existed between God and Gentiles while a lesser
distance existed between Jehovah and the Jews. All were under
sin (Rom. 3:9) and separated from God. There is no difference
between Jew and Greek (Rom. 10:12). All need God's mercy.
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God made a provision in Christ so that both a Jew and a Gentile
might be made near in Christ Jesus.
The Present Position. "But now in Christ Jesus you, the ones who
were existing afar off (i.e. distant or remote ones] were made to
become near by the blood of Christ (Eph. 2:13)." In Christ there
is a change in location. Those who were a great distance away
are brought into close proximity. God is the one who brought
about this nearness. No human endeavor can bring a believer
closer. A human being is passive because God performs the
action. A Christian can be no nearer to God than he is in Christ
Jesus. Three elements of the believer's position all interrelate at
this point. The following outline gives a picture of how the three
interrelate.
* The Provision of the Closeness--Highly Graced in the Beloved--Eph.
1:6
* The Place of the Closeness--Seated in the Heavenlies--Eph. 2:6
* The Proximity of the Closeness--Made Near to God--Eph. 2:13
Some of the old hymns of the church seek a nearer relationship
to God. "Draw Me Nearer," "Nearer Still Nearer," "Nearer My God
to Thee" and "Near to the Heart of God" all convey the
expression of a desire to be drawn closer or near to God. If the
Christian understands his position in Christ, he will realize that in
Christ he is already near to God. By living in his position, he is
living near to God. In his position he can be no closer. He is as
close to the Father as Jesus Christ is. God has already placed
the believer in close proximity so it makes little sense to appeal to
God to make a Christian nearer. When he is living in his position,
he is as near as possible without becoming God the Father. Such
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songs simply seek for and attempt to provide a substitute for
what the believer already has in his position. One of the greatest
frustrations of the Christian life is to seek from God that which He
has already provided for his saints. One could not be nearer to
God in time or eternity than he is in Christ.
The blood of Christ procures nearness to God. Jesus' physical
death opened the way. He removed every barrier that would
prevent a person from being near to God. When the believer is
counted to be involved in the physical death of Christ, he
receives all of the benefits of the shed blood for himself. By the
blood of Christ, the Christian is declared righteous (Rom. 5:9), is
redeemed (Eph. 1:7; Col. 1:14) and is reconciled having peace
(Col. 1:20). He becomes a participant in the new covenant with
the Church and so enjoys the indwelling presence of Christ
(1 Cor. 11:25). All that would separate is removed.
Ephesians 2:14, 15 explains how the nearness is
accomplished. "For He is our peace the one having made both
one and having broken down the middle wall of a fence, having
abolished (or rendered ineffective) the enmity in his flesh, making
peace, in order that He might create the two in Himself into one
new man (Eph. 2:14, 15)." Christ's cross work is seen as doing
four things: (1) Making Jews and Gentiles one, (2) Breaking down
the partition wall of the barrier between Jews and Gentiles, (3)
Rendering the enmity between the races ineffective and (4)
Making peace. All four accomplishments are found in one's
position in Christ. Both Jews and Gentiles share in a nearness
that never was possible before. Jews who were near under Law
are nearer in Christ. It was impossible for an Israelite believer
living under law to be so near to God. He could not grow to
maturity under law (Heb. 7:11, 19; 9:9; 10:1). "For the law did not
bring anything to maturity, but the bringing in of a better hope,
through which we draw near to God (Heb. 7:19)." Gentiles being
afar off are made near in Christ. All Christians are able to draw
near to God by a better hope.
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Practicing Being Near to God. "Draw near to God and He will
draw near to you. Be cleansing your hands, sinners, and purify
your hearts you double-souled man (Jas. 4:8)." Every believer is
responsible to be living in his position of nearness. When he is
living there, God will be near to him. He has the responsibility for
drawing near so that he can experience the nearness of God the
Father. A focused reflective thinking that assumes that the
believer is in Christ and made near makes this drawing near
possible. He is practicing his position. Living in sin causes him to
live outside of his position in Christ and to be living in his sin
nature. A concerted determination to be living in his position is
necessary. He determines to count himself to be as God sees
him in his position. He assumes that he is now near to God and
mentally moves into that position thereby drawing near to God.
When he does this, he is at peace with God and is no longer an
enemy of God. Human activity here brings a divine response.
"Since I am near to God, I should avoid anything that would
alienate me from God. I resist lusts and temptations and avoid
sinning. I am a favored person to be in such a close position and
it makes no sense for me to live outside of the realm of divine
favor. Since I am near, I am certain that He not only knows
everything about me but that He desires to have me close to Him
in my living. I can live in my position of nearness and come to
understand true fellowship in my position. I can reject my position
and live as an alien to God and never grow in my spiritual life.
The choice is mine and only one choice makes any sense."
MADE ONE
The mouth of the Lord hath spoken,
Hath spoken a mighty word;
My sinful heart it hath broken,
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Yet sweeter I never heard;
"Thou, thou art, O soul, My deep desire
And My love's eternal bliss:
Thou art the rest where leaneth My breast,
And My mouth's most holy kiss.
Thou art the treasure I sought and found,
Rejoicing over thee;
I dwell in thee, and with thee am crowned,
And thou doest dwell in Me.
Thou art joined to Me, O Mine own, for ever,
And nearer thou canst not be--
Shall aught on earth or in Heaven sever
Myself from Me?"
--Mechthild of Hellfde, 1277.
Seated in the Heavenlies--Ephesians 2:6
God the Father counts the believer to be as near to Him as
Jesus Christ is near to Him. Jesus Christ is presently seated at
the Father's right hand. Therefore the believer is counted to be
seated at the Father's right hand. A believers hope is built upon a
future promised relationship with God the Son. Because of this,
the anticipation of the actualization of being with Him fills a
spiritual believer with happiness; and because of this, the hope is
identified as a happy hope (Tit. 2:13). In this case it is the future
perspective that affects the believers attitude and manner of life.
To be with Him is the central object of his thinking. "in Christ I am
with Him where He is." God counts it to be so. At this very
moment when the Father looks to His right, He sees every grace
believer in Christ. A Christian is in the Father's presence at His
right hand. Position does not anticipate a closeness. It is a
closeness. When one sees himself as God sees him, he can
reflectively think in the heavenlies. God's grace is manifested in
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permitting a fallen human being to be transformed into an
acceptable person who is seated on (lit. in) the throne of God in
his position.
"Even when we were continually dead ones in trespasses, He
co-quickened us together with Christ, by grace you have been
saved ones, and He has co-raised us together with Him and has
seated us together with Him in the heavenlies in Christ Jesus, in
order that He might openly display in the ages that are coming
the surpassing riches of His grace by kindness toward us in
Christ Jesus (Eph. 2:5-7)." Every believer has this position. As
an individual part of the whole, each one is seen as seated in the
heavenlies in Christ. The new position is a radical change from
what the believer was before he was placed in the Body of Christ.
God knew him as he really was when he saved him. In order to
appreciate the extent of God's provision, Paul reminds the
believer of his past condition.
The Old Condition. In Ephesians 2:1-4 an unbelievers abject
depravity is clearly described. Every human being was not only
far from God but was also repulsive to God. Every Christian was
in this condition at the time he believed the gospel of Christ.
There was absolutely nothing that would give a person any
credibility with God. Spiritual separation from God was the only
environment in which human beings lived. "And you existing dead
ones by your trespasses and sins ... even we were existing
dead ones in trespasses (Eph. 2:1, 5a)." By both the decision to
sin and the actual sin itself, absolute separation from God was
accomplished. No one is free from spiritual death. God would
have nothing to do with persons so adverse to and opposite of
His own character. Because of who He is, He would not and
could not compromise. Unless the unrighteousness of human
beings was dealt with, there would be no possibility of removing
spiritual death. The great gulf of separation could never be
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bridged until all that had brought and had maintained the
separation had been removed. Christ's cross work dealt with the
problem and resurrection life was given to believers.
Every facet of human life was ordered in the present evil age
and in subservience to Satan, the god of this age. "In which you
ordered the details of your life according to the age of the quality
of this world, according to the ruler of the authority of the air, and
of the spirit now continually energizing the mature sons of
disobedience (Eph. 2:2)." In every way possible from the positive
to the negative, the human race exhibited all that was opposite of
the character of God. Open submission to the god of this age (cf.
2 Cor. 4:4) in rebellion against God was the way the race lived.
A word must be said about "the age of this world." The present
evil age is dominated by the world system. Satan designed the
system not only to control the works of the flesh but to channel
them to be independent of God. Mankind is in a double sphere of
separation from God. Spiritual death dominates. The world
system provides an environment totally unlike God and provides
an isolation of an individual from God. For the believer an abuse
of the world system puts him under Satan's sphere of influence
and deprives him of his joy in his position in Christ.
The same energy that energizes the mature sons of
disobedience energizes the present evil age. Rebels have no
right of access to God. Any access to God was denied in the old
condition. When a person is a mature son of disobedience, he
considers disobedience to be the mature thing to do. A willful
refusal to acknowledge God and His standards is essential in
order for the unbeliever to demonstrate his maturity to his peers.
Those who flaunt their wicked behavior are no more mature in
their disobedience than a person who is religious in Christendom
living by standards contradicting to those that God has given to
the Church. A believer does not need to be surprised at the evil
around him. Before his salvation, he was involved in the same
disobedience to God. He learns as he matures spiritually that
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every attempt he made to impress God or men by his own
righteousness was absolutely unacceptable to God.
"Among whom (the mature sons of disobedience) we all had
our manner of life then in the strong desires of our flesh, doing
the desirous will (pl.) of the flesh and of the understandings, and
we continually were by nature children (i.e. born ones) of wrath
as also the rest (Eph. 2:3)." Since the sin nature was the only
nature possessed by the individual before his salvation, his
manner of life or conduct was absolutely governed by its
appetites. Its inherent strong desires were the only realm in which
man existed. One must be reminded that the flesh takes that
which God has provided as good and useful and perverts it. Most
of the works of the flesh are socially acceptable within boundaries
determined by the world system. The manifestations of the flesh
can be seen in every facet of an unbelievers life as well as in
carnal believers. The perversion of a good thing is most evident
in the sexual appetites of the flesh. God placed within mankind
sexual desires and drives for propagation and pleasure. He
established the monogamous marriage relationship so that all of
those desires and drives could be satisfied. A man and a woman
would find pleasure and sustain the race in their sexual union.
God designed it, desired it and expected it. It was and is normal
and an ingrained element of human physiology and psychology.
The flesh perverts what God has provided. It desires to carry
sexual activity outside of a marriage union and expands
immorality in activity and attitudes with no consideration for God's
arrangements of a good thing. Instead of enjoying a marriage
bed that is undefiled (cf. Heb. 13:4), the flesh seeks satisfaction
outside of marriage in numerous ways the ultimate of which is
adultery.
Another example of living in the realm of the sin nature is
idolatry, one of its works. Idolatry is an acceptable virtue in the
modern world. Getting gain and a love of money are major
elements of modern Western living. Covetousness, the desire to
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get more, is identified in Scripture as idolatry (Col. 3:5). Nearly
every aspect of the world system encourages forms of idolatry.
The media constantly appeals to the flesh to get more and to
have more. Anything that takes the place of God in the mind of
man becomes an idol. Religion with its bigger is better philosophy
appeals to the idolatrous appetite of the flesh. Commercial
enterprise produces things that can be an object of covetousness
and most advertising is designed to appeal to that appetite. Every
other element of the world system brings appetites of the flesh to
the forefront. They are channeled away from any legitimate
consideration of God. Since the sin nature is the realm of the
unbelievers existence, he matures in that realm as he goes
through life. His maturity in his disobedience further alienates him
from God. His righteousness is repulsive and his unrighteousness
is even more repugnant to God.
Everything the flesh desires and the manner in which it thinks
permeates the behavior of the unbeliever. Actually, the desirous
will of the unbeliever is the desirous will of the flesh. His whole
thought process is totally affected by the flesh. This naturally
perverts his view of reality. His reality is based upon the appetites
of the flesh. Because of this, there is a diversity of standards for
reality. One aspect of the appetite of the flesh will dominate one
person while it may not affect another unbeliever. His own fleshly
appetites will give him a completely different standard of reality.
Each individual sees things differently and interprets reality
differently while both do not relate to divine reality. He cannot see
things as they really are and so is unable to relate to deity. It is
not merely a difference of opinion from God's standards but it is a
nature that confirms the separation of the unbeliever from the
God of the universe. The unbelievers behavior reflects his
nature.
By birth an unbeliever is a child or born one of wrath. The
nature he received at birth is a nature that can ultimately bring
him under the wrath of God here on planet earth. He is not a
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wrathful person but he is well qualified to enter and receive the
wrath of God. One must recognize that "wrath" is never used in
the Bible of the eternal state or of the Lake of Fire. Life during
one's sojourn on earth is susceptible to God's wrath in time. If a
person is the object of divine wrath, he will do every thing he can
to avoid the source of the wrath. Verses one through three clearly
describe some of the reasons that human beings are separated
from God. A great distance exists between them and God. Only
when a person is placed in Christ, can he be brought in close
proximity to God.
The New Proximity. God removed spiritual death and replaced it
with life for the believer in his salvation. When God gave the
believer life at his salvation, He also raised him in Christ. After
resurrection He gave the new believer a place to exist at His own
right hand in the heavenlies. By the baptism of the Spirit, the
believer shares with Christ in life, resurrection and enthronement.
All of these events occur as a result of the baptism of the Spirit at
the same time a person is saved.
A Place of Identity. "Seated together" is a compound verb that
means to sit down together with someone in the same location.
Being "together with" Christ, the Christian is seated exactly where
Christ is presently seated. Jesus Christ is seated in the third
heaven. He is seated at the right hand of God the Father. He is
sharing the heavenly throne with the Father.
"In the heavenlies" is a phrase primarily found in Ephesians. It
has the idea of existing in one or more of the heavens. Only an
understanding of the context will determine which heavens are
involved. All of the believer's spiritual blessings are found in the
heavenlies (Eph. 1:3). The Christian's specific place in the
heavenlies is described in Ephesians 1:20, 21. "Which he
energized (or worked) in Christ raising Him out from among dead
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ones, and seated him in the heavenlies in his right (hand) far
above all rule and authority and power and lordship and every
name being named not only in this age, but also in the one that is
coming." "Seated" is the same root that is compounded in
"seated together" identifying where the believer is seated. Christ's
seat in the Father's throne is elevated above all created beings
whether they are spirit or physical beings. He is in the position of
privilege. The God-man is rightly seated there in His deity and
because of His work He rightly belongs there in His humanity. We
are seated in the Person of the Son.
A Place of Important Privilege. God the Father used the energy of
the attribute of omnipotence "in Christ when He raised Him out
from among dead ones, and has seated Him in His right hand in the
heavenlies (Eph. 1:20)." Since the believer is seated in the heavenlies
in Christ, his position is clearly revealed as being in the Father's
right hand. "Right hand" is a reference to a position of highest
privilege. Scripture affirms the importance of Christ's position at
the Father's right hand. The Psalmist prophesied it and Jesus
Christ Himself affirmed it. In grace revelation the Holy Spirit
demonstrates its importance by referring to it in 14 verses.
Because the Christian shares in this position, he is a partaker in
the importance of the privilege.
On a human level in the oriental society of Jesus' day, men
recognized the significance of being at the right hand of a human
leader. This position involved the sharing in the privileges and
responsibilities of leadership. It was a position just below that of
the leader himself. Only the leader possessed more authority and
privilege. A good illustration of this is seen in the confusion of
James and John and their mother concerning their role in the
kingdom of the heavens. They sought a privilege beyond that of
the other disciples. James and John first approached Jesus
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requesting that He grant their desire for what they would ask of
Him. Their desire was: "Freely give us that we may sit, one out of
your right hand and one out of your left hand in your glory (Mk.
10:37)." Because they sought the position of privilege the other
ten disciples were indignant (Mk. 10:41) with James and John.
Undoubtedly, they felt as though someone was manipulating the
Lord and wished they had thought to do the same thing. Neither
James nor John understood Christ's answer that projected past
His cross work and into the new dispensation where both would
share in His right hand in Christ. This is evident in the fact that
their mother came afterwards and asked the same thing of the
Lord specifically anticipating His coming kingdom (cf. Matt.
20:20-23). James, John, their mother and the other ten disciples all
recognized that the kingdom that Jesus offered was an earthly
kingdom and that there would be levels of authority with some
having more privileges than others. To sit on either hand was to
sit in the greatest positions of privilege and authority. They could
not comprehend the fact that all could share in such a position
and Christ's reply veiled what would happen to believers in the
future in His Body.
Jesus referred to Psalm 110:1 when approaching the scribes
and the Pharisees. He apparently confronted the scribes and the
Pharisees and the common people on three separate occasions.
On all occasions He caught the scribes and Pharisees off guard
by asking them the initial question and then trapping them in their
own theology. Neither religious group was happy about His line of
reasoning but the crowd of people responded in joy. In Mark 12
Christ was teaching in the temple and a crowd of Jewish listeners
heard Him. He said, "How did the scribes say that the Messiah is
the son of David? David himself said by the Holy Spirit, the Lord
said to my Lord: Sit at my right hand until I put your enemies
under your feet. David himself is calling Him, Lord, and whence
of Him is His son? And the multitudinous crowd heard Him gladly
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(Mk. 12:35-37)." When the Pharisees heard the same line of
reasoning, they no longer asked him any more questions. They
only made a greater effort to kill Him. When He confronted the
scribes, they had already stopped asking Him questions. He
followed the same process of reasoning. In essence, Jesus Christ
was telling them that He was not only of the lineage of David but
also deity for only deity could be seated at the right hand of the
Father. David projected that one of his seed would be Jehovah
who would rule having put all enemies under His feet and Israel
as a whole refused to see the Messianic reference in Psalm 110.
Psalm 110:1 is quoted in five New Testament passages. In all
five passages (cf. Matt. 22:44; Mk. 12:36; Lu. 20:42, 43; Ac. 2:34,
35; Heb. 1:13) in the New Testament, the preposition can be
translated "out of (_ek) my right" as does the Septuagint.
Christ used the same preposition before the Sanhedrin in answer
to their question as to whether He was the Messiah. "But from
now on the Son of man will be sitting out of the right hand of the
power of God (Lu. 22:69 cf. Matt. 26:64; Mk. 14:62)." He clearly
identifies Himself with His heavenly authority, divine origin and
Messianic office. He is in the throne of God and so when He
comes back to earth to destroy His enemies He comes "out of"
His position in (or at) the right hand of the Father. God the Son
was "in" the right of the throne and came in His first advent "out
of" the throne. He returned to the throne after His death, burial,
resurrection and ascension and is now "in" the throne. He will
return in His second coming to earth "out of" the throne from the
right hand of the Father.
Technically, when reference is made to Christ's being in the
right of the Father, He is "in" the right of the Father and not "at"
the right. "In" specifically identifies a position shared in the same
place of seating, the heavenly throne where spirit beings meet
with God. Jesus Christ is seated in the Father's throne and on His
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right hand. This part of the believers position is only mentioned in
Ephesians two.
In order to understand his position in the heavenlies, the
Christian needs to understand some of Christ's privileges at the
Father's right hand. On the day of Pentecost, Peter affirmed the
fact that Christ has ascended back to His position at the Father's
right hand. "This Jesus God (the Father) raised up, of whom we
are all witnesses; to the right hand of God therefore exalted and
having received from the Father the promise of the Holy Spirit, He
poured out this which you both are seeing and are hearing. For
David has not ascended into the heavens, but he is saying: Said
the Lord to my Lord: Sit out of my right hand (Ac. 2:32-34)." The
fact of the ascension to the Father's right hand was an affirmation
of His deity and His ability to maintain the salvation He had
provided.
Christ is seated on the throne as Leader and Savior. Peter and
the apostles affirmed this before the Sanhedrin. "The God of our
fathers raised Jesus, whom you killed hanging upon a tree; this
man God (the Father) exalted a Ruler and a Savior to His right
hand ... (Ac. 5:30, 31a)." A believer is in the One who is the
Primary Leader as well as in his Savior. By the cross work, the
God-man now possesses a dual role. In His deity He already had
the authority. The cross work was necessary for His Saviorhood.
It was made effective through the incarnation.
When Stephen was stoned, he could see Jesus Christ at the
right hand of the Father. The Holy Spirit's account of what
happened to Stephen at the conclusion of his address to the
Jewish council affirms that Jesus Christ was seated at the
Father's right hand. "But hearing these things they were cut to
their hearts and gnashed the teeth upon him. But he originally
was full of the Holy Spirit, gazing into the [third] heaven, he saw
the glory of God and Jesus standing out of the right hand of God
(the Father), and said, Behold I see the heavens being opened
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and the Son of man standing out of the right hand of God (the
Father) (Ac. 7:54-56)." They became more angry and they
stoned him to death. His statement concerning the presence of
Jesus at the Father's right was the "straw that broke the camel's
back." Their anger became murderous because if what he said
he saw was true, their own rejection of Stephen's message was
eternally fatal.
The right hand of God the Father is the place of Christ's
intercession. Because of the believers position in Christ, he
shares a double security. He is in a Perfect Savior and in the One
who intercedes keeping him saved. "... Christ Jesus is the one
having died, but rather having been raised, who is at (lit. in) the
right hand of God, who is also continually interceding in our place
(Rom. 8:34)." As has already been seen because of His
intercession, the believer cannot be condemned. Christ's
intercessory work keeps the believer saved by protecting the
believer from condemnation affirming the sufficiency of His work
with the Father.
The Father's right hand is the place where the believer is
expected to set his reflective thinking (Col. 3:1). Every aspect of
one's position is in this close proximity to the Father. When the
believer understands the importance of Christ's being in the
Father's right hand, he will see why he can set his reflective
thinking in the very best place. Not only is it possible for him to be
Spirit filled but He also fully benefits from the privilege he has in
Christ.
Jesus Christ was fully qualified to return to the heavenly throne
in His ascension. By prior agreement the Persons of the
Godhead gave Him special privileges that became His as a result
of His incarnation. He was the Maker of the ages in eternity past
having the fullness of divine majesty. He voluntarily became the
Sin Bearer and in His humanity was able to ascend to the
heavenly throne. Being at the right hand demonstrates His
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superiority over angels. God "has in these last days spoken to us
by the Son, whom He appointed heir of all things through whom
indeed he made the ages; who being the brightness of the glory
and the exact expression of his substance, and bearing all things
by the utterance of His power, having made for himself cleansing
of sins sat in the right hand of the Greatness in high places,
becoming for himself so much better than the angels as He has
inherited a more excellent character than they (Heb. 1:2-4)." He
shares in the greatness of the Godhead on the throne because of
His deity yet His humanity shares because of His perfection and
His work. In Christ the believer is better than angels; but when he
lives outside his position, he is a little lower than the angels. He
has privileges beyond those of the angels. In Hebrews 1:13 the
believer is reminded that only Christ could fulfill Psalm 110:1. No
angel could ever be addressed in such a way. Because of the
believers position in Christ, angels are serving him with a
religious type of service; because as an heir of salvation, he
shares in the inheritance of Jesus Christ. Human imagination has
difficulty understanding this important truth but Scripture affirms
the fact to be true.
Christ not only is the believers heavenly Intercessor but He is
also his heavenly High Priest. From the Father's right hand He is
able to accomplish His current activities as High Priest. "Now a
summary of the things being said, we continually have a high
priest, who sat at the right hand of the throne of the Greatness in
the heavens, a minister of the holy things and of the true
tabernacle, that the Lord pitched not man (Heb. 8:1, 2)." Every
believer is a priest under his heavenly High Priest. He is a priest
and in his High Priest. Again there is a double advantage in the
realm of priestly privilege. "He serves for me in the heavenly
tabernacle as my High Priest and I serve in Him there as well. My
priesthood is as good as my High Priest. When I function as a
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priest, I am seen as functioning in my High Priest. He receives
the credit and I receive the benefits for my priestly service."
By His cross work Christ provides positional sanctification that
is passed on to the Christian because he is counted to be seated
at the Father's right hand and set apart to Him. Since the believer
is sanctified through the offering of the body of Christ
(Heb. 10:10), he must have a place in which to enjoy the benefit
provided. "But this one after having offered one sacrifice on
behalf of sins, sat perpetually in the right hand of God,
henceforth expecting for Himself until His enemies are placed a
footstool under His feet. For by one offering He has placed (us)
complete perpetually the ones who are being manifested (Heb.
10:12-14)." If a believer is living in the Father's right hand, he
can be living out his positional sanctification by practical
sanctification.
"Looking unto Jesus the author and finisher of the faith, who
against the joy that was set before Him endured the cross while
despising the shame, and being seated in the right hand of the
throne of God (Heb. 12:2)." Only when a believer understands
his identification with Christ's work is he able to fully understand
Christ's endurance in all of His work. In Christ there is an example
for endurance. Christ endured and is now ascended and seated.
Believers have a large number of examples for patient endurance
by faith in Old and New Testament saints (Heb. 11). Each of
these examples manifests at least one act of faith that is listed in
chapter eleven. A grace believer can legitimately receive hope
that the things that God promised in Scripture will come and the
believer can face them with patience and comfort through the
example of Old Testament believers (Rom. 15:4). Christ Himself
is a far better example. He knew that He had a place at the
Father's right hand and that He would soon be there. He willingly
endured all of the abuse and derision leading to His death
knowing the certainty of His glorified position with the Father.
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Even so the believer can endure knowing for certain that he has
a position at the Father's right hand that will become his
possession at the Rapture of the Church.
A Christian's endurance is not a work by which he earns his
future tense salvation but a patient endurance knowing that all of
his future tense salvation has already been arranged and that no
effort in his present tense salvation will change his future tense
salvation either by addition to it or by subtraction from it. God
does not keep score because the game is already over. Because
of the perfection of the substitution of the One seated on the
throne, the believer is counted to have scored the points himself.
Any effort outside of one's position does not count because the
score is complete and the game is over. What futility there is for
one to attempt to make points to earn something that has already
been provided as complete.
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In the Father's right hand Christ has authority over spirit beings
and men. "Who (Christ) is continually in the right hand of God
having gone into heaven; angels and authorities and powers
being subjected to Him (1 Pe. 3:22)." It appears that there are
two groups here: angels and men. Elsewhere Scripture identifies
authorities and powers among the types (or ranks) of angels
(Eph. 1:21) but the grammar here does not subordinate them as
parts of the whole group identified as angels. There are three
separate entities: angels, authorities and powers. Angels are
spirit beings (in spite of what you call your wife). Authorities and
powers are levels of human governing authority that will be
actually subjected to Christ when He comes to earth. When the
believer is reminded of this, he can live in his position and defend
himself against demonic attack. He can cease being concerned
about the extensive corruption and greed of the participants in
human government. If the believer ceases to live in his position,
he no longer is in his place of victory at the right hand of the
Father.
In the Father's right hand is privilege and authority. God the
Father counts the believer to be there. It is as though when He
turns to His right, He sees God the Son incarnate and in Him He
sees the believer. When the believer is enjoying his position, he
simply looks to his left and sees the Father. If he wants to
communicate with the Father, he does so by living in his position
and then the Father hears. The Father hears and accepts the
communication as coming from the Son seated at His right. The
Christian communicates from his position in Christ and so can be
communicating in the character of Christ. This is but one example
of how the believers being seated in the heavenlies works out his
position in practice.
A Place in the Heavenlies. "In the heavenlies" identifies the place
where the believer is seated. Although "heavenlies"
(_epOuranois) is not a common contemporary
English term, it is a good translation of the Greek concept.
Occurring 20 times in the New Testament, the term translated
"heavenlies" refers to a locality in any one of the three heavens. It
may also refer to two or more of the heavens. Context
determines the specific heaven involved whether it is the earth's
atmosphere, the starry spaces or the place of divine meeting. In
Ephesians two the third heaven is identified since it is where the
saint is in Christ Jesus. There the spiritual blessings exist that
God has provided for the Church (Eph. 1:3). Christ is seated in
the heavenlies at the right hand of the Father (Eph. 1:20). A
believers citizenship (or politics) is in the heavenlies (Phil. 3:20).
Even though the word is normally found in the plural, it is evident
that it can refer to a single heaven in the same manner that the
plural (_sheMiam) is used in the Hebrew Old Testament.
A Purpose for the Position. God seated the believer in the
heavenlies for more than just present benefits. This position is a
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part of the divine plan of the ages. An age is designed to reveal
something about God to created beings--spirit and human.
Presently, grace believers are living in the continuation of the
legal age and in the present evil age. Other ages have been
framed beyond these present ages by which God will reveal more
of His character. "With the purpose that He might display in the
ages that are coming on (lit.) the excelling riches of His grace by
kindness toward us in Christ Jesus (Eph. 2:7)." We can only
begin to comprehend our role in revealing the character of God in
future ages. Because we are now seated in the heavenlies, God
will use this position to display to other beings His riches coming
from grace. This gives us a hint that the riches of grace are far
more extensive than what has been revealed in Scripture. His
love will be more fully revealed for grace is a manifestation of the
divine attribute of love. Since kindness is a manifestation of the
attribute of goodness, further revelation of the goodness of God
will be displayed in future ages to His glory.
The Practice of the Position. Christian living is most effective
when the believer understands that he is seated in the
heavenlies. His perspective of earthly things is changed as well
as his view of heavenly things. He sees things more like God
does. A Christian's mode of thinking will be changed when he
masters "in Christ" truth. As has been seen, God expects the
believers reflective thinking to be in the heavenlies (Col. 3:1, 2).
His mental occupation with those things that he has at the
Father's right hand will always affect his behavior. As he thinks of
all that God has provided for him in Christ, he will appreciate
those things. The trifles of this life will be diminished in their
importance and life in one's position is expanded. Since the
believer is seated in the heavenlies, he has the potential to look
at things from God's perspective. He sees himself as the Father
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sees him and he sees the Father as Christ sees Him. Things of
earth are also seen from a heavenly perspective.
Paul lived under Roman emperors in the Roman republic. The
worst emperor in his lifetime was Nero. Paul faced provincial
political pressure from sub-rulers as he travelled throughout the
empire in addition to the pressure placed on Christians by Nero.
Political intrigue was as much a part of the Roman system as it
has ever been in all of the forms of government that have existed
in the history of the world system. Politics is controlled by the
Satanic world system. Every political campaign brings concerned
Christians into the political processes. It is interesting how few
true believers ever have held office in the world. Too often
political involvement is a deterrent to Christian maturity. This part
of the world system takes the believers attention from what is
important and changes his priorities. A spiritual Christian may be
involved in political issues but the moment he is drawn into
carnality by the system his attempts at political endeavor are
worthless. Too many times spiritual living is compromised to
make a political point. Some may say, "But things are getting
worse and worse and we don't want our children to live under
such sinful influences and conditions. We must fight for right and
defeat the wrong." Before a believer does enter the political
arena whether to seek an office or to espouse a position, he must
understand his position in Christ. If he does, he will have a
different perspective of this old world. He will see it from God's
perspective. He will be reminded that God is still in charge in spite
of the overwhelming failure of mankind. He permits the world
system to function with all of its unrighteousness. Every attempt
to force a Christian ethic upon the Satanic world system will be
flawed and will lead to reaction and failure. Calvin's Geneva was
just as repulsive to the rest of the world system as the Romanist
inquisitions, Stalinist purges and the German holocaust. A
believer is a pilgrim, a sojourner and a stranger in a foreign land.
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"For our citizenship (_politeuma: from which the
English "politics" comes) continually exists in heavens, out of
which we await a Savior the Lord Jesus Christ (Phil. 3:20)."
Since we are seated in the heavenlies, we have our citizenship
there just as much as Christ does. Our whole perspective of
political process should be filtered through this fact. Does it really
make sense to make unbelievers behave like Christians? They
do not have God's assistance. Though some unbelievers can by
their sin natures look more like Christians than true Christians do,
they normally react against Christian principles. They only
conform by the sin nature that will ultimately rebel. How many
millionaires earned their fortunes during prohibition by illegally
producing or importing alcoholic beverages. Man's rebellion
responds to legislated Christian morality with organized
resistance. By nature an unbeliever sins no matter how many
laws have been legislated.
Because a believers politics is in the heavens, he should have
a different outlook. His allegiance is at the right hand of the
Father. That is where he belongs. While he is living his heavenly
citizenship, people on the earth have an opportunity to get a
glimpse of the One who is seated at the Father's right hand
reflected through the life of the saint. From that position he can
see things political on earth as God does and sees that in spite of
all that is evil and all that is good in the politics of the world, God
will settle the political problems of the earth soon. The politics of
the world can be discouraging. The believer is encouraged by his
position at the Father's hand. "O Lord Jesus, how long? how
long?"
Being seated in Christ encourages investigation of what the
believer has there. All of his spiritual blessings are there (Eph.
1:3). One should be eager to discover what his blessings are at the
Father's right hand. The word "blessing" refers to something that
is well spoken of. Much good can be proclaimed for the things
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God has provided. One needs to know what these blessings are
in order to speak well of them himself. His position in Christ will
encourage that an investigation be made so the believer can
understand his possession of specific blessings. A knowledge of
their existence is the beginning of a process that will lead to
learning how to use the blessings to the glory of the God who
provided them.
Another influence that comes from being seated in the
heavenlies is that it is the basis for one's reliance upon the Father
and the Son. Both Persons see the believer as being in their
presence and away from earth. Every part of the believer's
existence is in the presence of God. God the Father is as reliable
to the believer as He is to the Son. He will not fail. His promises
to grace believers will not change. In Christ the Christian relies on
the Son who is the Head of the Body and on the Father seated to
His left. Mental reliance upon the Father and the Son is
strengthened when one sees himself as seated at the Father's
right hand.
As has been noted, one's view of his communication with God
is radically changed from normal practice. If a person is in Christ
every moment of the day, he has immediate access to the Father
in his every waking hour. Set times for "prayer" are not
necessary. Living in one's position makes communication with
God a standard part of one's life. It is as though I turn to my left
any time I want to have conversation with my Heavenly Father.
The better a person understands his position, the less reluctant
he will be to share his conversation with the Father. One of the
reasons biblical communication with God is so scarce in modern
Christian living is because so little is understood about one's
position in Christ. Position provides a perfect environment for one
to learn how to worship and to be worshipping. If a believer is
living in his position, he is spiritual. As a spiritual Christian, he will
be communicating his thanksgiving as well as other forms of
communication. He will be in a spiritual condition that will permit
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him to ask for things for himself according to the will of God. He
will only ask according to the will of God in the character of
Christ. Much more could be said about the believers
communication with his God and his position but space will not
permit it.
A believers faith and confidence is strengthened when he
understands his presence in Christ at the Father's right hand. In
no way can anyone remove him from that location. God will not
permit it. He cannot check out of His position by turning to the
Father and saying, "I don't like it here. I'm checking out."
Because of the transformation that takes place in the life of a
Christian at salvation, he will not consider the impossible. A
carnal Christian may wish that he could check out and remove
himself from divine authority but when he moves into his new
nature, he will recognize that such a thing is completely
impossible.
A comprehension of the fact that the saint is seated in the
heavenlies gives him a tremendously practical body of
information. Since so much of the spiritual life is mental, one can
easily recognize that he can only appropriate his position by his
mental activity. Think of that! A multitude of the aspects of the
spiritual life is influenced by the fact that a person is seated in the
heavenlies. When one's thinking is in alignment with these truths,
it affects his behavior. His salvation in the present tense is made
practical as he sees himself in the right hand of the Father.
A believers position is a privileged position. He is not only
privileged in his close relationship in Christ with God the Father
but his relationship is one of sharing the benefits of being seated
on the heavenly throne. By his position, God has provided him
with specific possessions in Christ. In order to use the benefits
effectively he must understand where he is counted to be at the
Father's right hand. A Christian is positionally seated in the focal
point of all the heavens where God chooses to manifest Himself
as resident. Sharing in the place of meeting, the believer is not
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accounted to be approaching God from before the throne or
about the throne as is true of spirit beings. His approach is from
upon the throne where he shares a privilege far beyond that of
other created beings. The possessions of the believer are rooted
to what God has imputed to him in his position. Another element
of one's position is the fact the believer shares in the fullness of
Christ and so is complete in Him.
Made the Fullness--Colossians 2:9, 10; John 17:20-24
God the Father sees the believer as being complete in Christ.
Christ promised this position in perfect agreement with God the
Father. He affirmed it in His prayer in the Upper Room. The
present magnificence of this position is clearly revealed in
Scripture. "Because in Him all the fullness of the Godhead settles
down and feels at ease bodily, and you are continually in Him
being in a state of completion who is the Head of all rule and
authority (Col. 2:9, 10)." A Christian shares in the same fullness
that belongs to Jesus Christ in His present position in His
humanity at the Father's right hand. Being a part of the fullness is
the fulfillment of the relationship that Christ provided for grace
believers from the day of Pentecost forward. The Persons of the
Godhead had arranged for this in eternity past. Christ's
communication with the Father in the Upper Room affirmed the
plan and His work accomplished it. "Neither am I asking as an
equal concerning these (the eleven disciples) only, but also
concerning the ones who are believing (Church) through their
word, into me in order that as a result all may be one, as you,
Father, are in me and I am in you, that as a result they also may
be in us, in order that the world may believe that you sent me and
I have given to them the glory that you have given to me, that
they may be one as we are one, I in them and you in me, in order
that they may be ones who in a state of fullness into one, that the
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world may experientially know that you sent me and you loved
them as you loved me. Father, you have given them to me, I am
desiring that where I am these also may be with me, that they
may behold my glory, that you have given to me because you
loved me before the foundation of the world (Jn. 17:20-24)."
When the day of Pentecost arrived, God's program went into
effect. Grace believers were put into a unity and in that oneness
they share the fullness being counted to be absolutely complete
in their position in Christ. A believer will have a wonderful object
for his reflective thinking when he understands this part of his
position in Christ.
The Fullness of the Godhead in Christ Bodily. The fullness of the
Godhead is in Christ. Though incarnation provided Him with a
body, that body did not limit His fullness. In the human body of
Jesus, the fullness of the Godhead came to dwell. The very idea
that the fullness could relate to a physical body was a confusing
concept to Old Testament believers. Solomon was confused as
to how an immense (or omnipresent) God could fill the universe
and yet inhabit a tent or a temple (2 Chron. 2:6; 6:18-39 cf. 1 Ki.
8:22-54). In Old Testament history Jehovah had appeared to men
on a number of occasions in which He used a human body or
what appeared to be a human body to address men. Abraham
acknowledged that One who was in a human form was Jehovah
(Gen. 18). The same was true in several other instances. If
Solomon was confused about the temple, without a doubt many
were even more confused with the theophanies. Paul affirms the
fact that the fullness inhabited a human body. Omnipresence had
nothing to do with this. God the Son's personal residence was a
physical human body on earth. He willingly subordinated Himself
to the Father and took on Himself a physical body. As God, He
retained His omnipresence while residing in a human body.
When He took on the body, He retained every aspect of His
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deity. He joined His divine person to a human nature. Not one bit
of His deity was laid aside though He willingly set aside a
measure of His divine glory temporarily. He limited His glory and
its manifestation and yet retained every aspect of His nature,
essence and attributes as God.
The idea of "dwelling" in Colossians two is much stronger than
is evident in the English text. Of all of the words available in New
Testament Greek, this word is the strongest of them all. It
involves more than simply abiding in a body. Using an intensive
form the word means "to settle down and feel at ease." The
fullness of the Godhead was perfectly at home in the body
provided in the incarnation. The idea is that there is a comfortable
feeling that a person has in his own home that is his permanent
residence. Jesus Christ is perfectly satisfied to be inhabiting His
body and is at home (or at ease) in it. When the verb is used, it
describes a permanent residency in a town where one is happy
versus the transience of a nomadic community. It involves a
happy, comfortable existence where one lives. In the human
body of Jesus, the totality of the nature, essence and attributes of
a person of the Godhead dwells.
As a result of the regenerating work of the Holy Spirit at
salvation, Christ may be at ease in a Christian. As a part of that
work, Christ indwells the Christian. If the believer is a spiritual,
maturing believer, it is possible for the indwelling Christ to settle
down and feel at ease in his heart. Paul desired that the
Ephesians would be in a condition that would permit this to
happen in their lives. "That Christ might finally settle down and
feel at home through the faith in your hearts being rooted and
founded in love (Eph. 3:17)."
"Fullness" describes a filling in which there is no deficiency. In
this instance there is an emphasis on the fact that nothing can be
added or subtracted from what is there. Perfect completion has
been accomplished because of Christ's deity. Nothing can be
added because everything is already there. Nothing can be
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subtracted because He is God and there is no deficiency in Him
that needs to be taken away. "Fullness" (_plerOma) is
a noun that is found in the New Testament 17 times of which five
relate to the character of God or to the Body of Christ. When the
divine person was united to the human nature, questions arose as
to what affect the union would have on Christ's deity. God chose
to use "fullness" to affirm the fact than the incarnation did not
change His deity in any way.
Most illustrations of fullness and its verb involve making up
deficiencies. An empty or partially filled glass can be filled with
water making up the deficiency so that the glass will be full. Once
it is full it will remain full until someone drinks from it. Many
people think of the glass as being empty before it could be filled
assuming that before it could be full, it had to be empty. This
narrow line of reasoning cannot relate to deity. God has never
lacked anything in all of eternity. Creation added nothing to God.
His character was exhibited in creation but there was absolutely
no change in God's character. God has always been all that
characterizes God. God the Son, the Eternal Word, shares in the
whole of the deity with the Father and the Spirit. Incarnation did
not change His character in any way. Virgin conception
guaranteed a pure human nature without the seminal
transmission of a sin nature. A part of the work of the Holy Spirit
in the incarnation was to maintain the purity of the human nature
of Jesus. He was fully God. He was never anything else. Though
His residency is now in a human body, He retains absolute,
complete deity. He is and always has been perfectly equal with
the Father and the Holy Spirit in His deity. One must forget the
idea of a shortage that has been made up or filled in order to
understand the whole idea of fullness in relation to God and to
believers in their position in Christ.
"Fullness" is derived from the verb (_pleraO) that simply
means "to fill full, to make full." A believer needs to learn to look
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at it from the end rather than to look at the process. The verb
describes the work of the Holy Spirit by which He fills the spiritual
believer (Eph. 5:18). The important thing is the result. By the
filling of the Holy Spirit, the believer has a result produced in his
life that is far more essential than the fact that the believer has a
deficiency that needed to be made up. Every objectively thinking
believer knows his own personal deficiencies. More important is
the fact that the character of Christ is produced in his life to make
up his personal deficiencies. Being filled by the Spirit, a believer
exhibits the character of Christ and every defect and failure is
subordinate to that result. One must be reminded that the filling
of the Spirit in early Acts (2:4; 4:8, 31; 9:17; 13:9) was a different
type of filling. It was a more extensive flooding of those who
received it so that the early church could be established until the
completion of written revelation (_pletho or _pimplemi).
The Believer's Fullness in Christ. Colossians 2:10 is a short and
forthright statement. "And you stand as one being fullness in Him
..." What a magnificent statement! In one's position in Christ,
he becomes a co-participant in Christ's fullness that is the
fullness of the Godhead. When the believer sees himself in Christ
as having the fullness, he recognizes that God the Father counts
him to share in the divine perfection of Christ. In his position, he
is complete. Nothing can be added or subtracted to him in his
position. The result is most important. When the Christian looks
at his unrighteous character, condition, history and propensity, he
can either permit it to overwhelm him or he can do as Paul did.
Knowing he was the greatest of sinners, Paul found that what he
was in Christ was far more important. He turned self-esteem into
self-condemnation in his mind. Mentally, he focused his thoughts
on his position as one who was complete in Christ and all of his
history faded before the glory of his position. In Christ he
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participated in all that Christ was and is. His glory is my glory in
my position. "My personal glory is the glory of a particle of dust
compared to the glory of a billion suns. In Him I share in His
magnificent character and when I live in this position, I begin to
learn lessons that will take an eternity to learn. His glory
outshines that of a billion galaxies."
"Ye are complete in Him" is the Authorized Version translation
of Colossians 2:10. God the Spirit chose to use a perfect
participle to describe the believers participation in the fullness.
He is complete, has been complete and will be complete. A
special form fully describes the extent of the believers position.
The tense of the participle indicates that the believer is in a state
of existence past, present and future in Christ. A "to be" verb
supports the participle indicating the continuation of the condition
in the present. In other words, the believer is continually in the
state of being in the fullness. He is complete in Christ. By
imputation the believer partakes of all that Christ is. In Christ a
believer is in a state of existence that is unchangeable and
without variation. God the Father receives pleasure with Christ's
fullness and the believers participation in it.
Positional Concepts of Fullness. Christ's Body is the fullness of
Christ. In Christ is the fullness. When one is in the Body of Christ,
he is part of the Church for the Church and the Body are the
same entities. As the Glorified Resurrected One, Christ is the
Head of the Body. His headship began after His ascension and at
the day of Pentecost when His Body began to exist. "And He (the
Father) subjected all things under His (the Son) feet and He (the
Father) freely gave Him (the Son) to be head over all things to the
Church, which is His (the Son) body, the fullness of the one that
is filling all things by all things (Eph. 1:22, 23)." Jesus Christ was
placed over all things after His ascension to the Father's right
hand. Because of who He is, there are benefits that accrue to the
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Church. In Christ the Church shares in Christ's authority in an
unusual way. All things are under His authority in that He is over
them and they are subjected to Him in an orderly obedience. The
things are subject to Jesus Christ for the Church that is His Body.
Only through Christ does the Church share in His supremacy.
Such a privilege is established because He shares His authority
by sharing the fullness. His fullness is seen in His activity toward
all things. He is capable and does fill all things by all things.
Verse 21 indicates that Christ's position in the third heaven
places Him above spirit beings and human beings. This is true in
this age and the one that is coming. The Incarnate Son continues
to exhibit His full deity in His authority over all things even though
He joined Himself to a human nature.
A believer can personally be living in the fullness by living a
biblical spiritual life. "That you may have the strength to
comprehend for yourselves together with all the saints what is the
breadth and length and height and depth and to experientially
know the love of the Christ going beyond knowledge, in order that
you may be filled into all of the fullness of God (Eph. 3:18, 19)."
When Christ is able to settle down and feel at home in the hearts
of spiritual believers, He enables them to practice their position.
Experiential knowledge of one's position in the fullness can
permeate his thinking and dominate his living. The magnitude of
the position will overwhelm the believer and fill him with an
eagerness to understand this element of position as far as
possible. By living in his position, the grace believer is responsive
to his knowledge of the extensive love of Christ. "And He (Christ)
is the Head of the Body, the Church, who is the beginning of,
firstborn out from among dead ones, in order that He in all things
may be continually first (or preeminent) because in Him all the
fullness had a good opinion to settle down and feel at ease (Col.
1:18, 19)." The fullness of God the Son is manifested in what He
has done and who He is. He provided redemption (vs. 14). He is
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the very image of God for He is God (vs. 15). He created all
things (vs. 16). He is before all things in His eternality and by Him
all things are held together (vs. 17). He is the Head of the Church
and the firstborn from among dead ones (vs. 18). Because He is
the fullness of deity, everything He has done has been possible.
Without His being the Complete One, none of the things that He
did would have been satisfactory to the Father. As God, all He
did was perfect. His fullness confirmed the efficacy of His work.
"Until we all arrive into the unity of the faith and of the full
experiential knowledge of the Son of God into a complete
(mature) man into the measure of the stature of the fullness of
the Christ (Eph. 4:13)." Spiritually gifted men have been given to
the Church so that Christians can be living up to the measure of
their position in Christ. When the gifts of the Spirit are functioning
in a New Testament manner, a believer has the potential to learn
what it means to participate in the fullness. A comprehension of
this element of a saint's position provides the basis and the
direction for his spiritual maturation, Without a knowledge of this
truth, there is no possibility that a believer will be growing in the
Lord.
Practicing the Fullness That Is in Christ. In the context of each
passage dealing with the believers participation in the fullness in
his position, there are a number of practical implications. Even
though the Christian's position is by imputation, there are many
ways in which his position can affect his daily living. When the
fact is impressed upon the mind of the believer that God sees the
believer in Christ's fullness as a reality, he has the potential to
see it to be as much a reality as God the Father does. Naturally,
his perspective of life will change and he will conform his life
more and more to his position as the Holy Spirit works in his life.
Not only does his reflective thinking see him as complete in Christ
but also he will see the practical extensions of his position when
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he faces the details of life as he lives here on this earth. He
becomes less and less reticent to see himself as his Heavenly
Father sees him and begins to enjoy the fact of his fullness. "If I
am complete in Christ, why should I go out on my own and
attempt to modify perfection? In myself I am incomplete and
always lacking. In Christ I have it all." Scripture approaches
specific areas of life with the truth that the Christian is a
co-participant in the fullness in Christ.
Jesus Christ Himself is the power and the Person of the
fullness. Only when Christ settles down and feels at home in the
life of the saint, will he fill the saint with the fullness (Eph.
3:17-21). Christ's power energizes the believer in incomprehensible
ways so that the believer can possess an exceptional experiential
knowledge of the love of Christ. As a result of such knowledge,
the believer has the potential to be filled with the fullness. In this
filling, he practices his position to a limited degree. Whenever a
believer is practicing his position, Christ's glory is manifested in
the Church. God has provided a perfect environment for the
believer to be ordering every detail of his life. In Christ he is in the
fullness. "Therefore as you have received Christ Jesus the Lord,
be ordering every detail of your life in Him (Col. 2:6)." In Christ
"all of the fullness of the Godhead bodily settles down and feels
at ease (Col. 2:9)." By walking in the fullness, the believer enjoys
much that is imputed to him in Christ. The believer has assurance
that God's salvation has perfectly provided for his eternity. "If my
Heavenly Father sees me in Christ's fullness, my eternity is
sealed in the Son. His perfections are my perfections in Him. All
of my unrighteousness has been dealt with. If I choose to live in
my sin nature, I am carnally insane. My mind has completely
ignored the extent of God's provision that I have available for a
consistent spiritual life in my Savior. Jesus Christ provides it all in
Himself. His gracious provision permits me to share in the
fullness and empowers me to participate in its quality in my life."
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As the believer learns and lives the fullness, he comes to enjoy
stability in his life. No matter how rough life might be, in the
fullness there is a solid foundation for his thinking. His attitude will
radically change when he sees his participation in the fullness as
the Father does. "Having been rooted and being built up in Him
and being established in the faith as you were taught, continually
abounding in thanksgiving (Col. 2:7)." Paul lists three stabilizing
elements that God has provided for the believer in Christ in the
Colossian letter. Divine involvement is affirmed by the use of the
passive voice in the Greek. To the Ephesian church he mentions
two: "having been rooted and having been put on a foundation in
love (Eph. 3:17)." "Rooted" is a good horticultural term. A seed is
planted, sprouts, sends out a root system and is prospering
drawing its nutrition and sustenance from the soil. Being firmly
planted, it takes root and prospers. In Christ the believer is rooted
with roots that cannot die nor can they withdraw from the solid
soil. There is nourishment in Him. When the believer is living in
his position, he receives nourishment. He feeds on the fullness
and relies on it when he is spiritual. As a result, he is able to live
out the fullness.
The structural integrity of the believer's position in the fullness
is described by "grounded" and "being built up." Both terms are
builder's terms that describe the reliability and integrity of any
structure. "Grounded" literally means "to put on a foundation." In
Christ the believer has a firm foundation that is immovable. One
of the metaphors used in the New Testament for the Body of
Christ is that it is identified as a building. Often when this
metaphor is used it describes the growth of the Body of Christ in
time. The Body is a building that is being built in perfect
conformity to the plans of the Master Architect. Every part of the
building belongs there. No plank is too short or defective in the
fullness. God guarantees it. In Christ the believer is in the temple
of God and not a part of a shack or cardboard house. A believer
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is also established as secure in the faith when he sees himself
sharing the fullness.
When a believer is spiritual, he is abounding in his position. He
understands and appreciates the magnitude of the provision of
God. His soul and spirit respond in feeling and thought. Here the
believer prospers. When he lives in this prosperity, he will
naturally be thankful (Col. 2:7). "I can express all of my
appreciation for my position in the fullness when I understand it
and live in light of it." A believers life should be filled with
thanksgiving as he understands more and more the implications
of his being complete in Christ.
The fullness provides a defense for the believer against
external distractions. If a person has something that is so much
superior over anything that is offered him, he will pay no attention
to the thing being offered. An inferior product is not worth
consideration. There is always a salesman who will try to sell the
believer a product that is not as good as what he already
possesses. In this world there are multitudes of salesmen who
attempt to rob the believer of the fullness that he has in Christ by
attempting to replace it with a defective product. All that mankind
and the world system have to offer the believer is inferior to even
a small portion of what he has in the fullness that is his in Christ.
"Be keeping your eyes open lest there will be anyone robbing you
for themselves through philosophy and empty deceit according to
the tradition of men, according to the elements of the world
system and not according to Christ (Col. 2:8)." Paul warns the
Colossians that there are men who will attempt to deprive the
believer of the joy of living in the fullness. These robbers attack
and seize that which belongs to the individual believer wresting it
away from him. This robbery is carried out by a pair of
instruments: philosophy and vain deceit.
Anthropocentric philosophy is a form of human wisdom that
tickles the intellect and tantalizes a believer to accept an earth
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bound perspective. This is a mental theft of the believers thinking
on his position in the fullness. The thief will draw his reflective
thinking to an earthly substitute built upon the wisdom of the
world system. The wisdom of God is always foolishness to the
world system. Philosophy is a wisdom that establishes a
worldview within the agencies of the world system. It is true that
the Bible has a form of wisdom but it does not conform to earthly
wisdom. Earthly philosophy becomes confrontational with
heavenly wisdom. Spiritual things are foolishness to the natural
man (1 Cor. 2:14). Philosophy can be an instrument of distraction
from the fullness that a believer possesses in Christ. The minute
he becomes enamored with a philosophical point of view outside
of his position in Christ, he is robbed of the joy that he has
available in his position. Philosophical theology has deprived
many true believers of the ability to be Spirit-filled because it
takes the believer from thinking of his position and directs his
thinking into human philosophical theories. When a philosophical
approach comes from the traditions of men or the elements of the
world system, it becomes a substitute for the absolutes that God
has established in Christ.
Being in the fullness can be a defense against vain deceit.
Deceit of itself is bad enough but Paul identifies the deceit as
"empty" deceit. There is nothing of value in the contents of the
traditions of men or the elements of the world system. Deceit is
that which gives a false impression whether by appearance,
statement or influence. Such a false impression is designed to
cheat the person who receives it. A believer can be cheated out
of enjoying the fullness. He cannot appreciate its magnitude by
many aspects of human life whether with individuals or within the
system. One fad after another comes that will first distract and
then deprive the believer of the reality of the fullness. Human
traditions are full of substitutes for the fullness one has in Christ.
Human relationships and beliefs say, "I'm just as good as you are
and have as much as you do even though you are a Christian."
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Organizations of the world system provide substitutes for spiritual
activities. By its system of good works, the world will deprive
many Christians of the ability to see that they do not need those
things to please God. If the saint is enjoying his position as
complete in Christ, the Holy Spirit will lead him in the realms that
are pleasing to God. He may do the same things by the direction
of the Spirit and they will please God while the same activities will
be repulsive to God if the believer is not living in the fullness.
When the believer is rightly related to his Head, he will be
related to the fullness. All human or Satanic substitutes for the
believers living in the fullness will lead him into carnal passivity.
He conforms with the false standards set for unbelievers and
misses his superior condition in Christ. Concentration on one's
position in Christ prevents the distraction of human philosophy
and empty deceits coming from human tradition and the world
system.
Another way in which the believer can practice his being in the
fullness is by "the putting off of the body of the sins of the flesh
by the circumcision belonging to the Christ (Col. 2:11)." Paul is
not substituting baptism for Old Testament circumcision. He says
that one who is in the Christ participates in a circumcision
accomplished through the work of Christ. Christ's death, burial
and resurrection completely dealt with the problems of the flesh
or sin nature. Since the sin nature is dealt with, the sins that
exude from it have been dealt with as well. In the Christ there is a
circumcision that removes all barriers between the grace believer
and God. All ritual is nullified because nothing can be added to
that which is already complete in Christ.
Fullness involves partaking in the love of Christ. The better the
believer understands his place in the fullness of Christ the better
he understands the love of Christ. "And to experientially know the
love of Christ exceeding experiential knowledge (Eph. 3:19a)." If
a saint wants to know about Christ's love for him, he needs to
learn more about his participation in the fullness. The extent of
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the love of Christ is evident in His sharing His fullness with the
Christian. Only His great love would share so much with those so
finite. The more the believer understands about Jesus Christ, the
more he learns about the fullness he shares. Only when the
believer understands the fullness of Jesus Christ and its
extension to him does he have the opportunity to bask in
experiential knowledge of Christ.
The Insurance of the Fullness. God insures the believers
relationship in the fullness by His own word established in
eternity. All three Persons of the Godhead affirmed it. There is no
need for any type of modification in all that was planned and then
provided for grace believers. The insurance policy is Christ's
prayer in the Upper Room that was translated earlier in this
section. Since Christ asked the Father as an equal, what He
asked always happened.
God's insurance program provides compound benefits. Grace
believers are benefactors (Jn. 17:20). All Christians are assured a
position in a unity that is in the Godhead similar to that shared
between the Persons of the Godhead (17:21). In the unity the
saint participates in the glory of God (17:22). Jesus Christ
indwells believers. The indwelling of God the Father in believers
is based upon the indwelling of the Son (17:23). In Christ God
insures the fact that believers can mature spiritually and vindicate
the Father's sending of the Son. They can manifest the love of
God to the world (17:23). He insures the fact that the Church
would be with Him (17:24). When the Christian lives in the
fullness, he appropriates the benefits of the policy for himself. He
participates in the fullness and the indwelling Persons of the
Godhead are visible in his life. The Persons of the fullness are
seen as the fullness in his life providing a testimony to the
believers unique relationship to deity. Because the saint is
counted to be one with Christ in his position, God counts him to
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be a sharer in Christ's fullness that is the fullness of the
Godhead.
Much more could be said about this special part of the
believers position in Christ. What a gracious provision this is!
God's love is manifested in the provision of this privileged place
for believers. Only when a believer understands the elements of
positional truth can he begin to appreciate this part of his
position. How can polluted human beings participate in such a
profound position? Divine imputation protects the fullness. The
Christian's fullness only exists because it is Christ's fullness. As
He is the perfect Substitute in the believers salvation in all of its
tenses so He stands in his place as the fullness and the Father
sees the believer in Christ. "By counting myself to be in my
position, I am able to live in the fullness of Jesus Christ. I am
complete in Him and have no need. I lack nothing in Him. Nothing
can be added to or subtracted from all I am in Him. Any and
every virtue that is mine is mine because I am complete in Him. If
I live outside of my position, I live in my own virtue. That is
absolutely unacceptable to God. In Christ I have it all for He is the
all in all." His is the fullness of the Godhead and in Him the
Father imputes the fullness to the grace believer. All of the
perfection of God the Son belongs to the believer in Christ and
the Father is responsive to the believer through the perfection of
the Son.
Share in the New Creation--2 Corinthians 5:17;
Ephesians 2:10; Galatians 6:15
"Therefore since it is a fact for anyone in Christ, he is in a
completely new type of creating; the old things have passed
away, behold all things have become new in quality and are now
in that state of being (2 Cor. 5:17)." Because of the Authorized
Version's translation, a great deal of confusion and doctrinal error
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exists concerning this passage. The common error is to teach
that when a person is saved he becomes a new creature. He has
lost all of his old life and has received a whole totally new life. In
this new life he is sinlessly squeaky clean. At the moment he
sins, he either doubts his salvation or questions the "new
creature" teaching. 2 Corinthians 5:17 has often been used as a
goad to enforce Christian behavior patterns. "You think you're
saved and you act that way! You're a new creature, behave that
way!" Actually the text does not teach or imply such a thing.
The word "creature" (AV) translates a term that is more
accurately translated "creating" describing the action of creation
in an abstract way (-_sis ending). Looking at the divine
creative act that brought the Body of Christ into being, "creation"
is also a good translation. The grammar of the passage indicates
that the believer in Christ is a part of that which has the character
or quality of being a single creating. It is completely a new type of
creation. Such a creation did not exist in the past but now exists
in Christ. The new creation is the Body of Christ in its whole.
When a person is in Christ, he is in the new creation. He is not an
individual creature but a part of a creation in Christ. If a believer
understands this truth, the whole context of 2 Corinthians five
makes sense.
Is the "New Creation" Positional? Because of the "in Christ"
reference alone, one must relate this passage to positional truth.
"In Christ" equals "a new creation" in the grammar of the text. No
words intervene between the two structures in the text. There are
no verbs in the first part of the verse. It literally says, "Therefore
since anyone in Christ, a new creating" in a word for word
translation. Of course there are rules of grammar that require the
insertion of "to be" verbs to make an understandable translation.
In Christ the believer is in the new creation. Because of this there
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is no doubt that the new creation is the realm of the believers
position.
Another factor is the whole idea of creating. A creation is the
result of an act of creating, the result. In the Bible "create" refers
to bringing into existence something that had not existed before
out of nothing (ex nihlio) by a direct act of divine creation. A
moment before the act there was nothing and from nothing God
brought something into existence. It had never existed before in
any form. Nothing like it had existed. No existing components
were taken to create it. "In a beginning God created (completed
action) the heavens and the earth (Gen. 1:1)." The heavens and
earth only existed in the mind of God prior to their creation. The
same is true of the new creation. God the Father, the Holy Spirit
and the Son planned the new creation in eternity past and
brought it into being on the day of Pentecost. When the
Comforter arrived, the creation was completely brought into
existence.
"Creature" communicates the idea of the origin of an individual.
In spite of what many say, the only creatures in the human race
were Adam and Eve. They were the direct products of divine
creation. God took the dust of the ground and made their bodies
but created their human spirits out of nothing. All of their
descendants were generated and not created. Every other
human being has a navel that proves birth or generation and so
refutes the idea of creation. If one accepts the Authorized
Version translation "creature," he infers that at one's salvation
God creates a new man, woman, boy or girl, a new person, just
as He did when He created Adam's human spirit. It is important to
take a moment to review the biblical distinctions between spiritual
birth and Spirit baptism. When the believer is saved he is born
from above ("born again"). It is by his spiritual birth (i.e.
regeneration) that he becomes a member of God's family.
Generation or propagation provides a relationship in a family
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sense. He is a child of God. By Spirit baptism he is placed in the
Body of Christ, the new creation. It is only in his position that he is
involved in divine creation. In the new creation the human being
shares in a totally different type of situation with its unique
benefits.
By accepting a literal interpretation of the passage, one is
forced to reject the popular teaching concerning the passage.
The passage only secondarily encourages a change in habits.
Rather the verse encourages one to prosper by living in the new
creation. If a saint is living in his new position, his old habits
cease to be a problem. In a sense he is living above them. The
passage is not dealing with failures in life that are set aside at
salvation and replaced with creaturehood. A new leaf is not
turned nor is a second chance given to make something of one's
life. A whole new environment is provided in place of the old
position the person had possessed in Adam. As has already
been said, this passage is not talking about the new birth. A
Christian is not born a new creature when he is saved. He is
placed in a new creation by the baptism of the Spirit.
The Confirmation of the New Creation. A conditional statement
affirms the fact of the believers participation in the new creation.
"If" gives the idea of a possibility that the statement might not be
true. There is a good possibility that it is not true when such a
particle is used in English. In the Greek, the condition is assumed
to be true and should be translated "since" or "since it is a fact."
(The verbless clauses both demand that the "to be" verb that is
supplied be in the indicative mood. Because of this the condition
is a first class condition and translated "since.") Since the
believer is in Christ, he shares in the new creation. In other
words, all of the statements in the passage are assumed to be
true facts. Short, choppy verbless clauses are used to drive home
the fact that being in Christ is being in the new creation. Paul
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uses an indefinite pronoun to indicate that any human being who
is in Christ is in the new creation.
The creation is identified in the passage as the "new creation."
It is new in the sense that it is a new kind or type of creation
without any emphasis upon being new in time or recent. There is
a new form or quality of a different nature than has been
previously seen. In other words the new creation is a different
type of creation than any previous creation. Since the new
creation is a totally new kind of creation, only grace revelation
teaches its contents. Its different characteristics become evident
when it is carefully studied.
The Content of the New Creation. In the new creation God has
brought into existence something that had not previously existed.
By the act "to create" God was creating, an action.
ACT ------ GOD ------ ACTION
Create (_ktizo) - Creation (_ktisis)
Ephesians 2:10 - 2 Corinthians 5:17
Ephesians 2:15 - Galatians 6:15
Colosians 3:10 -
These five passages describe the relationship between the act
and the action. "Creation" and "creating" are abstract names for
the action that is performed.
The composition of the new creation is distinct in all of the
history of mankind since the fall of Adam. It includes all believers
on an equal basis with no distinctions between its participants.
"Having abolished in His flesh the law of the commandments by
decrees, in order that he might create the two in Himself into one
new man making peace (Eph. 2:15)." The new creation is also
called the new man. Jews and Gentiles are not distinct groups in
the new creation. God has broken down that which distinguished
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the two by the work of Christ (Eph. 2:11-14). Israel had been in
the place of God's blessing since the era of Abraham. Gentiles
were almost totally isolated from any relationship with God for
centuries. The Jewish people recognized themselves as a race
separate from other races as required in the Mosaic law. They
developed a sense of superiority since their God, Jehovah, was
the one true and living God. Gentiles and Jews were totally
isolated groups of people. Such a separation of peoples had
been divinely mandated under the law. Now in the new creation
the two groups become a part of a single entity losing all of their
distinctions. When a Gentile believes the gospel, he loses his
Gentile identity in the Body of Christ. When a Jew believes the
gospel, he ceases to be a Jew in the new creation.
The new man is the new creation. The Authorized Version
conceals the real meaning of the verse by translating "create" as
"make." God's creating work is evident in the passage. God
created the new man out of nothing. All of its characteristics are
of a different kind than was normal in the world and the whole of
God's creation. While the law was designed to keep the Jew and
the Gentile separate (Eph. 2:14, 15), the new creation puts them
together in a common position. Ephesians 4:13 identifies the new
man as the perfect or complete man. "Until we all arrive into the
unity of the faith and of the full experiential knowledge of the Son
of God into a complete man into the measure of the stature of the
Christ."
The components of the new man are evident. Christ is the
Head and believing Jews and Gentiles make up the Body. The
whole is identified as the new man. Therefore the Body of Christ
is a body of all ethnic groups. Another figure of speech describes
the Body of Christ with its Head as well. The technical
designation is "the Christ." "For as the Body is one and
continually has many members, but all the members of the Body
being many are one Body, so also is the Christ (1 Cor. 12:12)."
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Christ as Head of the New Creation. Jesus Christ is the Head of
the new creation. He is as much a part of the new creation as all
of its members. As Head, He is the governing element of the
Body. By Him the Body matures and functions. In the realm of
human physiology if the body is not responsive to its head,
growth is stunted and the purposes are thwarted. In the new
creation individual parts of the Body may not respond to Jesus
Christ as Head. They will individually be affected though they
retain their position in Christ. Since the Body of Christ is an
imputed relationship, the believers behavior or misbehavior will
not thwart the purposes of God through the Church by his
personal resistance to the Headship of Christ. Again one must be
reminded that the sojourn of the Church on earth is but a moment
in the plan of God and that its failures have already been dealt
with by the personal work of its Head.
Scripture clearly develops the metaphor of the body and head.
Christ is also the Head of the new creation. "But truthing it in love,
we may grow into Him in all ways, who is continually the Head,
Christ, out of whom all the Body being fitted together and joined
together through every band of supply according to the energy in
measure of each single part, continually making the growth of the
Body into the building of itself in love (Eph. 4:15, 16)." As can be
seen, the whole Body is bound to its Head and because of this
relationship the Body is growing. Within the Body is adequate
provision of supply for every individual believer to benefit and
prosper in Christ.
Spiritual married couples have the potential for demonstrating
the relationship that Christ has toward the Church in their lives. In
spite of the number of weddings in which pastors speak from
Ephesians five addressing the passage to unbelievers and carnal
believers as well as spiritual believers, only a few couples ever
really practice Ephesians five in its context. Both must be
Spirit-filled believers (Eph. 5:18 cf. grammar). Because of this, it is
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impossible for the unbeliever or the carnal believer to
demonstrate Christ's relationship to the Church. Between spiritual
believers, there is a potential to live a balanced relationship like
Christ has with the Church. Christ is the beneficent Head of the
Church. "Because a husband is head of the wife like also Christ
is head of the Church, He is Savior of the Body (Eph. 5:23)."
Because of this, a spiritual wife is to subject herself to her
spiritual husband (Eph. 5:24) just as he is to be subject to her as
a normal spiritual believer (Eph. 5:21). As Head, Jesus Christ is
to be recognized by the Body as its Savior.
Jesus Christ should be prominent, holding first place as the
Head of the Body. "And He continually is the Head of the Body,
of the Church, who is continually the beginning, the firstborn out
from among dead ones, in order that He may in all things become
the one who is continually holding first place (Col. 1:18)." In His
deity He is prominent but as Head of the Body He becomes
preeminent. His preeminence is evident as He functions in His
headship in relation to the members of the Body.
The attention of individual Christians may be distracted from
Christ as Head of the Body by false doctrine. Such doctrine first
distracts and then deprives the believer from enjoying the
relationship he has to Jesus Christ (as a part of the Body). He
loses his potential for growth in his position in Christ. False
doctrine (vss. 14-18) will prevent him from receiving nourishment
from the Head because Christ will not direct the Holy Spirit to
provide nourishment to the believer who is involved with false
doctrine. He cannot participate in the normal growth that is
available in the Body. "And not holding the Head, out of whom all
the Body through its joints and bands is being further supplied
and being joined together will grow the growth of God (Col.
2:19)." Normally, there will be growth in the Body of Christ
because the Body is designed as a place for growth. False
doctrine causes the believer to attempt to grow spiritually outside
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of his position in Christ (Would this make him a tumor in the Body
of Christ?). He can only receive the gracious provisions that come
from the Head to the Body if he is spiritual and free from the
encumbrances of worldly error. When the Christian lives in his
position, he really experiences the Headship of his Savior.
The Consequences of the New Creation. Because the saint is in
the new creation, he shares in a whole new realm of
relationships. These relationships are not normal in the world
system. New associations are found in a new, common environment.
Groups of people that would not normally be a part of a
person's life become important because of the uniqueness of the
new creation. By God's direct involvement, the believer is given
ties with a special group of God chosen human beings in Christ.
"We are continually His workmanship (Eph. 2:10)." God has
produced something. "Workmanship" describes the product of
what God has done. God has done it all. A human being has
made no contribution of any sort to his becoming a part of the
new creation. His salvation is a product of the grace of God alone
(vs. 8). A man's works cannot and will not provide a place for him
in the new creation. If all of the good works of all of mankind in
the earth's history were given to a single individual and credited
to his account, God would never accept him into the new
creation. No human merit can gain admission for anyone. By
grace and not by works (vss. 8, 9), faith is provided as a gift to
believe the gospel for salvation. God has done it and keeps on
doing it. We are the products of what God has already done as
we share in Christ.
There is an environment in the new creation in which good
works can prosper and please God. God's design for the creation
cultivates good works. "... being created in Christ Jesus unto
good works, that God previously prepared in order that we might
order the details of our lives in them (Eph. 2:10)." Believers are
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"created in Christ Jesus" and so are participants in the new
creation. God has already provided beforehand a collection of
works that will be pleasing to Him in the new creation. He calls
these works "good" because they are a manifestation of His own
goodness in Christ. In his position the believer has the
opportunity to perform these works in conformity with the will of
God and his position in Christ. He simply does that which God
has arranged for him to do. As a result, God is happy with the
work, the recipient of the work is happy and the spiritual doer of
the work is happy. Everybody is happy by the good that is done.
Too many Christians endeavor to do good works outside of those
that God Himself has prepared for them in Christ. God counts
more than the work itself to bring Him pleasure. He also sees the
condition and the position of the worker. In Christ the spiritual
believers work is counted to be the work of Christ Himself. It is a
work provided by the Father and performed by the Son. Any
other work is inferior and unacceptable. In the new creation the
believer has the potential to exert his energies in alignment with
the divinely provided works for him. Alignment with the divinely
provided works produces glory to God. When the saint
understands this, he will be driven to learn more about his
position so that he can learn what the good works are that God
has provided for him so that he can give God glory through them.
In the new creation there is no distinction between people.
Everything that distinguishes human beings from one another is
annihilated in Christ. Galatians 3:27, 28 mentions three areas of
distinction that do not exist in the Body of Christ. "For as many as
have been baptized into Christ have put on Christ as an outer
garment. In Him is not Jew or Greek, in Him is not slave or
freeman, in Him is not male or female for you are all one in Christ
Jesus." There are no racial, social or generic distinctions in the
new creation. "And having put on for yourselves the new man the
one being renewed in the full experiential knowledge according to
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the image of the one who created him, where in Him is not Greek
or Jew, circumcision or uncircumcision, barbarian, Scythian,
slave, freeman, but Christ is all things and in all (Col. 3:10, 11)."
Christ goes beyond any distinctions. He is the overriding Person.
God the Father sees Jesus Christ and not that which normally
divides men from one another. Other areas of distinction are also
removed in Christ. Age makes no difference. A believing child is
as much in Christ as his believing parent. Spiritual or physical age
makes no difference for a new Christian is as much in Christ as a
saint who has spiritually matured over many years of living in his
present tense salvation. Human authority does not make a
difference in Christ for there is only one Head and all others are
equally subordinate to Him. Kinds of employment, economic
status, the type of community or neighborhood, and personal
influence make no difference. The new creation is the great
equalizer.
Jews and Gentiles become one in the new creation. Law is
terminated and in Christ there is no longer any difference.
External ritual has no part of the believers relationship in the new
creation. In the Body of Christ the distinguishing mark that
separated Jews and Gentiles has no influence. "For in Christ
Jesus neither circumcision is anything nor uncircumcision but a
new creation (Gal. 6:15)." If a brother is circumcised, he has no
more or no less status in the new creation than any other brother.
Circumcision is unimportant because Christ has become all in all
and has completely devalued circumcision by His work in fulfilling
the law.
A number of terms describe the Body of Christ in grace
revelation as has been seen. These include the Church (Eph.
1:22, 23), the Body (1 Cor. 10:16, 17; 12:12, 13; Eph. 1:23; 4:4,
12, 16), the new man (Eph. 2:15; 4:24), the new creation (2 Cor.
5:17) and the Christ (1 Cor. 12:12). A believer can personally
enjoy this position by focusing his reflective thinking upon his
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place in the new creation. "And be renewed in the spirit of your
mind, and put on for yourself as a garment the new man, the one
man created by (or according to) God in righteousness and
holiness of the truth (Eph. 4:23, 24)." When the believer puts on
the new man as a garment, he automatically puts off his past
behaviors (cf. vss. 25-29).
The Conduct of the Believer in the New Creation. "Old things or
conditions are passed away, behold they have become new (2
Cor. 5:17)." God takes away the old position and provides a new
position. All of the pollution of the believers old condition in Adam
is not removed at salvation. The old positions are no longer
needed and God assumes that the bountifulness of the new
position will surmount the corruption of the old position when the
believer sees things as they are. "Archaic" is an English word
derived from "old things" in the Greek. In Christ the old position
becomes outdated or archaic having been replaced by the
superiority of the new creation. A believer may choose to live in
the polluted archives of his condition in fallen Adam or he may
choose to live in the here and now in the riches of grace in Christ
Jesus. God has given him an option. He can live in his old
polluted environment or in the perfect pure environment in the
new man.
God has provided a believer with many possibilities for his
practice in the new creation in the contexts of the passages that
establish the fact of the position. As has been seen, the new
creation is the place where the believer can find the good works
that God has previously prepared for him (Eph. 2:10). A
conformity to the new creation is a conformity in the believers
walk or order of life. Every time a believer finds a good work
prepared for him in his position and does it, he can be filled with
the joy of living perfectly in the plan and will of God. Each
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believer needs to be in such a condition in order to know exactly
what God has arranged for him in His desirous will.
In order to enjoy one's position in the new man, the believers
manner of thinking must be position oriented. His human spirit or
rationale is to be renewed. "And be renewed in the spirit of your
mind (Eph. 4:23)." Another concept of "new" is used here. It is
not new in kind or quality but involves something new in time that
occurs again and again. A Christian's human spirit thinks upon
the position he has in Christ and his thinking is new again at a
later time. He will think of the same basic things but at a different
time. During the interval between the previous time and the
present time, he may become carnal (cf. vs. 22) and live in his old
position in Adam. "Old man" never refers to one's sin nature but
always describes his old condition in Adam (cf. Rom. 6:6; Col.
3:9). "That you put off concerning your former manner of life the
old man being corrupted (in the state of decay) according to the
lusts of deceit (Eph. 4:22)." By the act of the mind motivated by
the will, the believer removes himself from his old condition in
Adam and reflects on who and what he is in the new creation.
God has created the new creation in righteousness and true
observance of what is proper before God in purity (Eph. 5:24).
One of the believers possessions in Christ is righteousness. This
righteousness is practical. "When I understand my position in
Christ I see that logically I should behave in conformity to my
position. I am 'scared to death' that I might displease the Head of
the Body by the impure activities that characterized my past (cf.
Eph. 4:25-31)."
"But become kind to one another, good feeling ones, being
gracious to yourselves as also God in Christ was gracious to you.
Become imitators of God, as beloved born ones, and be walking
by love as also Christ loved you and gave up Himself in place of
us an offering and a sacrifice to God for an odor of sweet smell
(Eph. 4:32-5:2). In this passage the implications of living in the
new creation are extensive. A believer exhibits kindness (cf. Col.
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3:12) and has a good internal feeling toward others who are in
Christ. He is so closely related to them that his forgiveness is just
as though he forgives himself. He imitates what he is in Christ
and thereby imitates a God quality. He learns to order the details
of his life by love.
Colossians 3:12-17 adds to the list extensively. "Put on as a
garment therefore as chosen ones of God, holy one and ones in
the state of being loved, bowels of compassion, kindness,
humility of mind, meekness, longsuffering, enduring one another
and being gracious toward yourselves, if anyone happens to
have a claim toward anything; even as Christ was gracious
toward you so also you be gracious; but above all these things is
the love that is the bond of maturity. And be letting the peace of
Christ be umpiring in your hearts into which you were called in
one Body and become thankful ones. Let the word concerning
the Christ be indwelling in you richly in all wisdom while teaching
and admonishing yourselves by psalms, hymns and spiritual
songs while singing with grace in your hearts to God; and all
whatever you happen to do in word or in work, do all things in the
character of the Lord Jesus, while giving thanks to God the
Father through Him." The importance of the passage is obvious.
In the new creation a Christian is provided with an environment in
which he practices his Christian life. His thinking is there and as a
result the Spirit of God produces his single fruit (cf. Gal. 5:22-23).
All of Colossians three develops the practical implementation of
positional truth. Paul neatly relates the whole to the new creation.
In verse ten he refers to that which is new and that came into
existence by a direct act of divine creation. Though there is a
textual problem in verse 13, the reading "the Christ" makes more
sense in the context and has a wider divergence of support
though there is Alexandrian support for "the Lord." "The Christ"
provides the technical description of the new creation: Body and
Head. As the Head was gracious, so the Body was gracious.
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When a believer is living in his position in the new creation, he
will prosper spiritually. He shares the same potential as every
other believer to be prospering in his position equally. A careful
study of Colossians is essential to see how God expects the
believer to be living in light of his position and thus to be spiritual
and maturing.
By mentally putting on the new creation, certain types of
behavior become evident in the believers life. In Ephesians 4:23-5:2
and Colossians 3:12-17 there are nineteen areas of spiritual
living mentioned. Of these five are parts of the single fruit of the
Spirit: kindness (Eph. 4:32; Col. 3:12), love (Eph. 5:2; Col. 3:14),
meekness (Col. 3:12), longsuffering (Col. 3:12) and peace (Col.
3:15). If the believer is living while thinking of his position in
Christ, the Holy Spirit takes the responsibility for producing His
fruit in the believers life. While the production of the fruit is the
Holy Spirit's part, the believer has a personal responsibility as
well. All of the other fourteen activities or attitudes involve the
spiritual believers responsibility. He is responsible to do the good
works, to exhibit piety and righteousness, to use the renewed
mind, to have a good feeling toward other believers (Eph. 4:32;
Col. 3:12), to be gracious toward others (Eph. 4:32; Col. 3:13), to
imitate God (Eph. 5:1), to encourage the unity of the Christ (Col.
3:11), to show pity on those who do not have the best (Col. 3:12),
to have humility of mind (Col. 3:12), to forbear one another (Col.
3:13), to be thankful as a spiritual believer (Col. 3:15, 17), to
know the word concerning the Christ (Col. 3:16) and to do
everything in the character of Christ (Col. 3:17). One's position in
the new creation is a practical position. A believer can only
function in the new creation as a spiritual Christian and be
maturing. Much more could be said about these passages and
the relationship they have to the Christian life.
Suffice it to say that the believers position in the new creation
affects his attitudes, actions and associations. A God-centered
attitude replaces the normal man-centered attitude of the sin
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nature. "Since I am in the new creation my Father sees me in a
different environment from that of my past. From His perspective I
can see the change in environment and will cultivate my attitudes
to conform to His attitude as it is revealed in Scripture. My new
sphere influences my actions. I take my responsibilities and rely
on the Spirit for providing His. By mixing the two as I think in my
position I am able to demonstrate what is new in my new position
contrasting it with my old condition in fallen Adam. When I reflect
on my position in the new creation, I am able to be spiritual and
have the fruit of the Spirit produced in my life. My activities are
counted as His activities. I prefer to associate with those who
share in the new creation. We all have a common potential in our
position so my association with believers provides for a growth
potential that is not available among unbelievers. I give
preferential treatment to other Christians because I can see them
as God the Father does. When we live together in our position,
we can most practically live the Christian life together in the new
creation."
Put on Christ as an Outer Garment--Galatians 3:27
"For you continually are mature sons of God through faith in
Christ Jesus; for as many of you as have been baptized into
Christ, you have put on Christ as an outer garment (Gal. 3:26,
27)." Even though the "in" (_eN) preposition is not found here
of the outer garment, the context shows it is a part of one's
position in Christ and neatly fits with the concept of the new
creation. At the moment one believes the gospel, he is placed as
a mature son. At the same time he is baptized into the Body of
Christ, God the Father sees him clothed in Christ as an outer
garment. When the Father looks to His right hand, He sees Jesus
Christ. Yet within Christ He sees the believer clothed with Christ.
"God sees my Savior and then He sees me." Every impression
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that the Father has of the individual is filtered through Jesus
Christ. By virtue of such a relationship, the believer has intimate
access to the throne of grace. When the believer speaks with the
Father, his communication is seen as coming from Jesus Christ.
The Father only hears the communication that conforms to His
program as coming from Christ. An interesting example of the
dual perspective of the Father of the communication from the
Christian is in the area of asking communication. When the
spiritual Christian asks in the character of Christ, he is asking as
a lesser to a greater. On the other hand, the Father sees the
communication as coming from the Son and accepts it as asking
that comes from an equal. In a sense, this is true of all eight parts
of the believers communication with the Father. While many
believers consider their communication as reaching up to the
third heaven, God the Father sees it as coming from His throne
on His right from Christ. One's perspective is drastically changed
when he sees his communication from the Father's point of view.
One has a greater confidence in "prayer" when he understands
this element of his position.
The "new man" is to be put on as a garment. "And put on as a
garment the new man the one created according to God in
righteousness and holiness of truth (Eph. 4:24)." Paul reminds
the Colossians of the same concept. "And have put on the new
man as an outer garment the one being renewed in full
experiential knowledge according to the image of the one who
created him (Col. 3:10)." One of the blessed privileges for the
grace believer is his appropriation of his position in his spiritual
life. In the last section dealing with the new creation, the practical
implications of the passages in Ephesians and Colossians were
developed in the discussion of the new man.
In the book of Romans, Paul reveals how the believer is to deal
with his sin nature. He sees the Roman Christians in a
circumstance in which the appetites of the sin nature were easily
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satisfied. Every part of their condition in Christ affirms the
provision of a means of victory over the sin nature. Having Jesus
Christ as one's outer garment is one of the answers. God sees
the outer garment and in Christ there is no need to fulfill the lusts
of the flesh. Every believer needs to remember that his future
tense salvation is much nearer than it was when he first believed
and that he needs to cast off the works of darkness (Rom. 13:11,
12). "The night has advanced and the day has drawn near.
Therefore let us cast off the works of darkness, but let us put on
as a garment the weaponry of light. As in the day let us walk with
a good external appearance, not in revellings (or lascivious,
riotous feasting) and drunkenesses nor in illicit sexual copulations
and outrageous sexual behaviors, not in strife and zeal; but put
on for yourself the Lord Jesus Christ as an outer garment, and
stop making for yourself forethought of the flesh toward its strong
desires (Rom. 13:12-14)." Here is a practical application of
position. If the believer sees Christ as his outer garment in his
position, he has a problem with the Father's seeing him function
in his sin nature. The very thought that the works of the flesh
could be seen in Christ is an insult to the integrity of the Body of
Christ. Because of this the believer can look at the appetite of his
sin nature in a different light. Not only did Christ die for the sin
nature but he clothes the believer with a righteousness that is
totally different than what is manifested by the sin nature. He
expects the saint to cast away any works of darkness in light of
the nearness of future tense salvation. Darkness is the absence
of any manifestation of the life of God. These works are
generated from the sin nature and some of the worst of them are
listed in verse 13. The more acceptable works of the flesh are not
ignored. When the Christian understands that all of the works of
the flesh no matter what value is placed on them in human
society are equally repulsive to God, he will acknowledge the
need to be living as a spiritual believer clothed in Christ. Paul
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describes the relationship as walking in the day where the life of
God is manifested. God's life is evident in one's position in Christ
and in the indwelling of the members of the Godhead in the
believer. Who will be impressed by the believers ordering his life
in the day with a good outward appearance? God or men? The
Authorized Version translation "honestly" does not accurately
represent the Greek term. The actual meaning is "having a good
external appearance." God cannot be fooled by outward
appearance but in this case He sees the believer living in his
position in Christ and counts Christ to be His outwardly
manifested garment. God counts it as good and the believer
benefits by living as dead to his sin nature and alive to God.
When he is living in his position, the saint is not to be making
plans and arrangements for the satisfaction of the strong desires
of the flesh that he will fulfill when he is carnal again. Too often
believers do this very thing. They think beforehand about how
they can satisfy the lusts that come from their sin nature. The six
appetites of the flesh listed in verse 13 are easily planned in
advance and often in the thoughts of many believers. In his outer
garment he can stop the thoughts and live a life through which
the life of God can be seen.
"Christ is my outer garment. God the Father and the Holy Spirit
both see me in my garment. His virtues are seen as my virtues. If
I choose to live outside of Him, I am naked before God. I have set
aside the best clothing in all of eternity and have chosen to live
as though I was a pauper with no clothes. All of my own carnal
behaviors expose my old condition as being one of abject
deprivation. In Christ I am seated clothed on the Father's throne
perfectly attired before the majesty of the Father. If I see myself
as my Father sees me, all else dims before the glory of my outer
garment, the new man, the Body of Christ."
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Made One with Christ and One Another--John 17:21-24;
Romans 12:4, 5; 1 Corinthians 12:18, 25; Galatians 3:28;
Ephesians 2:15, 16; Colossians 3:15
Of all of the parts of position mentioned in Scripture the fact
that the believer is a part of a unity is most often mentioned. Six
passages in which "in Christ" is found directly teach that God the
Father counts the Christian to be a part of a single unity that is
composed of many parts in Christ. This unity is with Jesus Christ
and in Him with other grace believers. Every Christian shares
equally with every other Christian in a common oneness. It is a
perfect equality.
The Concept of "Oneness" in the New Testament. In Moses'
account of what God counts to be marriage, he used the concept
of the oneness of the physical bond as that which constitutes
marriage. "Therefore shall a high born man leave his father and
his mother and will cling unto his wife, and they will be for one
flesh (Gen. 2:24 cf. Eph. 5:31; 1 Cor. 6:16)." Physical union
makes a man and woman one flesh and therefore married. No
vows were said and there was no ceremony. When God saw
their sexual union, He counted them to be married. This is true
throughout the Bible. A man and a woman are counted to be one
unified flesh. The commingling of the two is a unity designed to
not only join body to body but soul to soul and spirit to spirit. God
designed the physical act as a bond greater than any other on
earth. Though man has abused it, God continues to count it to be
true. There is a oneness of flesh that ultimately demonstrates the
concept of oneness. Even so the oneness in the Body of Christ
demonstrates a spiritual unity that has the potential to be
manifested in believers' souls and spirits. Oneness also
emphasizes a cohesion between the persons who share the
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unity. In Christ the Father sees the saint in the Son as one with
the Son. Every individual saint shares in this unity. Oneness has
the idea of single uniqueness as opposed to many individual
characteristics. There is unity versus division into parts. From the
Father's perspective the idiosyncrasies of the parts of the Body
do not exist in Christ. From a human perspective the
distinctiveness is very obvious. In other words, when a believer
sees himself in the unity as God does, his whole outlook toward
other Christians will change. Another element of sharing in the
unity is that there is an exclusiveness in the Body of Christ that is
limited to grace believers. The implication is that there are those
who are excluded from participating in the unity. Since the
believer participates in the unity by the baptism of the Spirit, only
those who are baptized into Christ are included. All other human
beings are excluded.
The Consequent Responsibility of the Participants. In every unity
that exists there is a responsibility shared by each individual part
of that unity. Each part of the physical body is dependent on
other parts for its well being. When one part fails, it jeopardizes
other parts. God chose to use the body as a metaphor for being
"in Christ" to demonstrate the importance of the responsibilities
that exist in Christ. A compound unity expects a compound
responsibility.
Jesus Christ is the Head of the Oneness. He is the most
responsible and reliable part of the unity. Because of this, the
Father counts the whole to be equally responsible and reliable.
Christ's work provided for a pure, functional, active unity. He
provided and continues to provide everything that will make the
unity operate to the glory of the Godhead. Jesus Christ is all that
is outstanding about the unity that is His Body.
Individual grace believers have responsibilities to the unity.
They each must relate to the other in a responsible way for they
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share in a perfect equality. In Christ no believer is superior and
none is inferior. The perspective one has toward other believers
can either be that of God or of society. Society demands that
strata of status be established. Such status varies depending on
what the society determines is to be of value. Economics, politics,
intellect, education, employment, neighborhood, fashion and a
number of other factors determine the level of human status
attained. God does not consider such things as giving the
individual any status in the Body of Christ. Every believers status
is His Savior's status. Either one has His status or he has no
status at all. Christ's status is sufficient for the Father and should
be sufficient for the believer. Ideally, when true believers gather
for a meeting of the local church, all human status should be left
outside of the door whether it is in the mind of others or in the
mind of the individual himself. What a disaster for self-esteem!
"if others look at me as my Heavenly Father does and I look at
them in the same manner, together we find that the
accomplishments of the previous week make little difference. My
great sales figures and new car sink into mental oblivion. I work
hard all week to be better than someone else and to get ahead;
and when I walk in the door of the church building, I am expected
to live as an equal in the Body of Christ. Some of the same
people I strive to surpass on the job and in the community sit on
the pews in the same building. How can I be expected to treat
them as equals one day out of seven? After all some of them
threaten my social status while others have assisted me in
reaching my status." Such an attitude reflects a strong confusion
of God's point of view. The Body of Christ exists seven days a
week and not just on Sunday. Unfortunately, some local churches
are battlegrounds in class wars. The same struggles for status on
all levels continue when the church meets. Powerful people wrest
responsibility from those who have the appropriate spiritual gifts
to accomplish the spiritual functions of the local assembly.
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God sees the believers in the local church to be a part of the
unity. The unity of the Body of Christ is naturally represented in a
spiritual local gathering. A truly biblical New Testament church will
be a demonstration of the unity that is in Christ. The Christ is not
a multi-bodied Head but one Head with one Body that can be
manifested in the local assembly. "The Body" is never used in the
New Testament to describe the local church. Unity exists in the
mind of God as He imputes oneness to all who are in Christ.
Such a oneness is similar to the oneness that exists between the
members of the Godhead. Even though there are three Persons,
they share in a single essence and hence are one (cf. 1 Jn. 5:7).
In 1 Corinthians Paul rebuked the Corinthian believers for their
abuse of the oneness during the agape feast (1 Cor.
11:17-22). The very bread that they broke was being refuted by
their practice in the meal accompanying the Lordian supper.
The Communication of the Oneness in the Body of Christ. God
chose three figures of speech to describe oneness: a loaf of
bread, a human body and a man. Each of these demonstrates a
compound unity. There is always one--only one. Diversity exists
in the unity but there are no diverse unities. Specific emphasis is
made when each figure of speech is used.
The first figure of speech is the metaphor of one bread or one
loaf. "The cup of blessing (i.e. that which is well-spoken of) of
which we are speaking well, is it not a fellowship (i.e. sharing in
common) with reference to the blood of Christ? The bread that
we are breaking, is it not a fellowship of the Body of Christ?
Because we the many continually are one loaf ("bread"), one
body; for we are all partaking out of one loaf (1 Cor. 10:16, 17)."
Here the bread of the Lordian table is seen to represent the
Church that is the Body of Christ. A key rule for the interpretation
of Scripture is the observation of context in order to understand
the meaning of the text. 1 Corinthians ten is the obvious context
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for 1 Corinthians eleven. It clearly establishes the meaning of the
bread in the communion service. There is no Christ on a crucifix
here. In fact 1 Corinthians 10:16, 17 is the source of the term
"communion" used to describe the Lordian table. Every time a
communion service is held, bread is broken. In the Upper Room
Christ took a single loaf and broke it and distributed the pieces to
the individual disciples. Christ was anticipating the fact that the
single loaf would be identified as His Body. Though the loaf is
broken in pieces now, the Father sees it as one loaf by
imputation. Some will accept the Romanist tradition that the body
is Christ's physical body as did some of the later copyists of 1
Corinthians. In 11:24 a minority who accepted the Roman view
added the word "broken" to the original text to give their theology
credibility. The Authorized Version follows their copies with the
translation "which is broken for you." An accurate translation of
the Lord's statement (as it is in the gospels] is "Take, eat, this is
my Body which is in the place of you; this be doing in
remembrance of me (1 Cor. 11:24)."
"Body" is the metaphor used most often. Believers are
participants in one Body. "For in a similar way we have many
members in one Body, but every member does not have the
same practice, so we, being the many are one Body in Christ,
and each one members of one another (Rom. 12:4, 5)." Paul
gives the reason for the simile as many members who share in a
single unity. In 1 Corinthians 12 he uses a metaphor with a simile.
"For like as the body is one and has many members, but all the
members of the body being many are one body, so also is the
Christ; for indeed we were all baptized by one Spirit into one
body ... for indeed the Body is not one member but many
(1 Cor. 12:12-14)." An unruffledness of mind (peace) should be
acting as an umpire in the Body of Christ because of God's
calling the believer to salvation (Col. 3:15).
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Ephesians 2:15 describes the unity as "one new man." By His
work, Christ took Jews and non-Jews and made it possible for
them to participate in a new and separate unity, the new man. In
the new man the distinctions that separated the two groups are
removed and a third group is formed. Paul identifies the third
group as the Church of God (1 Cor. 10:32), the new man. Again
the emphasis is upon a single, unique new kind of man. The new
man is a unity.
The Certainty of the Position. Paul develops the teaching that
Christ presented in His communication with the Father in the
Upper Room. In John 17:21-24, Christ anticipated a oneness
grace believers would share like the oneness shared between the
Persons of the Godhead. As a result, Christians would have a
part in the fullness that is in Christ. Christ asked the Father as an
equal. He asked "that they may be one as we are one; I in them
and you in me, that they may be ones who have been brought to
completion into one (Jn. 17:23, 24)." What kind of a unity exists
in the Godhead? Perfect unity. It was so perfect that in the Old
Testament the Jewish nation had a real difficulty distinguishing
Persons. "Hear, O Israel, Jehovah our Elohim is one Jehovah
(Deut. 6:4)." When Jehovah spoke with Adonai (Psa. 110:1), the
Jewish nation was completely confused because Jehovah was
one and they could not imagine a plurality of Persons sharing in
the single essence.
All members are intricate parts of the unified Body. In the Body
they function with different kinds of actions or practice (Rom.
12:4). While all are one in Christ, each one is a member of
another member (Rom. 12:5). Any and every relationship
between believers may reflect their dependency and
interrelationship in Christ. They are the same kind of people
existing in the same, single Body. Even though they are gifted in
different areas of spiritual life in the Body, they are still sharing
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the same sphere of existence and there they rely upon one
another for God's glory. If a Christian is practicing this position,
he sees himself as one with every other true believer. He also
sees the potential of receiving benefits by and provides benefits
for the other believer by the use of his spiritual gift. As has
already been seen, the believer is not to look at another
believer's race, social status or gender but is to see every other
believer as being in the same unity (Gal. 3:28). When the saint
sees himself as God does, there is no room for any kind of
prejudice in the Body of Christ. Under law God gave Israel a
Jehovah centered, law controlled racial prejudice. He required
them to be prejudiced toward all non-Jews. This was more than
simple nationalism but had within it an aversion toward Gentiles.
In Christ God has not established Body pride. "I don't deserve to
be in Christ. I am what I am by the grace of God. I share in grace
with other believers who, as I, have been given all they have in
Christ by the grace of God."
"For it was fitting for Him, because of whom are all things, and
through whom are all things, with the purpose of bringing to
completion through sufferings the Author of their salvation
leading many mature sons into glory. For both the one who is
sanctifying and the ones who are being sanctified are all out of
one thing... (Heb. 2:10, 11a)." The neuter "thing" is a reference
to the new creation or the new man. Christ the Sanctifier and the
believers, the ones being sanctified, share in the same thing--the
Christ. A believers position in the unity is the basis for his
possession of being called a brother by Christ.
In the unity there is a great deal of room for practice. When the
believer sees the unity as the Father does, he will find his
thinking in conformity with the Father in the matter of oneness.
The Father sees an interrelationship and is nonprejudicial
concerning members of the Body. He counts them to be one with
Christ and one with one another and so evaluates their behavior
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on that basis. As the believer conforms to the divine thinking in
the matter of position, he can see that there can be a unity. As a
result, he is better able to identify with other aspects of unity.
The Correlation with Oneness. Oneness will cause the believer to
recognize that he has the potential to relate to God's truth in a
single manner. All believers can be conformed to the single truth
that God has given in revelation and can hold the same doctrine.
What God has said is one thing with one meaning, with one
interpretation and with one application. It is possible for every
Christian to relate to the one thing that God has revealed. This is
especially true in relation to the revelation that affects the
relationship of one believer to another in their function in Christ.
"But the God of patience and comfort may he freely give to you to
be reflectively thinking the same thing in one another according
to Christ Jesus, in order that unanimously with one mouth you
may glorify the God and Father of our Lord Jesus Christ.
Wherefore be receiving one another, as the Christ received us
into the glory of God (Rom. 15:5-7)." This is true of what
believers do with the Old Testament as well (cf. vs. 4). By the Old
Testament a grace believer can learn patience and comfort that
is presented in its pages and thereby have hope. Because of
what happened in the Old Testament, he can learn that there is
hope when God promises or predicts something. The believer
does not go to the grocery store when he opens his Bible and
take any text out of its context for himself. He is not to act as a
potter with Scripture and mold or form Scripture to fit his
preconceived notions. If he does, he immediately is unable to
think the thoughts of God as they are presented in Scripture. He
is disqualified from sharing in the oneness of thinking that is
expected in Scripture. He does not share in one mind and
therefore is unable to express truth with one mouth with spiritual
believers and God. Ideally, there should be an agreement among
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all spiritual believers who understand their oneness in Christ and
can also understand that the oneness of revelation relates to the
same God.
Oneness involves more than being in the Body of Christ.
Believers share several areas of commonality in addition to their
relationship in Christ. In other words, being in Christ is only one
element contributing to the unity existing between believers.
"Being eager to be keeping the unity of the Spirit in the bond of
peace; there is one body and one Spirit, as also you have been
called in one hope of your calling; one Lord, one faith, one
baptism, one God and Father of all, the one being over all and
through all and in all (Eph. 4:3-6)." Six relationships to oneness
are evident in the text though the sharing in one Body is
dominant. Sharing in the Body, believers all share in the
oneness. All three Persons of the Godhead have a relationship to
the believer. Only one faith permits a believer to enter the Body
and to receive the benefits that are there. Only one baptism
places the believer in the Body. Any other substitute provided for
Spirit baptism will not bring a person into the Body of Christ. The
Body is a single Body in which grace believers have a common
benefit.
When believers see their responsibility toward one another in
Christ, they will recognize the need for sharing the same
thoughts. In Christ there should be common objectives and the
Christian has the opportunity to think in terms of what the Body is
to do and what his own role is in God's program for the Body.
"Only be living as a citizen worthily (or in balance with) of the
gospel of Christ, in order that whether coming and seeing you or
being absent I am hearing the things concerning you, that you
are standing in one spirit, in one soul while striving together in the
faith of the gospel (Phil. 1:27)." The saints at Philippi could be
rejoicing in Christ for Paul (vs. 26) as they lived their normal lives
in balance with the good news of their relationship in the Christ.
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Paul expected their soul and spirit to be united. They could stand
firmly in their human spirit, their rationale. Mentally, they would
recognize the stability of their position in Christ and have a
confidence that provides an assurance and stability. He expected
every believer to cooperate vigorously with one soul for the faith
of the gospel of the Christ. By a oneness of soul, the seat of the
emotions or feelings, there is to be a contention for the faith that
is tied to the position of the believer in Christ. By one's emotions,
fear and panic can set in; and when the soul is directed in the
wrong direction, feelings can lead to spiritual defeat falling to the
attack of those who oppose the believer in his position. When the
human spirit controls the soul, there is unity.
In the following translation of Philippians 2:1-4 the "any"
(appearing 4 times in verse 1) could also be translated "the same"
which would give the translation a different flavor.
"Therefore since there is any comfort in Christ, since there is
any encouragement of love, since there is any fellowship of spirit,
since there is any affections and compassions, be fulfilling my joy
in order that you will be reflectively thinking the same thing, while
having the same love, having a held together soul, reflectively
thinking the same thing, doing nothing according to a faction nor
according to empty glory but in humility of mind while deeming
one another surpassing themselves, while each one not
observing the things of themselves, but each one also the things
of different ones (Phil. 2:1-4)." One's position in the unity will
affect his way of thinking toward himself and other believers.
They run to comfort and strive to build up one another seeking
that which is the best for the other person. "Wherefore be
comforting one another and be building up one another (lit. one
the one) as indeed you are actually doing (1 Th. 5:11)." An
awareness of the fact that believers will not go through the day of
the Lord (the tribulation period) is a basis for encouragement and
for the building up of all the saints (cf. 5:1-10). Because the very
next thing in God's prophetic calendar is the coming of Christ to
catch His Church to meet Him in the air, Body truth becomes
supremely practical. Together we wait. Together we anticipate.
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Together we live. Together we will meet Him in the air. Together
we will be conveyed to the Father's throne. Together we will leave
the world behind while it faces the wrath of God.
There are a number of other practical implications of the
believers sharing in the unity. In order to enjoy the unity, the
believer must recognize its importance. His perspective of
himself, his Lord and other believers will change when he sees
the equality from the Father's point of view. In the unity he has
the opportunity to share communion and communication with
those who share the same condition. Within the unity it is
possible to share common thinking in conformity with the
revelation that God has given to the Church. If a oneness of mind
concerning "in Christ" truth exists in a local church, there will be a
greater harmony and unity than is normal in most contemporary
churches. Such harmony is an important part of practicing the
unity that is in Christ. When believers live as though they were
not in such a unity, the unity is broken and problems will exist
between believers. Without a recognition of this element of
positional truth, a believer will not be edified. Each believer ideally
is building up other believers because a common unity exists in
Christ. Sharing and caring spring from the oneness. Of course
the oneness that the believer shares with the members of the
Godhead because he is in Christ will encourage a God-pleasing
life. In Christ he shares an intimate relationship with his Head and
consistently must recognize that the relationship does not cease
to exist at any time. He is involved with the believers life whether
the believer chooses to live in the unity or not. In the unity is
blessing and harmony while outside the unity there is disarray
and chaos.
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Made Saints in Christ--Philippians 1:1; 4:21
God the Father sees grace believers as saints in Christ from
the very moment that they are saved. He imputes sainthood to
the believer. A Christian may not behave like a saint yet the
Father still sees him as a saint in Christ. A New Testament
believer does not need to live an outstanding life performing
miracles to become a saint after he dies. He is a saint the
moment he believes the gospel of Christ. If a person is a
Christian, he is a saint in the mind of God. "Paul and Timothy
bondslaves of Christ Jesus to all the saints in Christ Jesus
existing in Philippi with bishops and deacons (Phil. 1:1)."
Christians in Philippi are identified as "saints in Christ Jesus"
indicating their position in Christ. If a person is saved, he is a
saint.
"Saint" is an English word that is derived from the Latin word
_sanctus. By definition it means "to be set apart or holy" as does
the Greek word. The Greek word is (_hagios). In the Middle
Ages when individuals made unusual concentrated efforts to
demonstrate their holiness in a visible way, the Greek term
slipped into other languages also finding a place in English.
These men and women felt isolation and silence was holiness.
Because of this, they lived in caves and other isolated depriving
circumstances. Some sat on the top of poles. Others retreated to
mountains or monasteries. To show their holiness and
unwillingness to relate to earthly things, they did not bathe or
care for their personal hygiene. Their mottled, dirty hair and
repulsive aroma made them disgusting to the general populace
that itself did not practice the greatest hygiene. These holy ones
were identified as "hags" from the Greek for holy ones. An old
hag was an old holy one. Finally the word "hag" took on a
derogatory meaning because of the aversion the public felt
toward this group of bootstrap religionists. They were set apart
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and guaranteed that they would remain apart from the rest of the
community of human beings by their stench and filth. These
persons wanted to become saints after their death. Unfortunately,
most were not saints in this life for they never believed the gospel
of Christ for the salvation that could not be earned. Grace
believers are positionally saints and need not be repulsive in their
external relationships to mankind to retain or maintain their
sainthood.
As will be seen, sanctification is not just a position in Christ but
it is also the possession of the believer. It is the only part of being
in Christ that is found on both sides. God counts me to be a saint
at this moment in Christ. I can live a holy life by appropriating one
of my possessions in Christ. Though this may seem to be
confusing, it is really very simple. Sanctification or holiness has
three aspects or senses. Positional sanctification is different than
practical sanctification and ultimate sanctification. Positional
sanctification sees the believer as holy before God in Christ
because of who Christ is and what He has done. Holiness is
imputed to the believer. Practical sanctification is holiness that is
provided for the spiritual believer by the Holy Spirit that he can
use in his daily life. It belongs to him because he is in Christ and
he can use it to the glory of God. On the other hand, ultimate
sanctification is future holiness that will be possessed by the
grace of God by glorified grace believers that will make them
perfectly holy before God and therefore qualified to enter His
presence personally. In the believers position as holy, God sees
him as set apart in Christ at His right hand. Two aspects of
sanctification may be evident in the believers thinking and life at
the same time.
One must be reminded that there are two sides of holiness. A
believer is first and foremost set apart to God in all three senses
of sanctification. Secondarily, he is separated or set apart from
what is unlike God. In one's position he enjoys the relationship to
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God that will automatically separate him from things unlike God.
Scripture presents the focus of personal separation as separation
to God. All of the believers attention should be upon his position
at the Father's right hand. If he focuses his attention upon what
he is to be separated from, he is distracted from his sainthood in
Christ. Too often it is what the believer does not do that becomes
important rather than what his relationship is toward the Father.
Personal separation becomes trivial pursuit replacing that which
should be obvious and important. "When all of my attention is
focused on the fact that I am holy before God, the things of the
world system and other unholy entities are not even objects for
my consideration. My attention is somewhere else. I am set apart
in the heavenlies and prefer that position to looking about the
earth for all of its potential evils."
In the Authorized Version "saints" is found 61 times. "Saint" is
only found in the plural in the English translation. Interestingly
enough the singular does not refer to a single individual believer
as a saint in most instances in the Greek text. In the singular
"holy" is a better translation. Most often the singular describes a
condition that the individual lives or is to live and not his position.
An individual Christian is a saint. In grace revelation God sees his
sharing in the corporate Body of saints as more important than
his individuality. Many Christians establish a set of life criteria by
which they consider themselves to be holy. Inevitably, certain
idiosyncrasies arise that are special personal standards for
holiness. If such a person attempts to enforce (and many do) their
personal, non-biblical standards on other believers, he leads
them into a form of legalism or Galatianism. Legalism establishes
a criteria by which the individual attempts to show his
righteousness to God by his works. Galatianites, on the other
hand, attempt to justify themselves before men by their works.
When a believer is seen as part of a group of saints, he is
regulated by the norm for the group. A group of spiritual believers
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can control false standards of holiness in the local assembly. As
a saint, the Christian can see himself as the Father does
recognizing that every other Christian shares the same divine
perspective. When he understands his position, he is challenged
to be conformed to his position by using his possessed holiness
in his progressive sanctification. In the gathering of Christians, a
believer can see the other believers as saints from the divine
perspective. This insight will change the saints. No matter how
saintly a believer considers himself to be, every believer is just as
much a saint in Christ as he is.
Holiness in One's Union with Christ. Of all the churches that Paul
addressed in his epistles, the Corinthian church had the worst
reputation. It was a church that was characteristically carnal. Most
of the works of the flesh were manifested in the assembly and in
many cases completely tolerated. Of course in the context of the
two epistles addressed to the church, one can see that there was
a small minority of spiritual believers with a carnal majority. Even
so all are identified as saints in spite of the unholy attitudes and
behavior of some. "To the church belonging to God existing in
Corinth, the ones having been set apart (or sanctified) in Christ
Jesus, called ones, saints, together with all the ones who are
calling for themselves upon the name (character and Person) of
our Lord Jesus Christ in every place, of them and of us (1 Cor.
1:2)." Even as rotten as some of the Corinthians were, God
identifies them as saints and in the state of being holy in Christ
Jesus. Paul wrote the letter to correct the Christians who were
involved in sin (example 5:1, 2; 6:1, 7, 8). Throughout the letter
personal holiness and righteousness are interwoven to
encourage practice in one's position. In this case there is a
double reference to their positional sanctification. They have
been and continue to be sanctified and they are saints.
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Some of the Corinthians had come from some pretty rotten
personal backgrounds. "Or do you not intuitively know that
unrighteous ones will not inherit the kingdom of God? Stop being
made to wander; neither fornicators, nor idolaters, nor adulterers,
nor effeminate ones, nor homosexuals, nor thieves, nor
covetousness persons, nor drunkards, nor railing ones, nor
plunderers will inherit the kingdom of God. And these kinds of
persons were some of you; but you washed yourselves, but were
sanctified, but you were declared righteous by the character and
person of the Lord Jesus Christ and by the Spirit of our God
(1 Cor. 6:9-11)." Radical changes had taken place in their
salvation. Their position was changed. Their vile manner of life no
longer was that which characterized them. They cleansed
themselves because of their salvation. Yet the book is a
testimony to the fact that the works of the flesh were functioning
in the assembly. Paul appeals to them on the basis of their
position. Since God counted them to be holy ones in their
position, they should be living in that position. Being saints, the
Corinthians as a group suffered when so much carnality was
evident in the church. The spiritual minority were clinging to their
position in Christ and carrying that kind of thinking in their minds.
As the majority refused to live as saints should live, the minority
was challenged to join the crowd. "God sees you as a saint. Live
like one!"
1 Corinthians 1:30 describes sanctification as a part of the
possessions the believer has in Christ. Sanctification is already
provided for the believers use in his present tense salvation. In
order for the believer to live in light of his personal sanctification,
he must be reflecting upon his imputed sainthood. God's word is
the instrument by which possession and position are united (cf.
Jn. 17:17; 1 Tim. 4:5).
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The Work Producing Saints. "Wherefore Jesus also, in order that
He might sanctify the people through his own blood, He suffered
outside of the gate (Heb. 13:12)." By Christ's suffering on the
cross, He made it possible for the grace believer to become a
saint. Christ's holiness was manifested in His work on the cross.
The believer shares in the very same holiness that He shared. By
His suffering, He displayed His holiness outside and away from
the people. He was absolutely set apart to God as a result of His
cross work. Christ's suffering involved the shedding of blood.
Under law the shedding of blood sanctified every element of
worship. "For since the blood of goats and bulls and ashes of a
heifer while sprinkling the ones in the state of being polluted is
continually sanctifying concerning the cleanness of the flesh, by
how much more the blood of Christ, who through the eternal
Spirit offered Himself unblemished to God, will cleanse our
conscience from dead works with the purpose of religiously
serving the living God (Heb. 9:13, 14)." When Christ shed His
physical blood, He changed the believers relationship to
holiness. Christ's work set Him apart and in Him the believer is
set apart. Christians are set apart in the third heaven as saints,
set apart just as much as the humanity of Christ is set apart to
God at the right hand. Such holiness gives the believer access as
a priest. He is set apart and therefore in his position can
approach God in holiness.
The Ones Identified as Saints. One of the common introductory
statements to letters that are in the canon of Scripture is the
approach to saints. This has been seen in 1 Corinthians, and
because of the emphasis, the whole 16 chapters can be
considered in light of the need for positional saints to be
practicing saints. A good example of this common salvation is
Paul's communication to the church in Rome. "To all the ones
being in Rome, beloved ones of God, called ones, saints: Grace
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is to you and peace from God our Father and the Lord Jesus
Christ (Rom. 1:7)." As was true in 1 Corinthians, sainthood is tied
to the believers call to salvation. Sainthood is a part of salvation.
Believers are called ones, saints. They were not called to become
saints or to be saints by their behavior. Believers were called holy
ones at the moment of salvation. If a person is saved, he is a
saint. Paul addressed other churches in the same manner (cf.
Eph. 1:1; Col. 1:2). Jude also ties the believers sainthood to the
call to salvation. "Jude, a bondslave of Jesus Christ, but brother
of James, to the ones having been sanctified (or loved--textual
problem) by God the Father and having been preserved for Jesus
Christ called ones (Jude 1)." Later Jude describes how the
believer is to live in his present tense salvation as that which was
delivered to the saints (Jude 3). In Scripture all grace believers
are positional saints. At any time any believer could be addressed
as a saint no matter what his spiritual condition might be.
The Practicing of the Position. A believer's practicing of his
sainthood involves using his position in the ways in which
Scripture applies the teaching. Every part of the believers life can
be influenced by his sainthood. God expects the spiritual believer
to behave in a manner worthy of his sainthood. "I am
commending Phoebe to you, our sister, being also a servant of
the church in Cenchrea in order that you may freely receive her in
the Lord worthily of the saints, and may stand by her in whatever
thing she may have need of you; for indeed she became a
patroness of many and of myself (Rom. 16:1, 2)." Phoebe has a
behavior that balances with her position in the sainthood. One
saint is expected to relate to another saint as an holy one. It is
almost as though the common position encourages a common
work in which one will always help another saint. Assistance
brings results and does not expect any personal benefit. A
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balanced behavior toward one another will demonstrate the
uniqueness shared together.
Spiritually gifted individuals can influence the saints so that they
can be conformed to their position as saints. "And He freely gave
some apostles, but some prophets, but some evangelists, but
some pastor-teachers, for the adjusting of the saints into a work
of a ministry, into the building of the Body of Christ (Eph. 4:11,
12)." Living in sainthood involves service in the position. As the
believer practices the position, he is performing a work of service
and is helping build up the whole. Four gifted groups are
mentioned of which two no longer exist. The gifts that these
groups possess are designed to adjust the saints so that they
may be functioning by their gifts within the Body of Christ. Again
the plural is used to show the interrelationship and shared activity
with those who are in the same position in Christ.
There are some activities that God already describes as not
becoming to one who is a saint. Since God counts the believer to
be a saint, certain activities contradict the Father's opinion and
should be avoided. "But fornication and all uncleanness or desire
to have more, let it not be named among you, as is proper (or
becoming, fitting) for saints, and indecency (that which is morally
deformed) and foolish talking or buffoonery which things are not
becoming but rather thanksgiving (Eph. 5:3, 4)." Sexual
immorality exhibited in illicit sexual activities and impure mental
attitudes are not becoming to the saint. Avarice in any and every
area contradicts the fact that the believer has all he needs as he
is separated to his Heavenly Father. His verbal expression can
be a testimony to his sainthood or against it. Foul language,
verbal idiocy and valueless speech are not what one would
expect of a person who is set apart to God.
Paul gives a list of virtues that are becoming to the saints. "Put
on as a garment therefore as chosen ones of God, saints, and
having been loved, bowels (or good internal feelings) of pity,
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kindness, humility of mind, meekness, longsuffering, forbearing
one another and forgiving yourselves for yourselves (Col. 3:12,
13)." He also adds love (vs. 14), peace (vs. 15) and the word
concerning Christ (vs. 16) as elements that are becoming to a
saint. In order to practice one's sainthood, he must have the fruit
of the Spirit in his life (kindness, meekness, longsuffering, love
and peace). He cannot live out his sainthood without the fruit of
the Spirit being produced. Other elements of Christian living are
added and the Father will be pleased that the believers life on
earth is matching his position in heaven.
When the believer understands his positional sanctification, he
will see the close relationship it has with progressive
sanctification. The standard for his personal holiness is the
holiness of God Himself. Peter tells the believer why he should
be practicing his position. "To whom it was revealed that not to
themselves but to you they were ministering the same things, that
now were announced to you through the ones having
evangelized you by the Holy Spirit having been sent forth from
heaven, into which things angels strongly desire (lit. lust) to look
into. Wherefore girding up the loins of your mind, being sober
minded, hope perfectly upon the grace being brought to you in
the revelation of Jesus Christ. As born ones of obedience, not
having for yourselves an external appearance to the strong
desires in your ignorance formerly, but according to the one
having called you is holy become yourselves also holy in all
manner of life, because it stands written: You shall be holy
because I am holy (1 Pe. 1:12-16)." A strong mind set is
necessary for the grace believer to live a life separated to God. If
he were not in Christ, the demand "Be ye holy as I am holy"
would be absolutely impossible. When the believer is living in
light of his position, he sees himself as being set apart to God as
a saint in the third heaven. From this point forward the Holy Spirit
can easily fill the believer so that he can be holy as God is holy
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here and now. One must be reminded that holiness is not to be
confused with righteousness. Holiness involves separation to
God. This separation will affect his manner of life. Meanwhile,
righteousness is a behavior that is determined to be right by
divine standards. Holiness can influence a believers righteousness.
One who is separated to God will be concerned about the
acceptability of his actions to God.
Every element of a believers position in Christ demonstrates a
close identification with the Godhead. "I am near to God, seated
in the heavenlies and since I am there, I am separated from all
that is unlike God. Therefore, I am a saint." God's separation from
everything unlike Himself is a shared isolation in which the
believer participates in his substitute. It is a high privilege.
Sainthood is an imputed participation in the holiness of Jesus
Christ who in turn shares the holiness that is one of the attributes
of deity. Sainthood is established in the mind of God now while
the spiritual believer has the potential to be living on earth and
exhibiting the sainthood by using the holiness he also possesses
in Christ. He will acquire perfect sanctification in the future when
Jesus Christ returns for His Church.
The Recognition of One's Possessions
In Christ the grace believer has possessions to use and to
develop. God counts the believer to be in his position. By
imputation a believer is counted to be in heaven where Christ is
and sharing in his relationship to the Father. He has possessions
and they have been given to him for his use. With his
possessions he testifies to his being in Christ. What the believer
has in Christ will affect his conduct. All of the provisions are given
by the grace of God for every grace believer. No believer has
more possessions than any other believer. All Christians share in
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the same possessions and to the same degree in Christ. Some
Christians use and develop their possessions better than others.
As a result of the cultivation of the possessions, some believers
appear to have more than other believers do. They have simply
taken the benefit and used it to a greater degree than other
believers. Every believer has the same potential but many do not
live up to a small part of their potential. "Great Christians" before
God are those who are using God's provisions in Christ. They
relate to God in Christ through their possessions and then relate
to other believers. As a result, they have a testimony before
unbelieving mankind.
God gave these provisions through the plan of the Godhead for
the Church. All of the perfections of the Godhead are evident in
what has been given to the believer in Christ. Each possession is
designed to accomplish God's best for Christians. Nothing can be
better. Not only did God plan the possessions but He also
provided the means for the believer to use the possessions for
his own benefit, for the benefit of the Body and to the glory of
God. With the provision comes the enabling of the Holy Spirit.
There are three possible responses of the believer. A believer
can decide to use his possessions with the enabling expecting to
bring glory to God and to enjoy the fullness of divine blessing.
Secondly, he may determine to use the possession and reject the
divine enabling. By doing so he may accomplish that which would
benefit other believers but he will not benefit himself and God will
only receive a small measure of glory. Thirdly, he may refuse to
acknowledge his possessions and choose not to use them. Of
course there are untaught believers who have never heard of the
possessions that God has given them in Christ. In some cases
these may be using a possession even though they are ignorant
of it and God will still receive a measure of glory. A good example
of this is seen in the matter of a believers spiritual gift. A believer
may not know what his gift is; yet he may be functioning in the
realm of his special ability unknowingly. He cannot receive the full
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benefit because of his ignorance. When he is spiritual, he will be
using his ability so that others will benefit and he will share in
some of the blessings even though he does not know that God
has been using a special ability to His glory.
One cannot personally pay for possessions in Christ. One
cannot earn them by any human activity. Everything the believer
has in Christ is absolutely unmerited. In the prevenient grace of
God, every human being has special abilities that he has no
power to control. His genetic characteristics, environment and
capabilities are undeserved. So much more so are one's spiritual
possessions in Christ. If God was not gracious, the believer
would have no possessions. As a human being, he is so
impoverished that he could never purchase a part of even one. In
his fallen state, he is so repulsive to God that he has nothing that
would appeal to God so that He would give him one benefit. No
part of his character would draw God to him. Only when God
takes the initiative is any possession given. God comes to
pollution farm on poverty flats and gives everything by sharing
the wealth of His glory and a perfect cleansing in Christ. God's
love is manifested in His grace by His provision of possessions
for the Christian.
The possessions that God has provided are central to grace
living. As a Christian is spiritual, he can best use his possessions.
The Holy Spirit provides all that is necessary to give God the
most glory in the believers life. All that the believer does pivots
around the possessions he has in Christ. All of the implements
for Christian living are provided in Christ. When the believer sets
his reflective thinking upon his position in Christ, he removes
himself to the heavenlies and permits the Holy Spirit to fill him so
that he can live using his possessions. An understanding of the
believer's possessions will encourage the believer to use them.
His knowledge will give him a positive direction for his life. He
lives equipped to bring glory to his God. An understanding of the
believers possessions is essential for his Christian life to
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accomplish that which will be well pleasing to God. Learn it and
live it!
Twelve possessions are given to the believer when he is
baptized into the Body of Christ. They are all designed to work
with saints in the Body of Christ. They are not primarily designed
to be used in relation to the unbeliever. Use of the possessions
will enhance the believers testimony to the unbeliever but will
generally provide little personal benefit to the unsaved. As the
saint relates to other saints using the possessions, he is
functioning in the daily provided environment for the use of the
possessions. No unbeliever benefits from a Christian's position in
Christ. They may enjoy the results of the practicing of the position
in the Christian's demeanor but will receive nothing from the
position itself. The same is true of the believers possessions. All
of the possessions are of a spiritual nature. The use of a
possession may produce physical results. They are provided for
believers and for the benefit of believers in the realm of spiritual
things. They belong to the believer by grace and are the basis for
his Christian behavior. The following survey of the possessions
that belong to the grace believer demonstrates the practicality of
this New Testament teaching. The more the Christian thinks
about these things, the more important they will become in his life
as he learns how to use them.
All Spiritual Blessings in the Heavenlies in
Christ--Ephesians 1:3
Every believer possesses every spiritual blessing in Christ.
"Blessed is the God and Father of our Lord Jesus Christ, the one
having blessed us with every spiritual blessing in the heavenlies
in Christ (Eph. 1:3)." Several things are evident in the verse. The
Father is the ultimate source of these blessings. Every believer
possesses every spiritual blessing that exists for grace believers.
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All spiritual blessings have been provided. These blessings are of
a spiritual nature and are not physical. All of the riches of the
grace of God have been provided for the Christian.
A Definition of "Blessing." In the New Testament there are two
words that are translated by the English word "bless." When you
pray, which term are you using when you say, "bless?" Does
"bless" just mean bless? "Bless" is one of the words in the
Christian vocabulary that is often defined by itself. The most
common Greek word (_maKarios) means "to make
happy." "God, bless the missionaries" means "God, make the
missionaries happy." This is the most common word used in the
believers communication. This is not the word found here.
"Bless" (_eulogetos) in Ephesians 1:3 literally means
"to give a good word." A simple definition is "that which is well
spoken of" or "to speak well of." The Greek word was carried to
the English language in the verb "eulogize" and the noun
"eulogy." At a funeral where a eulogy is given, good words are
spoken about the deceased person. His character, accomplishments,
conduct and influence are praised in good terms.
Normally, that which is well spoken of involves a response to the
provision of benefits. When one understands the benefit, he is
able to speak well of the benefit. In Christ the believer has many
things that can be well spoken of in the realm of spiritual things.
The Acquisition of the Benefit. In the past at the point of the
baptism of the Holy Spirit, the believer received all of the spiritual
blessings in the heavenlies. "Blessed" refers to an event that
occurred at a point in past time as can be seen in the grammar.
The past provision gave benefits that carry to the present. There
are benefits that do not change in their application. God has
provided them for all grace believers. They all were determined in
eternity past. They are received with Spirit baptism. Every
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believer has the same blessings in quantity, quality and extent.
Because of the plan of God, the Father is the ultimate source.
Both the Son and the Spirit are also involved in the provision and
the application of the benefits.
What Are the Benefits? Inherent in the word "well spoken of" is
the concept of benefits that are provided and that merit a good
word. They have a special character or quality. A multitude of
benefits has been provided for each grace believer. In order to
qualify as a spiritual blessing, several elements are necessary.
They must be provided directly in the decree of the Godhead.
They come directly from God by divine provision. They are of a
spiritual quality and not physical. Therefore, they are utilized by
the believers human spirit in cooperation with the ministry of the
Holy Spirit. They are seen as good not only by the recipients but
also by the Providers as well as unfallen spirit witnesses. They
are comprehensible in that a believer has the potential to know
what they are. They can be defined for the believer can speak of
them. They are in the heavenlies and can be appropriated for use
by the believer here on earth.
In Ephesians one several examples are given as a pattern for
the believer to understand what is involved in a spiritual blessing.
In one long sentence Paul establishes what some of these are.
The spiritual blessings include several important aspects of the
believers salvation. One blessing the believer possesses is that
he is chosen in Christ before the foundation of the world (Eph.
1:4). He was predestinated or marked off beforehand into his
placement as a mature son (Eph.1:5). He was graced in the
beloved (Eph.1:6). He has redemption through Christ's blood
(Eph.1:7). He has forgiveness (Eph.1:7). He is made an inheritance
(Eph.1:11). Included in the things that are well spoken of
are all of the believers possessions and position in their every
part. For the believer who reacts against "doctrine," there is a
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problem. All of the blessings are "doctrinal" being essential
teachings (or doctrines) of biblical theology and are the backbone
of all Bible teaching on the Christian life. Oh that God's people
would have an appetite for solid Bible teaching so that they might
understand God's provisions in Christ. Every spiritual blessing is
already graciously provided for the believer in Christ. A Christian
does not need God to bless him in these areas for God has
already blessed him with these benefits. God's character
guarantees that the spiritual blessings in the heavenlies are
permanent, complete and unchangeable. They are well spoken of
just as God is well spoken of (Eph. 1:3). A study of a Bible based
theology of the Christian life gives the believer extensive
information concerning what these spiritual blessings are and
how they work.
Some Practical Implications. When the believer understands that
these blessings are given to the Son, he will see their
significance. As we are seen in the Son, we have the blessings.
We actually share the possessions in the Son. They belong to
Him and so belong to grace believers. "I am using that which
belongs to the Son and to me. It is community property in the
Christ. I am graced in possessing the spiritual blessings and
should be motivated to use these blessings properly and in this
way to bring glory to the Head." The greatest practical
implications begin the simple desire to understand the possessions
and their use. If a believer uses the blessings in Christ, he
can be assured that he will be well-spoken of by the Godhead,
other believers and unfallen spirit beings.
With such magnificent blessings, the believer has every reason
to be satisfied with all that he has in the heavenlies. Eternal
things supercede the temporal. He can rest in any earthly
circumstance by God's provision no matter what his circumstance
may be in this life. A believing pauper in this world has far more
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than the richest man or the ten richest men in the world. If he is
living in the will of God, he can be satisfied even in his poverty.
Each believer should be satisfied with his life as he lives in the
will of God. No unbeliever or carnal believer can have this degree
of satisfaction. The deprivations of this life are nothing compared
to what we have now in Christ and what we will have in the
eternal state. A spiritual believer will become more and more
satisfied as he functions in Christ with what he has for now and
eternity. Many Christians are satisfied with eternity but are
befuddled and frustrated in the here and now. An understanding
of these blessings will provide the balance needed for Christians
to live as satisfied believers in this present evil age.
An understanding of the blessings will change a saint's
communication with the Father. How often do you hear "prayers"
made for God's blessing? "Bless the pastor as he preaches
today. Bless the message. Bless the missionaries as they serve
You. Bless each heart as we share before you. Bless the music
that we sing in 'worship' to you. Bless this prayer. Bless ...
Bless ... Bless ..." Normally the idea of "bless" in such
communication is "to make happy" but that definition does not
work with inanimate things. The other word has the concept of "to
be well spoken of." Who thinks of such things when they
communicate with God? What do you mean when you say,
"Bless this food?" Do you want the food to be happy, to taste
good and so to be well spoken of or are you really asking God to
make you happy as you eat the food? Many cannot define
"bless." "Bless just means bless. Everybody knows that!" There is
nothing wrong with asking for God's blessing for people as long
as the communicator knows what "bless" means. If a person truly
understands what the spiritual blessings in Christ are, he will
modify his communication. Thanksgiving and praise for the
blessings in Christ will become a greater part of the believers
communication. "Thank you, Father, for choosing us to be your
people. May we be living by your Spirit so that we may be seen
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as your chosen ones. Thank you for this blessing. We praise you
for your goodness to us for your provisions have made us
happy." The pastor is blessed. The missionaries who are true
believers are blessed. All Christians are blessed.
A believer can enjoy his blessings. Joy filtered through the
spiritual blessings is available in any circumstance. What a
wonderful place for him to direct the fruit of the Spirit. A believers
love for God can be filtered through the spiritual blessings. This is
true of every part of the fruit of the Spirit. A grasp of the truth of
the spiritual blessings is a part of the believers growth toward
maturity. God does not expect a growing believer to be like a rich
miser who hoards his riches and locks them away in a vault. The
saint uses these blessings because they are so extensive and
great that he can use only a minute portion of them in his life.
Every blessing has a practical implication for his life. In
Ephesians one the practical implications are clear. A believer is
chosen in Christ so that he can "be holy and without blame
before Him in love (1:4)." God set the bounds for the believer so
that there would be praise of the glory of God's grace (1:6). Many
of the spiritual blessings expect special behavior on the part of
the believer as a response to the blessing. When the believer
speaks well of the blessing, he will see its value as it relates to
his manner of life.
The more that the spiritual believer learns of the spiritual
blessings in the heavenlies, the more he will want to know. A little
knowledge of these truths is a great motivator to learn more. One
of the blessings of teaching the Word of God is for the teacher to
see a saint grasp an element of these truths and to develop an
appetite for more information. Having discovered one nugget, he
finds it satisfying and so he prospects for more. If he continues,
he finds that the nuggets become great veins of wealth and a
lode of phenomenal greatness filled with blessings in heaven.
This truth motivates positive Christian practice. God must rejoice
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greatly when a believer begins to seek and then see his spiritual
blessings in Christ.
After the believer recognizes his blessing from God in Christ, he
will be thankful. This is a normal response. An understanding
leads to appreciation. He expresses appreciation to the Father
because the benefit inherently is well spoken of. Truly thankful
Christians are individuals who have some knowledge about the
spiritual blessings that they have in the heavenlies in Christ. The
more the believer knows about each blessing the better he can
be thankful for the blessing. More and more of his time will be
spent in thanksgiving for the benefits as these truths affect his
life.
The spiritual things that are well spoken of in the heavenlies in
Christ are possessions in the present as well as the future. A
believers position is an imputation of what his possessions will be
in the future. The possessions are given to him now. The
possessions are different than the position. Possessions are
theological in nature and therefore doctrinal in import. It does not
take a professional theologian to understand them (many do not).
Any spiritual believer can understand them as the Indwelling
Teacher, the Holy Spirit, teaches the truth to him. It is not an
impossible dream. God has made it possible for every believer to
gain the information if he is spiritual and growing. What a
challenge it is for all grace believers to know their spiritual
blessings in Christ and to understand how to use them.
Possesses the Righteousness of God--2 Corinthians 5:21;
1 Corinthians 1:30; Philippians 3:9
In Christ the grace believer has the righteousness (_dikaios) of
God. It is the same righteousness that Christ now possesses in
His humanity at the Father's right hand. God does more than just
impute the righteousness to the believer. He has given him
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righteousness in Christ that is usable. The Father sees the
righteousness that the believer possesses for his present use at
His right hand. The book of Romans develops the concept of the
divine imputation of righteousness to the believer. By imputation,
the believer is justified or declared righteous. In the Person of his
Substitute, he acted in a right manner concerning all of his
unrighteousness. Only the righteousness and righteous activity of
Christ could bring the grace believer into a close relationship to
God the Father. Whole books have been written on the biblical
doctrine of justification so it is obvious that this summary is no
more than an introduction to the subject.
What Is Righteousness? For human beings, righteousness is the
right attitude and action before God by a human being that
conforms to God's standards of what is right. One of the divine
attributes is righteousness. Because of this, every kind of
righteousness must be judged in comparison to God's own
righteousness. God is always right in every part of His being and
has established righteous standards consistent with His own
character by which He judges the believers righteousness. In
spite of what human beings may think, God's standards of
righteousness are as absolute as His character. Absolutes are
repulsive to the human nature. Because of this, men react
against any righteousness that is established for human
behavior.
Why Does One Need Righteousness? Any relationship with the
God of the Bible is founded on righteousness. Anything
inconsistent with the righteousness of God will separate a person
from the Godhead. Unrighteousness is opposite of and in
opposition to the righteousness of God and the righteous
standards that God has established. Sin prevents men from
being righteous. A person's act of sin is the most evident
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expression of unrighteousness though there are other forms of
unrighteousness that are described in Scripture. Every aspect of
human unrighteousness puts a barrier between the human being
and the righteous God. By his very nature, a person is
unrighteous. Paul reminds the Romans that the human race is
without righteousness. "As it stands written, that there is
continually not a righteous one, not even one, there is not one
who is understanding (Rom. 3:10)." It was a well-known fact in
the Old Testament in that Paul quotes from Psalms 14:1-3 and
53:1-3. Israel had the Scriptures that demonstrated that human
righteousness was absolutely unacceptable to God and was
totally abhorrent to Him (cf. Isa. 64:6). Israel ignored this and
attempted to establish a pseudo-righteousness. "Not experientially
knowing the righteousness of God, and while seeking to
establish their own righteousness, they did not submit (or fall in
line with) to the righteousness of God (Rom. 10:3)." What
happens to men when they ignore the righteousness of God is
that they establish their own standards for righteousness. The
opponents of Paul's apostolic ministry in Corinth are an example.
"For we are not daring to judge in (or class with) or to judge with
(or compare) ourselves with some of the ones who are
commending themselves; but they are continually measuring
themselves by themselves and comparing themselves with
themselves they do not understand (2 Cor. 10:12)." In God's
mind false standards are no standards. There is only one
standard: the righteousness of God Himself. A human being
needs the righteousness of God to meet the divine standards for
righteousness. One must be careful not to confuse righteousness
and holiness. Righteousness relates to right that is established by
deity. Holiness involves separation to God by relationship. A
person can only be holy before God if he is righteous. If he is not
righteous he cannot be separated to God in holiness.
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The Fact of the Righteousness. The believer knows who Christ is
at the moment he believes the gospel. The gospel is only
accurate if it includes the fact that "Christ died for our sins."
Christ's death was a righteous act. In His cross work Jesus Christ
made the provision for the righteousness that He would share
with His Body. "The one who did not experientially know sin, He
was made sin in our place, in order that we might become the
righteousness of God in Him (2 Cor. 5:21)." Christ was our
effective Substitute when He was made sin at Calvary. It was
there that the Father made Him Savior. Because of His attribute
of righteousness, He had no experiential knowledge of sin. As a
result of His work, He made it possible for grace believers to
possess the righteousness of God. The finality of the provision is
evident in the fact that the verb form describes an event that took
place at a point in past time showing that it was once and for all
accomplished.
Righteousness is a part of the list of the believers possessions
in Christ in 1 Corinthians 1:30. "But out of Him you are in Christ
Jesus, who became wisdom to us from God, both righteousness
and sanctification and redemption (1 Cor. 1:30)." In this verse
there are only three things that are possessions of the believer
though the Authorized Version appears to say that there are four.
Because grace believers are in Christ, they have but one
legitimate realm in which to boast. Paul by the Holy Spirit shows
the similarity of Jeremiah 9:23, 24 to the situation. "In order that
as it stands written: The one who is boasting for himself let him
boast for himself in the Lord (1 Cor. 1:31)." All that is of true
personal value for the believer is what he has in Christ. A million
homes on the hill where the rich and famous live do not even
touch a part of the value of what the believer has in Christ's
righteousness alone.
Every element of self worth disappears when a believer
compares his own righteousness with the righteousness he
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possesses in Christ. "But doubtless also I deem all things to be
loss because of the excellency of the experiential knowledge of
Christ Jesus my Lord, because of whom I suffered loss and
esteem them refuse in order that I might gain Christ and be found
in Him, not possessing my own righteousness the one from a law,
but the one through faith toward Christ, the righteousness from
God based upon the faith (Phil. 3:8, 9)." A believers estimate of
his own righteousness by any law principle will not gain Christ. By
the righteousness that is by faith, he has the potential to begin
living in light of his possession. The righteousness of God is in
Christ. When one understands his righteousness in Christ, it
directly influences one's personal activity (cf. vss. 10-21).
Many believers set standards for a substitute or replacement
righteousness. Scripture forcibly rejects any righteousness that is
not God's righteousness. Even the righteousness of the Mosaic
Law did not meet the standard of God's righteousness. The letter
to the Romans clearly contrasts human righteousness by the law
to the righteousness of God that is in Christ. "But we intuitively
know that whatever things the law is saying, it is speaking to the
ones in the law in order that every mouth may be stopped up and
all the world may come into being under legal process of God,
because out of the works of law all flesh will not be declared
righteous before Him, for through a law is full experiential
knowledge of sin. But now without a law the character of the
righteousness of God has been brought to light, a righteousness
being witnessed by the law and the prophets, but a character of
the righteousness of God through faith concerning Jesus Christ,
into all the ones who are believing; for there is not a difference (or
distinction); for all sinned and came short of the glory of God,
having been declared righteous freely by His grace through the
redemption in Christ Jesus (Rom. 3:19-24)." One must forget his
human righteousness and recognize his righteousness in Christ.
One of the reasons that there is a negative reaction to "in Christ"
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truth in Christendom is that it destroys man-made principles and
practices of righteousness. This problem is reflected in the
dogma of many churches for righteous behavior. If the believer is
living in the righteousness of Christ, he lives outside of the
standards of righteousness of most of Christendom. He will learn
to see what Christ sees as righteous as he matures in his present
tense salvation. His priorities will be Christ's priorities. He will
recognize that his expression of his righteousness will primarily
relate to other believers who are in the Body of Christ in
alignment with Christ's own priorities. His righteous activities will
be limited toward the unbeliever. In the normal intercourse
between human beings, a believer will relate to unbelievers on
the job, in the family, in the marketplace and in the neighborhood.
He should be behaving in the righteousness of Christ and these
unbelievers will benefit to some degree. His involvement in social
agendas and change should become tremendously limited.
Unbelievers refuse to relate to the righteousness of God.
Cooperation between believers and unbelievers produces conflicts
in standards of righteousness. Christ's righteousness is a livable
righteousness. If the believer understands the truth through
diligent study, he will direct his life in conformity to the will of God
as it is revealed in Scripture. Law principles that make their own
standards of righteousness are contradictory to the character of
God. They may relate to the divine standard in that they are
similar but the law concept itself is opposed to the righteousness
of God. One can do the same activity and please God as he lives
in his position and displease God while performing the same
identical activity when he lives by a law principle in his carnality.
"When I use His righteousness, God counts it as right. When I
use my own righteousness, God counts it as nothing of value."
Christ's cross work was a righteous work that provided for
specific righteousness for the sinner saved by His grace. In order
for Him to act right concerning unrighteousness, He had to pay
the righteous penalty for unrighteousness. He dealt with every
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aspect of unrighteousness in His work to meet the standards of
divine righteousness. In Him God gives this very righteousness to
the grace believer. "For since by the offence of the one man
death ruled through the one man, much more the ones receiving
the abundance of the grace and the gift of the righteousness will
rule in life through the one man Jesus Christ. So therefore as
through one act of offence with reference to all men unto
condemnation so also through one righteous act (Christ's) with
reference to all men because of justification (declared to be
righteous) concerning life ... so also the grace might rule through
righteousness into eternal life through Jesus Christ our Lord
(Rom. 5:17, 18, 21b)." Jesus Christ is the only source of true
righteousness for a believer. If he is appropriating his
possessions in Christ, the Christian can exhibit the very same
righteousness that Jesus Christ is showing at the right hand of
God the Father. The sin nature is inherently unrighteous. By
appropriating is position, the believer can have victory over the
sin nature. That victory is the gracious provision of God. Grace
can only rule through righteousness that is in Christ. Human
nature refuses to permit the grace of God to rule because it
considers itself capable of pleasing God with its own righteousness.
Paul's conclusion is that a believer can either live by law or
by grace. If he chooses to live by law, he fails. If he lives by
grace, his possessed righteousness in Christ will be manifested
as a motivating factor in his grace living.
Some Practical Implications. Personal righteousness affects both
the believers actions and his attitudes. The same is true of his
righteousness in Christ. When he recognizes that God has given
him the righteousness of Christ as a possession, he will find that
the truth will have a definite influence upon his thinking. As a
spiritual believer, he will consider his righteousness in Christ
before he does anything. What is God's analysis of an activity?
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Does the activity conform to Christ's righteousness? Will my
involvement reflect the righteousness of Christ? This element of
the believer in Christ is a sort of a governor upon his thinking and
behavior. Most parents tell their children, "Think before you act!"
They hope that the child's behavior will be controlled by what he
has been taught. For the believer, the admonition is "Think of
your righteousness in Christ before you act!" When the believer
acts, he should be challenged to act within the parameters of his
Savior's righteousness. Can Christ's righteousness be seen in
this action? Is there anything in my action that would contradict
my righteousness in Christ? When the believer understands his
righteousness in Christ, He will change his whole motivation
toward right and wrong. The law places a fear in the individual
because of its penalties. Other standards of righteousness create
fear in believers with perceived or invented penalties. In Christ
the believer shares in the absolute standard for righteousness,
Jesus Christ's righteousness. The only fear the spiritual believer
will have is the fear of displeasing the Lord, the Head of the
Body. In Christ one is not righteous by what he doesn't do but by
what he is and does in his Savior.
There is no room for self-righteousness in Christ. "In Christ I
have the best righteousness. By its very nature, it is better than
any other righteousness. Of myself I have no real righteousness
and so share in worthless activities. As soon as self comes into
the picture, the righteousness that I am using is not Christ's but
my own and so I am wasting my time." In an era where absolutes
are not in vogue, the believer faces criticism because his
righteousness in Christ is absolute--the standard for all that is
right. Every believer has the responsibility to be appropriating this
righteousness.
Terms for righteousness occur nearly 250 times in the New
Testament. Many practical implications can be found in their
contexts. Just a few of these can be noted to give the reader
some direction for further study. The breastplate of righteousness
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is a part of the believers defense against Satan (Eph. 6:14).
Righteousness relates directly to the use and directing of the fruit
of the Spirit (Rom. 14:17). The physical members of a believer
are to be bondslaves to righteousness (Rom. 6:18). Righteousness
can have nothing in common with unrighteousness and
therefore the believer should separate from unrighteousness (2
Cor. 6:14). It is right for the believer to share his substance with
the needy saints (2 Cor. 9:9, 10). Righteousness is an objective
for the believer's life (1 Tim. 6:11). The Word of God is the source
of instruction in righteousness (2 Tim. 3:16). A believer who is
directing his love toward the appearing of Christ for the Church
will receive a victor's crown of righteousness (2 Tim. 4:8). There
is a good possibility that the believer may suffer for
righteousness' sake (1 Pe. 3:14). Righteousness affirms that
other persons are believers (1 Jn. 2:29). "Little born ones, let no
man cause you to wander off; the one who is doing
righteousness is righteous as that one is righteous (1 Jn. 3:7)."
Righteousness should be manifested in the lives of believers.
A Christian's righteousness in Christ is the basis for all
righteous behavior. God has given him such righteousness to use
and to carry into the various elements of his life. When his
possessed righteousness in Christ is appropriated, his personal
righteousness brings pleasure to God. "I can live as righteous in
Christ or I can live with no righteousness before God outside of
Christ. If I see things as God does from Christ's perspective, I
enjoy a positive righteousness that sets aside negative righteousness.
That is to say, it is not what I don't do that counts, it is what
I do in Christ that counts."
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Possess Positional Sanctification--
1 Corinthians 1:30; 1:2
Personal holiness is a possession of the grace believer (1 Cor.
1:30). God made an arrangement so that the only valid holiness
that a believer possesses is the holiness or sanctification that he
has in Christ. As has been seen in the section on position, God
counts a believer to be a saint in the heavenlies. Sanctification
(_hagiasmos) is not limited to the believers position but is intimately
tied to "in Christ" truth in the realm of possession. As previously
noted, there are three types of sanctification mentioned in
Scripture: positional, progressive and ultimate. The sanctification
that is a possession is progressive sanctification in present tense
salvation. Possessed personal sanctification is bound to the
believers position as a saint. At the moment of salvation, the new
believer is counted to be a saint in heaven and is given a
holiness that he may live on earth. As a result, a Christian can
possess a holiness of life that is acceptable to God here on earth.
The link that ties position to possession is the Holy Spirit's work
as the Sanctifier. When the Spirit fills a believer, he has the
possession in his progressive sanctification. If he is carnal, he is
still a saint in his position but he is unable to use possessed
sanctification because he is making the work of the Holy Spirit
ineffective in his life. A believer is not holy because of personal
standards of holiness that set him apart. The Holy Spirit sets him
apart to God in his life and then he can use his possession of
sanctification.
A pair of English words describe the idea: sanctify and holy.
These two are found in noun, verb and adjectival forms. As has
already been seen, the root idea is to set apart or separate.
There are two sides of sanctification. One can be set apart to
God and in that relationship he is set apart from that which is
unlike God. Scripture assumes that when one utilizes his
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personal sanctification, he is primarily set apart to God. When
such a relationship exists, a Christian does not need to be
concerned about being separated from all of the nastiness and
unrighteousness of the world system. Automatically, when a man
is set apart to God, he is not related to that which is unlike God.
Initial sanctification at the moment of salvation brought about a
radical change in one's relationship to God (1 Cor. 6:9-11).
Previous life characteristics that alienated the unbeliever from
God were changed so that the new believer could be set apart to
God. As aliens, unrighteous ones and enemies of God, all
mankind was isolated from God. A great distance separated
fallen mankind from God. Only the same holiness that God
Himself possesses will permit a person to be set apart to God.
That which is unlike God is not acceptable to God because of
His attribute of holiness. As Christ's cross work is applied to the
believer at salvation, he receives sanctification provided through
the offering of Christ (Heb. 10:10, 14). The work of the Holy Spirit
ties possession and position together. "Peter an apostle of Jesus
Christ to the elect sojourners of the dispersion of Pontus, Galatia,
Cappadocia, Asia and Bithynia, dispersed according to the
foreknowledge of God the Father, by the sanctification from the
Spirit, because of obedience and sprinkling of the blood of Jesus
Christ; grace is to you and may peace be multiplied (1 Pe. 1:1,
2)." Peter develops a context in which positional sanctification
relates to progressive sanctification in the thinking and the lives
of the elect sojourners of the dispersion. Being set apart to God
in one's position leads to a being set apart to God in life.
"But set apart Christ as Lord in your hearts, ready always to
provide a defense to everyone who is asking for themselves for a
word concerning the hope in you (1 Pe. 3:15)." There is a direct
link between sanctification and the Lordship of Christ in
progressive sanctification. The Lordship of Christ is not related to
initial sanctification. An oversimplified uniformitarianism has led
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Christendom into the Lordship salvation heresy. "Lord" has four
different meanings in the New Testament and not just a uniform
single meaning. The context determines what meaning is found
in a specific passage. The "Lord Jesus Christ" is a title referring
to three elements of who Christ is. He is: 1. Lord (authority), 2.
Jesus (Savior) and 3. Christ the Glorified Resurrected One. It is
Lord that describes His deity not just the idea of being the
supreme Master. If Christ must become Lord in the life of an
individual in salvation, how can Peter by the Spirit ask believers
to set apart Christ as Lord in their lives again if it has already
been done? Did Peter and the divine Author make a mistake?
No! Progressive sanctification involves submission to the
Lordship of Jesus Christ through the process of sanctification.
Holiness can be brought toward completion (or maturity) in the
Christian's daily life. "Continually having therefore these
promises, loved ones, let us cleanse ourselves from all the
pollution of flesh and spirit, while continually moving holiness
toward maturity in the fear of God (2 Cor. 7:1)." The believer is
responsible to God, making an effort to match up his personal
holiness with the holiness he possesses in Christ. The promises
mentioned in 7:1 relate to the Church and the separation from
that which is unclean. Individual believers are then seen as
mature sons and daughters. By appropriating the cleansing that
is accomplished by the believers regeneration (cf. Tit. 3:5), both
flesh and spirit are to be cleansed. At the same time, the believer
is maturing his progressive sanctification. It is interesting to note
how often "cleansing" is used with the idea of sanctification.
Purification in cooperation with the Holy Spirit makes it possible
for the believer to live here on earth as set apart to God. Under
law a ceremonial cleansing was necessary for a priest to enter
the holy place separating himself from the people and court. This
cleansing set him apart in proximity to God. In a similar sense the
grace believer can only use his progressive sanctification when
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he appropriates the cleansing available through his spiritual birth.
God the Father is the one that does the cleansing (cf. 1 Jn. 1:9).
How Is It Accomplished? Sanctification involves all three
Persons of the Godhead sharing in some way in accomplishing
the plan of God. God the Father is directly involved. Christ
addressed the Father in His prayer in the Upper Room, "Set them
apart Father by your truth; your word is truth (Jn. 17:17)." Christ
anticipates the Father's setting apart of the eleven disciples
through His Word of truth. The Father is involved in progressive
sanctification as well. "But the God of peace Himself may He
sanctify you complete and your whole spirit and soul and body
may they be kept blamelessly in the coming of our Lord Jesus
Christ. Reliable is the one who is calling you, who will even do it
(1 Thess. 5:23, 24)." In preparation for the Rapture of the
Church, the Father is seen as an active agent of sanctification in
relation to the three parts of man: spirit, soul and body. Even
though He is the ultimate source of the believers holiness, He
shares with the other Persons of the Godhead in sanctification in
the life of the believer.
Christ is the Provider of the basis for the believers
sanctification. He shed His blood as an offering so that there
would be cleansing and a setting apart of believers in Him (Heb.
10:10). "Wherefore indeed Jesus, in order that He might sanctify
the people through the instrumentality of His own blood, suffered
outside the gate (Heb. 13:12)." Christ's physical death made the
believer's sanctification possible. "I can only enter the presence
of the Father by the blood of Christ. In order for me to be set
apart to God, I must trust in the sufficiency of the work of Christ.
In Him and by His work that is imputed to me I can be set apart
as acceptable to God."
Without the shedding of Christ's blood, a human being could
not have any form of holiness. Not only is Christ's work imputed
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but His very character is involved (cf. 1 Cor. 6:9-11). He
maintains sanctification throughout the life of the believer as he
exists in the Body of Christ. "Husbands, be loving your wives as
also Christ loved the Church and committed Himself to take care
of the Church in behalf of it, in order that He might set it apart
while cleansing it by the washing of the water by the utterance, in
order that He might present the Church to Himself in glory not
having spot or wrinkle or any such things, but in order that it may
be holy and unblemished (Eph. 5:25-27)." His past work carries
to the present maintenance of sanctification not only in position
but also in progression. "For both the one who is sanctifying and
the ones who are being sanctified are all out of one thing (the
Christ); for which cause He is not ashamed to be calling them
brothers (Heb. 2:11)." His present involvement in sanctification is
evident and carried directly to His attitude concerning believers.
As a result of His role in sanctification, He calls believers His
brothers.
The work of the Holy Spirit is probably the best known work of
the Persons of the Godhead in relation to sanctification. His work
in sanctification is clearly misunderstood. The teaching that
results is error. Several key passages of Scripture present His
role in progressive sanctification. He is the primary Person in the
work of progressive sanctification. "With the purpose that I should
be a temple type of minister of Jesus Christ unto the nations,
while acting as a temple worker toward the gospel of God, in
order that the offering of the nations may become acceptable,
having been sanctified by the Holy Spirit (Rom. 15:16)." In Paul's
ministry, the Holy Spirit's working in his life made him holy.
Because of this, he expected the priestly service that he
performed to be effective before God.
The Confirmation of the Provision. The Corinthian believers are
identified as people who are being sanctified in Christ. The
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sanctification exists in Christ. They could not earn it or gain it on
their own. Even though so many of the Corinthians had spiritual
problems, they could still overcome those problems and be
practically holy. It is a possession that they have for their
personal use. "Paul ... unto the church of God existing in Corinth
to the ones in the state of being sanctified in Christ Jesus, called
saints, together with all the ones who are calling for themselves
upon the name of our Lord Jesus Christ in every place, both
theirs and ours (1 Cor. 1:2)." In this verse both position and
possession are brought together. Possession is being in a state
of being sanctified while position is sainthood in the heavenlies.
Later in the same chapter Paul includes sanctification as a part of
the short list of possessions. "But out of this you are in Christ
Jesus ... both righteousness and sanctification and redemption
(1 Cor. 1:30)." Both of these passages have been cited in other
contexts. Any personal holiness that is acceptable to God
involves the utilization of the believers holiness in Christ. This is
the holiness that sets the believer apart to God. Any other
substitutes for this holiness are not true holiness.
The Human Responsibility in Holiness. A believer is drawn to God
by his new nature and the ministry of the Holy Spirit. As a spiritual
believer, he directs the fruit of the Spirit toward the members of
the Godhead. As is true of all of the other possessions, the fruit
of the Spirit ideally functions in the realm of personal holiness.
Love for God provides a motivation for the believer to use his
personal holiness. Love draws the believer to its object. This love
produces an unusual fear in the believer. Because he loves God,
the believer is "completely afraid" of the possibility of displeasing
God in any way. The more he knows about God, the more
respect he has for Him and so he responds in personal reliance
upon God. If a person is to rely on God in the biblical sense, he
must be holy. God provides all that the spiritual believer needs as
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long as he is living in his position. "I rely on God because I know
He expects it. I am holy because I am set apart in Christ. I live a
holy life using the holiness that God has given me in Christ."
If he is spiritual, he has the fruit of the Spirit that includes
faith.
It is by faith that the believer appropriates his sanctification
(cf. Ac. 15:9; 1 Cor. 1:30). "To open their eyes, to return from
darkness into light and from the authority of Satan into God, with the
purpose that they might receive forgiveness of sins and an
inheritance among the ones who stand as being sanctified by
faith into me (Ac. 26:18)." Scripture challenges the believer to be
studying the Word to let it be the instrument of sanctification (cf.
Jn. 17:17; 15:3; Eph. 5:26). By the Word of God, the believer is
cleansed and set apart. A believer is challenged to see his
holiness only as it is in Christ. All of the holiness that he has of
himself is to be set aside and he is to appropriate his
sanctification in Christ. He will learn that in his old nature he is not
sanctified (Rom. 6:19). In his personal behavior he must
renounce unrighteousness and purify himself in relation to his sin
nature. "While having therefore these promises, loved ones, let
us cleanse ourselves from all pollution of the flesh and of spirit,
bringing to maturity holiness in the fear of God (2 Cor. 7:1)." A
believer will understand that since the Father loves him, He will
treat him as His child and will discipline him when discipline is
necessary. That which separates a believer from God and defiles
his holiness will ultimately bring some child training. Discipline
proves that the Father loves a son and that the son is not
illegitimate (cf. Heb. 12:5-11). If the believer is to effectively act
as a priest (another possession in Christ), he will need to live in
his possessed holiness. God identifies the priesthood in which
the believer participates as a holy priesthood. Because he is in
Christ, he is in a holy priesthood and a holy nation (1 Pe. 2:5, 9).
Personal holiness is what God expects of those who are in the
priesthood. There are many more practical implications of
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possessed holiness given when one studies all of the
occurrences of the words for sanctification in grace revelation.
When the believer uses the sanctification he has in Christ, his
whole outlook on life will be changed. He will not be driven to
make himself holy but will accept his holiness in Christ. He will
permit it to carry over into his life. Progressive sanctification is
easy because the Spirit of God Himself maintains it. The believer
has the opportunity to live as separated to God in his possession.
In Christ he has an acceptable holiness that will permit him to
enjoy perfect access to the Godhead. If the saint understands
how the possession works, he will gain confidence in his
relationship to God and in the way he orders his life day by day.
Possess Complete Redemption--1 Corinthians 1:30;
Ephesians 1:7; Romans 3:24; Colossians 1:14
A believers redemption is applied to him in Christ. Scripture
emphasizes the relationship of redemption to "in Christ" truth.
The hymns of the church include many references to redemption.
How many believers really realize that their relationship to
redemption is provided because they are in Christ when they sing
these songs? Do they really understand what "redeem" means?
Scripture complicates the subject for some when they open an
English Bible concordance and discover that four different Greek
words are translated "redeem." There is really no need for
confusion for they look at the same provision from different
angles while maintaining the distinctions inherent in the words.
Twentieth century culture distracts from the significance of
redemption to the contemporary Christian mind. Indentured
servitude is not generally a way of life in modern society. You
may think that you "owe your soul to the company store" but this
is not actually true. God's slavery analogy clearly defines what is
accomplished in redemption. Some have attempted to replace
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the slave analogy with a prison analogy but that only fits the idea
in a limited way. In many ways, the prison analogy is inaccurate
when carried too far.
What Is Redemption? Redemption is a term that is often defined
by the word "redeem" by Christians. Some may remember the
high school freshman English teacher who attempted to
embarrass students who defined a word by itself. "That isn't a
definition! Haven't you learned that yet!" It is true that
redemption is God's redeeming men but that is not a definition of
the term. A simple definition is that redemption is Christ's
provision of a sufficient ransom by His blood (i.e. physical death)
to purchase the freedom of all mankind from its sin guilt found in
Adam. Redemption normally involves a payment that is
acceptable to the party who holds the authority over the person
or persons involved. Scripture clearly teaches that the physical
death of Christ provided payment through the shedding of His
blood. Satisfactory payment is made to the Father for the slaves
of sin guilt, which is manifested in the activities of the sin nature.
The provision and application of redemption are distinct from one
another.
Redemption Is in Christ. Christ's physical death made a provision
that is sufficient for all of mankind. Application is only possible by
the baptizing work of the Holy Spirit. Redemption is provided in
Christ. As is true of all of these great "in Christ" truths, if one is
outside of the body of Christ, he cannot share in one of these
benefits. Provision was made for all mankind; but for any one of
mankind to receive redemption, the Holy Spirit must place him in
Christ. Four passages clearly say that redemption is only
available to those who are in Christ. In the list in 1 Corinthians
1:30, redemption is one of the three possessions that are listed
as belonging to the believer in Christ. "in whom (in Christ) we
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continually have (i.e. possess) the redemption through His blood,
the forgiveness of trespasses, down from the riches of His grace
(Eph. 1:7)." Paul clearly ties redemption to the blood of Christ.
Christ's physical blood is the instrument that purchased
redemption. The possession of redemption is something that the
believer continually has in Christ. "Being ones who are declared
righteous freely by His grace through the redemption the one in
Christ Jesus (Rom. 3:24)." Justification cannot exist without
redemption. These two aspects of the believers possessions in
Christ are interdependent. One without the other is incomplete
and ineffective for meeting the whole need for the fallen human
being. There is but one redemption that is acceptable to the
Godhead. It is the redemption that is in Christ as is easily seen in
the Greek grammar of the passage. Every other form of
redemption falls short of what God requires. In Paul's letter to the
Colossians he reiterates what he told the Ephesians with one
slight difference though there is a textual problem that omits
"through His blood." "In whom we continually have the
redemption through His blood, the forgiveness of sins (Col.
1:14)." Another one of the believers possessions in Christ is tied
to redemption in Colossians and Ephesians. Forgiveness is
closely linked with the payment of the ransom for believers.
Forgiveness is built upon the fact that full payment has been
made for every aspect of unrighteousness. As can be seen, the
difference between the two passages is that they each identify a
different form of unrighteousness that is forgiven: trespasses
and sins. Forgiveness involves not only the acts of sin but also
the decisions of the believer to sin whether he actually sins or
not. God reveals that redemption is in Christ. God mentions the
fact in four passages of Scripture so that Christians will not miss
the truth.
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The Need for Redemption. All men are bondslaves because they
are sold unto sin. "For we intuitively know that the law is spiritual;
but I continually am carnal, having become a sold one under the
sin nature (Rom. 7:14)." As a result, the believer faces the same
problems that Paul did in verses 15-25. When he lived by his
possessed redemption, he lived one way; but when he lived in his
sin nature, he lived as a bondslave to the flesh. In Christ he was
free so that when he used his possession, the sin nature could
have no effect. An unbeliever can only function in the realm of his
sin nature and is in abject servitude to it. "But thanks is to God
that you were continually bondslaves of the sin nature, but you
obeyed out of the heart that form of doctrine to be believed and
practiced into which you were delivered (Rom. 6:17)." An
unbeliever who is a bondslave to the sin nature has an interesting
freedom. He is free from the righteousness of God. "For when
you were continually bondslaves of the sin nature, you were
continually free ones from the righteousness (Rom. 6:20)."
Slavery demands payment for redemption to take place. Christ
provided the payment that covered every requirement for the
provision of the freedom from that which enslaves. Man's
condition in fallen Adam and in his shared guilt is hopeless. All
men are hopelessly condemned to die (cf. Jn. 3:18; Rom. 3:19;
Gal. 3:10).
In order to be redeemed from sin, death by the shedding of
blood was required. The price was the same for every human
being. God made it possible for a substitute to pay the price for
the guilty party. "And as it is reserved (i.e. laid up or to be in
store for) for men once to die, but after this a judgment, so also
Christ, having been offered once with the purpose of bearing the
sins of many, He will appear without sin to the ones who are
expecting Him for themselves unto salvation (Heb. 9:27, 28)."
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A Matter of Emancipation. Redemption involves the emancipation
of the bondslave from his former servitude. He no longer is a
slave to the old master. Depending on the character of the new
master, emancipation may or may not come. At salvation a
believer is placed in Christ where he has his redemption. In Christ
there is freedom yet the believer has the potential of voluntarily
devoting his allegiance to his new master. Those who do,
become bondslaves of Jesus Christ (ex. Rom. 1:1; Gal. 1:10;
Eph. 6:6; Phil. 1:1; Col. 4:12). Twice there is an indication that the
believer also shares his voluntary servitude with the Father as
well as Jesus Christ (Jas. 1:1; 1 Pe. 2:16). In Scripture the
emancipated one cannot return as such to his former slavery. A
price has already been paid and so it is pointless to return to
slavery. The Redeemer will not sell a slave that He has bought
(Jn. 10:28). When a slave is emancipated as a redeemed one, he
is completely set free. He is not obligated to become a slave to
the Redeemer. Logically he has such an obligation though he
may not respond to redemption in a logical manner. He must use
his will and decide to become a bondslave. The Redeemer will
not own a slave that is not a slave by choice (Jn. 8:36; Rom.
8:19-21; Gal. 4:31; 5:13). By an act of his will, a believer can
become a bondslave (1 Cor. 9:18, 19; 2 Cor. 5:14, 15). The price
is paid. The future is secured. Now the believer has the
opportunity willingly to become a bondslave to Jesus Christ in his
present tense salvation. Being in the Body of Christ, he sees
Christ the Head as his Redeemer and may choose to become his
bondslave.
The Concepts of Redemption. One must move into the elements
of the Greek language in order to understand the four root terms
used in the New Testament for redemption. The four terms occur
52 times in the New Testament. In most instances these terms
are translated in the Authorized Version by "redeem" though
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"ransom" and "deliver" are also used. Normally there is no indication
of any distinction between the terms in English translations.
God chose different words to give distinct concepts of the
redemption that the believer has in Christ. A survey of their
different and core concepts will introduce the reader to their
uniqueness.
The word for redemption (_lutron and related forms)
describes a loosing accomplished as a result of the receipt of a
ransom that has been paid. In grace revelation it is normally only
used of saved people. "Who gave Himself in place of us
(believers) in order that He might redeem us for Himself from all
lawlessness and might cleanse for Himself a people of his
possession, zealous of good works (Tit. 2:14)." Christ paid the
ransom with His own blood (Heb. 9:12). "Intuitively knowing that
you were redeemed not with decayable things, as silver or gold from
your useless manner of life passed on from your fathers, but with
the precious blood of Christ, but as a lamb without blemish and
without spot (1 Pe. 1:18, 19)." Christ paid a perfect price bringing
about the loosing of the believer from his servitude to sin.
The word for redemption (_agoradzo) means to be in a
market place or the place of commerce and to buy something
there for oneself by freely paying a price. It emphasizes what
happens to the object that is purchased. It is used with reference
to the unsaved and the saved alike. Key passages are 1
Corinthians 6:20; 7:23; 2 Peter 2:1 and Revelation 5:9. Christ
willingly paid the price so that the believer could become His own.
Another word for redemption (_exagoradzo) focuses
on not only the free purchase from the market but intensifies the
idea to emphasize that there is no possibility of returning to the
same condition. This term is primarily used theologically in its
technical sense of a redemption that was provided for the Jews
(cf. Gal. 3:13; 4:5).
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A forth term (_apolutrosis) emphasizes a
complete release and normally has eschatological (prophetic)
implications. That is to say, it is either a future redemption of the
body (cf. Rom. 8:23) or the actual reception of what is counted to
be a believers position in the future (cf. Rom. 3:24; Eph. 1:7;
4:30; Col. 1: 14). There is much more that can be said but suffice
it to say that Christ made provision for every aspect of sin guilt
providing for a full and complete deliverance of the person from
sin guilt and the body from the grave.
Practical Provisions from Redemption. Several aspects of the
provisions of redemption directly affect the believer. The believer
is separated from the world system (Gal. 6:14, 15; 1 Pe. 1:18).
He is redeemed from all aspects of lawlessness including acts of
sin, sin guilt including Adam's sin (Tit. 2:14 cf. 1 Jn. 3:4 Gk.) and
the sin nature. Christ has purchased forgiveness of sin (Col.
1:14). Because of redemption, the believer is given righteousness
(Rom. 5:17; 2 Cor. 5:21). Redemption has rendered the power of
the sin nature ineffective. Jesus Christ has provided freedom
from its power (Rom. 6:11; Col. 2:13). Most important is the fact
that the believer has been set free from his old position in fallen
Adam in which he is condemned (Rom. 5:18). Every aspect of the
provisions of the redeeming work of Christ has practical
implications for the spiritual life of the believer.
"God sees me as free because of the work of Christ. He counts
me to be free from all aspects of unrighteousness. I do not need
to live as one enslaved to the sin nature because Christ has
redeemed me by purchase. I can live in my freedom or I can live
as though I was still a slave. Christ has provided everything that I
need to live with my possessed redemption and to have victory in
my freedom. My relationship to the Father is the relationship of
one who has paid the penalty and been ransomed freely by the
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work of my perfect Substitute. I am no longer seen as guilty in
Adam."
Placed as a Mature Son--Galatians 3:26-28; 4:1-7
In Christ the Persons of the Godhead see the believer as a
mature son. Birth and maturity are distinct concepts in the realm
of human physical development. Birth provides a potential for
maturation. If there is some metabolic defect or deficiency,
maturity may not be reached. Maturity is the result of a process
that spans years and that varies from individual to individual. The
time required to reach maturity also varies. Women mature more
quickly than men. There is always a time factor in every realm of
physical or emotional development. God's program for the
believer is quite different and therefore is foreign to human
beings. A believer becomes a child of God by regeneration. He is
a born one by his spiritual birth. He is born from above. In the
realm of his regeneration, he has the potential to grow as a child
of God. One must not confuse the results of regeneration with the
benefits from the baptism of the Spirit. When the believer is
baptized into the Body of Christ, he is placed as a mature son.
He possesses a maturity in Christ at the very moment that he is
saved. God counts him to be mature and to be a son. He has all
of the benefits of sonship. As a son, he is seen as an heir who
has immediate benefits as an heir.
In early Jewish society, a male child who diligently studied,
learned and lived the Torah would qualify for bar mitzvah (son of
the commandment) at about the age of thirteen or later. Until that
time, he was not counted worthy of taking responsibilities in the
synagogue and its activities. As a later development, the Jewish
girl could have a bat mitzvah [daughter of the commandment] as
an indication of her maturity though as a female she gained no
special synagogue privileges. Again there is a process that takes
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place over a period of time that produces a commonly recognized
result--maturity.
In Galatians Paul refers to maturity by referring to the
Greco-Roman social family customs. He illustrates by using the child of
a wealthy landowner. Trained slaves, who were placed in charge
of his maturation in every area, reared the child. They educated
him in all facets of life. They were his masters as he grew toward
maturity. He had no more rights than the slaves themselves and
was treated in a similar manner. Since they were accountable to
their master, they employed any method necessary to produce
the result he expected. In most cases the heir became
subservient to the slave or slaves. He was nearly treated like a
slave himself in order to produce the required result. When he
reached the point at which he would be considered mature,
things turned completely around. He was given the full authority
of a mature son. His slave instructors no longer dominated him.
He assumed complete authority over the very persons who had
been over him. He received all of the privileges of being a mature
son and heir. If he resented a slave instructor who had beaten
him because he failed to perform, he could pay him back by
having a beating applied to the instructor in retaliation after he
attained his status as a mature son. A believer does not need to
go through such a process in Christ. He has all of the blessings
and benefits of mature sonship from the point of his salvation
forward. God counts him to be a mature son and gives him the
benefit of sonship. Any reader of the Roman era could
understand that this position of privilege gave the person access
to God who would respond with favor because of the believer's
sonship. The believer does not earn sonship nor does it take
time. It is graciously provided in his salvation.
One of the more confusing words in English Scripture
translations is the word "adoption." Immediately when a modern
person reads the word, he thinks in terms of what contemporary
society considers to be adoption. In a modern sense adoption is
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the result of a legal process that takes a person not born in a
family making him a legal part of that family and receiving the
benefits of being in the family. This is not what the biblical term is
referring to in the text. It literally means "to place as mature sons."
A believer is placed in a position in which he is able to use the
rights and privileges that are available to the mature son of God.
No reference is made to development but focus is upon the
resulting privilege. One's past condition is de-emphasized and his
present privilege is emphasized. Physical adoption places a
person in a family. Spiritual son placing provides an individual all
of the privileges of an heir in Christ. Whether a believer is male or
female, God considers that person to be a mature son. Men are
sons. Women are sons. Both have the privileges of sonship
because they have been baptized into the Body of Christ. Not
only does the believer have a new position of privilege but he
also has responsibility that goes with the position in Christ.
The Fact of Sonship in Christ. "For you are continually all mature
sons of God through faith in Christ Jesus; for as many of you as
were baptized into Christ, you have put on Christ as an outer
garment. In Him is not Jew nor Greek, in him is not slave nor
freeman, in Him is not male or female; for you continually are one
in Christ. But since you are of Christ, even you continually are the
seed of Abraham, heirs according to promise (Gal. 3:26-29)."
Three aspects of being in Christ are described in this passage.
Believers are mature sons because they are in Christ (vs. 26). In
this context sonship is tied directly to being an heir. In sonship the
believer is made an inheritance (Eph. 1:11).
Galatians four develops the idea of sonship in Greek society as
an illustration. "But I say, that over so long a time that the heir is
an infant (lit. inarticulate babbler), he is differing nothing from a
bondslave though he is lord of all, but continually is under
guardians and stewards until the previously appointed time of the
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father. So also we, when we continually were infants (lit.
inarticulate babblers) under the elements of the world system, we
continually were in a condition of being enslaved; but when the
fullness of the time came, God sent forth His Son, coming into
being out of a woman, becoming under law, in order that He
might redeem the ones who were under law in order that we
might receive the placement of sons. But because you are
continually sons, God sent forth the Spirit of His Son into our
hearts, crying: Abba, Father. So you are absolutely no longer a
bondslave but a mature son; but since a mature son, also an heir
through God (Gal. 4:1-7)." A Christian has been moved from the
realm of slavery into the realm of freedom that belongs to an heir
who is considered mature. All of this change occurs because the
believer is in Christ.
When Did It Take Place? God arranged for the individual's
placement into his sonship in the decree in eternity past. "Having
marked off beforehand into placement of sons through Jesus
Christ into Himself, down from the good pleasure belonging to His
desirous will (Eph. 1:5)." Sonship is not a matter of immediate
happenstance. It is as much a part of the divine decree as the
believers salvation. As a part of salvation, God arranged to set
the bounds so that the chosen ones would be mature sons in
Christ. God's plan brought Him good pleasure springing from His
desirous will. Sonship is something God desired for the grace
believer. He made the provision for the relationship when he
planned the benefits that the believer would possess in Christ.
Mature son placement was determined in eternity past and
brought to fruition at the moment of the believer's salvation (Gal.
3:26 Gk.). In Christ, the believer possesses sonship but the fullest
extent of that sonship is yet in the future. The full realization of
sonship will occur when Jesus Christ returns for the Church. "For
we intuitively know that all of the creation is groaning together
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and travailing together until now; but not only they, but also
ourselves possessing the firstfruit of the Spirit we also ourselves
in ourselves are groaning, eagerly expecting son placement, the
redemption of our body (Rom. 8:22, 23)." The culmination of
sonship involves the redemption of the physical body. Presently,
the believer is able to enjoy his sonship in the realm of his spirit.
At the Rapture, his body and soul will fully enjoy the placement
as sons. Meanwhile, as we suffer and groan in these bodies of
limitation, the Holy Spirit provides help in our weakness in
agreement with the Father through His intercession for us
(cf. vs. 26).
How Great Is the Privilege? In Christ the believer shares the
place of privilege that Christ Himself shares. Just what is that
privilege? One of the most important terms that relate to privilege
is the word "firstborn" (_prototokos) when it is used
of Christ. "Who (God the Son) is the image of the invisible God,
firstborn of all creation (Col. 1:15)." Christ is also identified as
"firstborn out from among dead ones (Col. 1:18; cf. Rev. 1:5)."
"But whenever again He leads the firstborn (the Son) into the
inhabited earth, he says: And let all the angels worship Him
(Heb. 1:6)." Only those who live in a society that establishes the
right of primogeniture can understand the privilege involved. In
such a society the first male born has the right to inherit the
whole inheritance. Three sisters may be older than he is and yet
he inherits the whole estate in spite of his younger age. He is the
firstborn male. This was true under the Mosaic Law though it was
modified somewhat in the era of Joshua in order to preserve the
family name. Order of birth was only important to males but not to
females. Females had no rights. More important was the extent of
the benefit that was received by the heir. His position was one of
high privilege. It was the privilege that was emphasized. The
firstborn male was the heir and had the privileges of the heir. In
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Christ the believer shares in all of the privileges that belong to the
Firstborn of all creation. "Firstborn" does not refer to Christ's
coming into existence in any way. He is eternal having no
beginning. "Firstborn" describes His position of privilege. He is
the dominant Person in relation to all creation and over creation.
It is the position that the believer shares. Jesus Christ is number
one--first in privilege.
He is not only first but He is the only one who shares these
privileges. Another description used of Jesus Christ is that He is
the "only begotten" of the Father. Once again there is no
reference to birth. The Arian error oversimplifies the birth concept
as does the theological concept of the eternal generation of the
Son, He was not generated in any sense for He is the eternal
Son of God. The emphasis is upon his privilege. His privilege is a
solitary privilege that is infinite in magnitude. By grace He shares
that privilege with His Body. Christ is described as the "only
begotten Son" four times in the New Testament (Jn. 1:18; 3:16,
18; 1 Jn. 4:9). He is called the "only begotten of the Father" (Jn.
1:14). In Hebrews 11:17 Isaac is simply identified as "the only
begotten one" of Abraham. Jesus Christ is the only one who is
the heir holding His position of privilege. It is important to
recognize that the title "Son" is used with good reason. Christ is
seen as the fully mature One who is the heir of all that was
planned in the decree of the Godhead. If the text said "only
begotten God," it would create radical changes in biblical
Christology. The construction does not exist in Scripture nor does
any similar concept. He is the only one that is in the particular
position of privilege. No one else comes close to qualifying for the
privileges that are His. He is the only one who is eligible to inherit
the expansive possessions planned by the Godhead. In Him the
believer shares in the position of privilege and is considered to be
a mature son. That which Christ has is made available to and
shared with the grace believer in Christ. Jesus Christ is number
one in line and the only one in line for His authority and the
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promises that go with the relationship. He does not usurp that
which is the Father's but has been given all by the Father and the
Holy Spirit. All three Persons permit the believer to share in the
benefits that belong to mature ones in Christ.
Grace believers share in the inheritance. "But since born ones
also heirs; heirs on the one hand of God, on the other hand joint-heirs
of Christ, since we suffer together with Him in order that we
may also be glorified with Him (Rom. 8:17)." Potential for the
inheritance is provided in a birth relationship while the elements
of the inheritance are possessed by the believer because he is a
mature son in Christ (Gal. 4:1-7). A portion of the inheritance is
future (Gal. 3:29; Eph. 1:14; Col. 3:24; Tit. 3:7; Heb. 9:15). The
Holy Spirit is the down payment that guarantees that the believer
will participate in the inheritance (Eph. 1:14). The inheritance
involves the riches of the glory in the saints (Eph. 1:18). God
provides faith for those who inherit the kingdom. "Listen, my
loved brothers, did not God choose the poor in the world rich in
faith and heirs of the kingdom that He promised for himself to the
ones who are loving Him? (Jas. 2:5)." Jesus Christ is an heir by
divine appointment and is the heir of all things. "God has in these
last days spoken to us by His Son, whom He appointed heir of all
things, through whom indeed he made the ages (Heb. 1:2)."
When God provided for the Christian's participation in the
inheritance, He affirmed it by His own personal promise putting
His character on the line. He offered the certainty of the
inheritance to the believing heirs. "In which God determining
more abundantly to exhibit (or to demonstrate) to the heirs of the
previously mentioned promise the immutability of His
determinative will that is intervened by an oath (Heb. 6:17)." A
believer has a superior prospect because of his relationship in
the family of God. In his position in Christ, God counts him to be
qualified to receive the inheritance at any moment. God does not
need to make any more arrangements to prepare believers for
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the return of Christ for everything has already been provided.
"Blessed is the God and Father of our Lord Jesus Christ, the one
who regenerated us according to His expansive mercy into a
living hope through the resurrection of Jesus Christ out from
among dead ones, into an inheritance not decayable, and not
polluted, and not fading, having been kept in the heavens with
reference to you (1 Pe. 1:3, 4)." In Christ the believer is eligible
to share in the inheritance that only Christ can inherit. Birth
qualifies him for sharing while Spirit baptism makes it possible at
any time.
What Are the Results? There are three results for the believer
who has been placed as a mature son that need to be
mentioned. First, as a mature son, he is delivered from the law.
"For as many as have been led by the Spirit of God these are
continually the mature sons of God. For you did not receive a
spirit of slavery again into fear, but you received a spirit of being
placed as a mature son by which we are crying: Abba Father
(Rom. 8:14, 15)." The slavery that existed under the law does
not need to appeal to a true believer. Galatians four develops the
whole idea of freedom from the slavery of the law. We were set
free from the law so that we could be placed as mature ones
(Gal. 4:4, 5). God's provision for the law was so great that the
believer is counted as having died to the law in Christ fulfilling
every aspect of the Mosaic Law. A grace believer lives in a
completely different realm than a law realm. He is seen as a
mature son sharing in the One who fulfilled the law in His work.
The believer is no longer confined to the yoke of bondage (Gal.
5:1 cf. Ac. 15:10) but is free as a mature son in Christ.
Secondly, because he is a mature son, he is guaranteed that
he will receive his heavenly inheritance. The Holy Spirit is the
down payment that makes certain that the Christian will receive
his inheritance (Eph. 1:11, 13, 14). It is His ministry for the
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believer that brings his sonship into focus in his daily life (Gal.
4:6, 7).
Thirdly, because a believer is a son, he can possess an
assurance of his salvation. While the security of the believer is an
objective fact, his assurance is a subjective feeling. When he is
spiritual and understands the privileges of sonship, he will have a
divine witness to the fact of his salvation affirming his security
and strengthening his assurance. The Holy Spirit has been
placed in the heart (or immaterial part) of man to affirm that he
has the right to call the First Person "Father" (Gal. 4:6; Rom.
8:15). This assurance is essential for the believer in order for him
to be growing in the grace and knowledge of Jesus Christ. Shaky
assurance pictures a shaky God. "If God can't keep me saved,
how can I rely on Him? Since He keeps me saved, I can have
the utmost confidence that His character will care for my every
need as He promised." The Holy Spirit works with the human
spirit of Christians affirming the fact of spiritual birth and Spirit
baptism (Rom. 8:16, 17).
Since the grace believer has had so much provided for him as
a mature son, he has the opportunity to enjoy the privileges that
are presently his. Diligent study of grace revelation is necessary
to see how much better the provisions of grace are when
compared to the law. Sonship is a special privilege that will
challenge the spiritual believer to be matching his life to what he
has in Christ. Furthermore, an understanding of this position will
encourage his hope. He will be anticipating his inheritance that
he will receive after Christ's coming in the air for the Church. "I
am a mature son in Christ and have the potential to live in such a
manner. Because of this I know that I have a perfect heavenly
inheritance that will be mine soon and so I live in expectation.
Perhaps today!"
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Placed as a Priest--1 Peter 2:4, 5, 9
Each believer is placed as a priest before God. The Church is
a priesthood. It does not have a priesthood. At the moment of
salvation every believer is immediately placed as a priest in the
priesthood under Christ. The priesthood is of the order of
Melchisedec with Jesus Christ as its high priest. The Aaronic
priesthood of the Mosaic law was a priesthood that involved one
family of one tribe of the twelve tribes of Israel Hence, less than
five percent of the whole nation were priests while the rest of the
nation relied upon them for access to God. Every Christian is a
priest. He is not a priest by ordination, licensure, costume or any
other human program but by the fact that he is in the Body of
Christ. He is capable of performing priestly service and of offering
spiritual sacrifices. He has direct access to God through Jesus
Christ.
Though "in Christ" is not found in the key passages that
describe this unique privilege, it is clear that a believer is a priest
as a result of the baptism of the Spirit. Peter makes the clearest
statement on the subject. "You also like living stones are being
built a spiritual house into a holy priesthood with the purpose of
offering spiritual sacrifices acceptable to God through Jesus
Christ (1 Pe. 2:5)." Believers are the stones that make up the
components of the spiritual Building. The Building is described as
a holy temple and habitation of God through the Spirit that is
entered when one is placed in Christ (Eph. 2:21, 22). Peter picks
up the building metaphor and describes the Building as a spiritual
house. Most translations do not translate the preposition "into"
(_eis) before "a holy priesthood." It is the "into" preposition
that communicates the fact that the Body of Christ is a spiritual
priesthood. When a person becomes a part of the Building, he
becomes a part of the priesthood by the baptism of the Spirit.
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In the priesthood the believer has specific priestly
responsibilities that involve worship, priestly communication,
study of Scripture, offering sacrifices and other special priestly
services. A believers whole life in Christ is one of great privilege.
One of the most practical of his possessions is his priesthood.
This is another subject that can be dealt with in depth. My book
on the priesthood of the believer develops the doctrine and its
implications in more than 800 draft pages. This introduction will
survey some of the key aspects of the believers acting as a
believer priest.
The Fact of the Priesthood. Scripture teaches that the priesthood
of all believers in the Body of Christ exists and that it is unique. It
is a holy or set apart priesthood (1 Pe. 2:5). It is a royal or kingly
priesthood. "But you are a chosen race, a kingly priesthood, a
holy nation, a people for a unique possession, so that you may
announce forth the virtues of the one having called you out of
darkness into his marvelous light (1 Pe. 2:9)." Christians are in a
kingdom of priests. "And from Jesus Christ, the faithful witness,
the firstborn of the dead ones and the ruler of the kings of the
earth, to the one who is loving us and having loosed us from all
sins by His blood, and He made us a kingdom of priests to God
and His Father, to Him is the glory and the manifest power into
the ages of the ages. Amen. (Rev. 1:5, 6)."
The Competency of the Believer Priest. Every element of what
the believer has in Christ makes the believer acceptable to God
so that the believer can have access to the Father. He stands
before the Father in Christ alone. As an eligible individual, he has
the immediate potential for having access to God the Father. In
Christ every believer has equal access to the Father. In Christ the
believer has direct access through his High Priest. Christ is the
mediator (1 Tim. 2:5) and is the way into the Father's presence
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(Jn. 14:6). What a potential the believer has! With the potential
comes the obligation to be in a personal condition that will permit
him to utilize his access. It is only as the believer has a right
relationship to the Holy Spirit that he is able to enjoy all of the
elements of his position and possessions (cf. 1 Cor. 2:4).
God has provided an amazing freedom for the believer's
access to the heavenly throne. There is no waiting list for the
spiritual believer. There is only one Person intervening between
the believer and the Father and that is Jesus Christ Himself. With
all of the problems that occur with earthly human authority, the
believer's priesthood surmounts the earthly authorities. He is
responsible to God and to no other. God alone determines his
subjection to human authority in society and the local church.
Even if he lives in a totalitarian society, civil government cannot
take away his access to God. The spirit of man is spiritually free
to function in his spiritual priesthood no matter what government
might do to him. In his mind he will relate to his priestly privileges
and consistently be offering service and sacrifices that are
pleasing to the Lord. They may throw him into prison but he can
still function as a priest and use his access to God. In spite of the
great efforts in Christendom for clergy, churches, denominations
and other institutions to dominate man, the priesthood of the true
believer still goes on. For all of the efforts that Christian leaders
make to dominate individual believers, the priesthood continues
to exist. Deprivation of rights, dictatorial church leaders,
degrading preaching and depreciating church documents will not
deprive the believer of his priestly privileges. He is solely
responsible to his God. When he recognizes that, this will filter
out every attempt to deprive him of his rights through Scripture. If
he conforms to non-biblical oppression, he willingly sets aside his
priestly privileges. His access to God is still readily available. He
can become spiritual and throw off the oppression and utilize his
direct access to the Father.
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The Organization of the Priesthood. Christians are the only
participants with Christ in an organized priesthood. In order to
enter the priesthood, a person must be baptized by the Spirit into
the Body of Christ and born into the family of God. Because of
these requirements, only grace believers have the privilege of this
priesthood. Since there was no Spirit baptism before the day of
Pentecost, no individual prior to that time could become a priest
in this priesthood. In the Old Testament under law, Israel had a
priesthood and was not a priesthood. Spiritual birth was made
possible by the cross work of Christ so there could be no
regeneration prior to the cross. The priesthood is an organization
of true Christians in Christ. An integral part of the believer's active
participation in the priesthood is the need for a permanent
cleansing. Cleansing and forgiveness of all unrighteousness was
provided through the work of Christ (cf. Col. 2:13; 1 Jn. 1:9). In
his spiritual birth the believer has a special cleansing throughout
his life. "Not out of works by righteousness that we did, but
according to His mercy He has saved us through the washing (or
lavering) of regeneration and the renewedness of the Holy Spirit
(Tit. 3:5)." No Aaronic priest could serve without purification. If
there was any physical defect, even though he was born of the
right family, he was considered to be ceremonially unclean and
therefore disqualified from serving as a priest. In the law there
were many ways a priest could be polluted. Those listed either
permanently or temporarily prevented him from being involved in
priestly activity. Without purification, no service could legally be
performed. Furthermore, several stages of ceremonial cleansing
were necessary for service in the tabernacle or temple. The laver
for the final step of cleansing was an essential part of the
tabernacle or temple furniture.
The priesthood is a unique order. It is of the order of
Melchisedec (Heb. 5:6). Only the king of peace himself was a
priest of that order in past history. He was both a priest and a
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king. Jesus Christ is also a priest and a king. He is the High Priest
of the order and all priests serve under and through Him. Christ is
the merciful and dependable High Priest (Heb. 2:17). He is the
Apostle and High Priest of the believers confession (Heb. 3:1).
He is a great high priest (Heb. 4:14, 15). He is a high priest after
the order of Melchisedec (Heb. 5:10). He became the High Priest
in His ascension and His high priesthood continues into the age
(Heb. 6:20). He is a high priest that is seated at the Father's right
hand (Heb. 8:1). He is involved in high priestly activity in the
heavenly tabernacle (Heb. 9:11, 25).
As the believers High Priest, Christ insures the believers
salvation before the Father. "But this man because He remains
forever, is possessing the priesthood not transient; whence
indeed He is having the inherent power to save into the all end
time the ones who are approaching God through Him, always
living with the purpose of interceding on their behalf. For such a
high priest indeed was suitable for us, holy, without evil, without
defilement, having been separated from sinners and becoming
higher than the heavens (Heb. 7:24-26)." His high priestly
intercession confirms to the Father that the work of Christ
sufficiently dealt with everything that required a penalty. Christ's
intercessory ministry as a high priest is also related to His
advocacy or mediatorial work (cf. 1 Jn. 2:1, 2; 1 Tim. 2:5). As our
High Priest, Jesus Christ is constantly involved with the believer
priest who serves in His priesthood.
As a member of the priesthood, the believer is involved in many
areas of priestly living. A believer can worship God as a priest
(Heb. 10:22); have confidence against doubt (Heb. 10:23); relate
for the welfare of brothers in Christ (Heb. 10:24) and have a
witness outside of the church to those who are lost (Heb.
13:12-18). There are two primary areas of priestly duties that God
expects of the grace believer priest: sacrifice and service.
Special words are used in the Greek language to describe
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religious service and temple type of service. The believer must be
living in Christ in order to serve in the heavenly temple. He may
enter the doors of the church building on Second and Main three
times a week every week of the year, teach a Sunday School
class and serve on the board and never be involved in priestly
service. The service that counts is that of spiritual believers in the
heavenly tabernacle. A church building is not necessary though
much priestly service can be rendered while a person is in such a
gathering place of other saints. The service that counts is the
service that God the Father accepts and favors in heaven. This
service is the type that can be presented in the holy of holies of
the third heaven and accepted there by God the Father.
The Sacrifices of the Believer-Priest. After Christ's supreme
sacrifice was offered for grace believers, all sacrificing did not
cease. No longer was the shed blood of domestic beasts required
for a temporary covering for unrighteousness as it had been
under the law. Physical sacrifices temporarily ceased. Spiritual
sacrifices were instituted. One purpose of the holy priesthood is
"to offer up spiritual sacrifices acceptable to God through Jesus
Christ (1 Pe. 2:5)." A spiritual sacrifice is an activity that
emanates the character of the Spirit of God and that is accepted
from the spiritual believer by the Father. God identifies the
sacrifices that He accepts from grace believers in the New
Testament. One must recognize that "sacrifice" is a word that has
an emphasis primarily upon what is offered and the attitude by
which it is offered. There is a minimal emphasis upon the cost of
the sacrifice to the believer. The true value of the sacrifice is
whether it is acceptable to God or not (1 Pe. 2:5). The giving of
some sacrifices is the logical result of what God has done for the
believer (cf. Rom. 12:1, 2). They can be well pleasing to God and
considered to be a sweet smelling savor in His nostrils (cf. Rom.
12:1, 2). From the human perspective, a sacrifice is an offering of
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something to God that is well pleasing to Him. God the Father
sees it from a different perspective. He sees the sacrifice as the
work of Christ and the Holy Spirit in the believer that is presented
to the Father as a sacrifice. No earthly altar is available on which
to offer such sacrifices. It is only as a believer lives in his position
in Christ that he has access to the altar in heaven on which his
sacrifices are made.
Scripture identifies six activities that God calls sacrifices. They
include the sacrifices of the physical body, praise, doing good,
fellowship, giving and faith. The only physical thing offered is the
believers body though others may involve physical activities. The
first and primary sacrifice is that of the body of the believer. "I am
beseeching you, brothers through the tender compassions of
God, to present your bodies a living sacrifice, holy, well-pleasing
to God, your logical religious service; and stop being conformed
to this age (the legal age cf. chapters 9-11), but be transformed
by the renewedness of the mind with the purpose that you may
prove what the good and well-pleasing and complete desirous will
of God is (Rom. 12:1, 2)." Christ purchased the body of the
believer by His cross work and it is only logical that the believer
would give it to Him once and for all because it belongs to Him.
The word "present" has the idea of giving something to its rightful
owner who has paid a price. It is to be a living body that is set
apart to God and living in a well-pleasing manner before God.
This is the most logical thing a believer can do. Paul is not
presenting a type of dedication of the body to Christ that may be
repeated but describes it as a once and for all offering of a
sacrifice. It is irretrievable. There is no room for taking it back. It
is done once and for all. When a believer is reluctant to give this
primary sacrifice, it is a barrier to the free giving of the other five
sacrifices.
In Hebrews 13:15 the sacrifice of praise is defined. "Through
Him therefore let us offer up a sacrifice of praise always to God,
this continually is a fruit of lips confessing His name." Praise is
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saying the same thing that God does concerning His character as
it is manifested in the provision of a blessing. Saying "Praise the
Lord!" is not praise. "I thank you, Lord, for this great food that I
am eating. I praise you, Lord, for your goodness for making me
so happy with such a wonderful meal." Thanks is the expression
of appreciation for the thing provided while praise is the
expression of appreciation for the character of God manifested in
the provision of the thing. God accepts the praise of a spiritual
believer as a spiritual sacrifice. Praise is identified as a sacrifice
in verse 16. "But of doing good and fellowship do not let
yourselves forget, for with such sacrifices God is well-pleased
(Heb. 13:16)." When the spiritual believer does good, such an
activity is counted to be a sacrifice whether the action is toward
believers or unbelievers (though most of the activity will be toward
believers). Fellowship is the sharing in common of salvation and
its benefits between believers. Food is not a necessary ingredient
for fellowship in spite of what some believers seem to think. True
fellowship involves what the believer has in his salvation. If he is
spiritual and sharing all that is common with others in his
salvation, he will be offering a sacrifice that God considers
acceptable.
"But I have all things and am abounding; I have been filled
receiving from Epaphroditus the things from you, a fragrance of
sweet smell, a sacrifice acceptable, well-pleasing to God (Phil.
4:18)." The Philippian church sent gifts to Paul that met his
needs and that God considered to be a sacrifice. Roman society
was a bartering society in which goods were traded because of
the limited amount of hard currency that was available. Things
were sent because of the ministry of the Holy Spirit among the
Philippians and these things met the needs of Paul. Giving in any
way is counted to be a sacrifice when a spiritual believer gives it.
God is well pleased. The recipient's needs are met. The giving
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believer is functioning as a priest and sharing in the blessing.
When the offering plate is passed, a spiritual believer has the
opportunity to be offering a spiritual sacrifice to God in his giving.
When the believer directs faith that is a part of the fruit of the
Spirit in individual instances, God counts it to be a sacrifice.
Interestingly enough, it is possible for a group of believers to offer
this sacrifice together. "But if indeed I am poured out as a drink
offering upon the sacrifice and priestly service of your (plural)
faith, I am rejoicing and am rejoicing together with you (plural)
(Phil. 2:17)." All of the spiritual saints at Philippi were directing
their faith to God for Paul. A collection of sacrifices was given as
one great single sacrifice that God accepted and with which God
was well pleased. Individual believers may offer this sacrifice
often as they learn not only how to possess the fruit of the Spirit
but how to direct faith in the circumstances of his life. When the
spiritual believer realizes that God gives faith an extra value as
He accepts it as a spiritual sacrifice, he will recognize that faith is
not for one's own benefit.
The sacrifices of the believer priest can permeate his life. They
are supremely practical. There is no need to go to a temple or
church to offer the sacrifices. Five of them may be offered at any
time. Physical location makes no difference. Problems with the
smoke of the holy incense do not exist. They may be offered
indoors or out-of-doors and God will find them acceptable as long
as the spiritual believer offers them. A carnal believer may be
involved in some of these activities but his action is not
considered to be a sacrifice and is not acceptable to God.
A believer's possession of a priesthood affects every sphere of
his life. His relationships are all directly influenced. His God,
himself, his family, his church, his neighbors, the world and every
other aspect of his life will be viewed from a priestly perspective.
God the Father's perspective becomes the view of the believer.
"I'm a priest and need to live my priesthood to its fullest. I serve
God as a priest and offer sacrifices at every opportunity to please
my Heavenly Father. Relying upon my High Priest, I have
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confidence that I have direct access to God in my priesthood.
Because of this, I am completely responsible for every thing that I
do before God and am only accountable to Him for His analysis
of what is acceptable to Him." The priesthood is a reality. With it
comes a responsibility. God provides the resources and the
Christian is able to utilize the priesthood to its fullest extent to the
glory of God.
Provided with a Spiritual Gift--1 Corinthians 12:18,
25, 28; Romans 12:4-8
Each believer possesses a spiritual gift because he is in Christ.
A spiritual gift is a special enabling by God provided for the
Christian as his possession in Christ. It is an ability beyond what
is normal for other believers who do not possess that specific gift.
It is sovereignly provided by God at salvation by grace and is
identified as a grace gift. A spiritual gift cannot be earned nor can
additional gifts be earned after salvation. Through his spiritual
gift, the believer is able to function best in the Body of Christ.
Every believer must be reminded that his expertise in his spiritual
gift does not limit his Christian activities to that specific area. He
has an ability but still functions in the norm for spiritual Christian
living. An example of this is the matter of his giving. Every
believer as a priest can be offering the sacrifice of giving but the
one who has the spiritual gift of giving will give a greater
proportion and have a sense for specific needs. Many of the
priestly privileges of the believer provide a norm in Christian
activity that the gifted person will exceed when he uses his
spiritual gift. Every person should have faith and can be offering it
as a sacrifice even though he does not have the gift of faith.
How Many Gifts? God gives each believer a single gift. A literal
interpretation of Scripture on the subject clearly limits one to a
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customer. Modern Christendom has produced a wide spectrum of
views on the subject of spiritual gifts. Some deny the validity of
any spiritual gifts today. Some believe that a believer has at least
one spiritual gift and probably more. Others believe that through
diligent prayer and work a believer can earn additional gifts. Such
a diversity of opinion reflects a problem with the treatment of
Scripture. Spiritual gifts are presented in the Bible. Some are
clearly demonstrated as being valid for today while some are no
longer necessary because of the completion of the revelation in
Scripture. An amazing amount of revelation is given concerning
spiritual gifts. Sound exegesis of the passages involved presents
a clear picture of God's program for the gifts.
Scripture teaches that a believer has only one gift. Several
arguments are developed in Scripture. Scripture identifies the
persons who possess a specific gift by that gift (Eph. 4:11; 1 Cor.
12:28-30). An evangelist is identified as an evangelist and never
as an evangelist-exhorter. The man is characterized by his gift.
The grammar of 1 Corinthians 12:8-10 isolates individuals as
different persons with different gifts. Why did the Spirit of God
use the Body metaphor to teach the relationship between spiritual
gifts? He did it to show that the distinctly different gifts were
interdependent upon one another (cf. 1 Cor. 12; Rom. 12). There
are many distinct parts (1 Cor. 12:12, 14, 15) yet one Body
(Rom. 12:5; 1 Cor. 12:12, 14). In all of these passages Paul
isolates individual gifts to single persons. 1 Peter 4:10 is even
more important for it clearly states that each believer has one gift.
"As each one has received a gift (singular) ministering it with
reference to yourselves like good stewards of the multifaceted
grace of God (1 Pe. 4:10)." The grammar says that each single
individual received a single gift, It does not say that one individual
can have at least one spiritual gift. The lack of a definite article
before "gift" prohibits such an interpretation. It does indicate that
each gift has the character and quality of being a gift and
therefore not every believer will have the same gift. A gift is a gift
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no matter what its abilities are. The single gift ("it" or "the same"
singular) is to be ministered like a steward over a household would
administer his duties. The singular permeates the grammar of
verse 10. This is a good passage to demonstrate how honest a
person is with Greek grammar.
General Categories of Gifts. Peter goes on to show that there are
two different general categories of gifts. "if anyone speaks, let
him speak like an oracle of God; if anyone serves (or ministers),
let him minister like from the strength that God supplies; in order
that God may be glorified in all things through Jesus Christ, to
whom continually is the glory and the manifest power for ever
and ever. Amen. (1 Pe. 4:11)." Speaking gifts and serving gifts
are distinguished. The speaking gift should have the authority of
the Word of God. It is only as the Word of God is accurately
represented that the person who has the speaking gift is
effective. One who has a serving gift is supplied with a measure
of strength by which he is able to use his gift. God is the One
who provides everything for both categories of gifts to function
best.
The Provision of the Gift. Though the believer receives his
spiritual gift as a result of the baptism of the Spirit, all three
Persons of the Godhead are involved in the giving of gifts. The
Holy Spirit bestows the gift by His baptizing work (1 Cor. 12).
Jesus Christ is the Person who determined which gift would be
given to a specific believer (cf. Eph. 4:7; 1 Cor. 12:5). God the
Father is the One who energizes the gift (1 Cor. 12:6, 18).
Because of the involvement of the Godhead, a believer cannot
trade his gift for another gift because it has been sovereignly
given. He cannot lose the gift because God guarantees that it will
remain his possession. The purpose of the gift is to be profitable
for the local assembly or other believers. It is not for the personal
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benefit of the believer himself. It is given by grace so the believer
cannot choose it. One must be reminded that he does not
deserve the gift that God has given him. A spiritual gift is a
manifestation of the continuing grace of God toward Christians.
As a result, (_cHaRisma) is the word used to describe the
gift communicating the idea that it is the result of an act of grace.
The Character of the Gift. _ChArisma) is the Greek
word translated "gift" in most translations. It is derived from
(_cHaRis), "grace," indicating that God's grace is the source of the
gift and is characterized in the gift. It is a thing provided by grace.
Each manifestation of grace is distinct in that believers have "gifts
differing according to the grace freely given to us (Rom. 12:6)."
Paul's hope for the Corinthian church was that it have all of the
spiritual gifts manifested by the presence of gifted believers and
that it would not be found wanting (1 Cor. 1:7). A gift is a special
function for the believer as he relates to the Body of Christ (cf. 1
Cor. 12:4, 9, 28, 30, 31).
A spiritual gift is provided by the Holy Spirit who is the mediate
source of one's function in the Body of Christ. The function was
totally unearned and undeserved. The gift involves the spiritual
activity, ability and agility of the believer in and for the Body of
Christ. Several guidelines are necessary to help one understand
spiritual gifts. The spiritual gift of the believer is not an office in
the church though it may be used in an office. There is no
reference to the place of service but rather to the ability to
function in the Body of Christ. A spiritual gift is not limited to one
age group. Every believer at any age has a spiritual gift. Each gift
can be used in any age group. A believers spiritual gift does not
determine his occupation though a specific gift may be divinely
required for some professional service (as pastor-teacher for the
office of bishop). A believers spiritual gift is not a natural ability
that he possessed before he was saved. Musical, artistic, creative
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and constructive abilities are not spiritual gifts in the New
Testament sense even though they may be used in the service of
the Lord. A believer can only know what the spiritual gifts are
from Scripture. Additional "gifts" are not divinely sanctioned and
are not real spiritual gifts. The character of the gifts is clear in
Scripture.
The purpose of these pages is to emphasize the fact that each
Christian has been given one spiritual gift that permits him to
excel in the Body of Christ. Several of the gifts that are listed in
the New Testament no longer exist because of their revelatory
transitional character. These gifts were sign gifts pointing to the
fact that revelation being given was truly of divine origin. With the
completion of the written revelation, they were no longer
necessary. They delivered revelation from God or validated the
revelation as coming from God (cf. 1 Cor. 13). The temporary
gifts provided a foundation of revelation (cf. Eph. 2:20). They
vindicated revelation by showing that the preached word was
truly God's Word. The temporary gifts included the gifts of
apostle (1 Cor. 12:28; Eph. 4:11), prophecy (1 Cor. 12:28; Rom.
12:6; Eph. 4:11), word of wisdom (1 Cor. 12:8), word of
knowledge (1 Cor. 12:8), healings (1 Cor. 12:9, 28), miracles (1
Cor. 12:10, 28), languages (1 Cor. 12:10, 28), interpretation of
languages (1 Cor. 12:10, 30) and discerning of spirits (1 Cor.
12:10). With the completion of revelation these gifts ceased (1
Cor. 13:10). "How shall we escape neglecting so great a
salvation? Which having received a beginning (cf. Jn. 13:17) to
be verbalized through the Lord, by the ones who are hearing was
confirmed unto us, God bearing a co-witness both by signs and
wonders and various powers and by distributions of the Holy
Spirit according to His desirous will (Heb. 2:3, 4)." All of the
revelation that was delivered before the writing of the Scriptures
was verified and vindicated by the manifestation of miraculous
power from God.
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There are eleven gifts that are existing in the Church today.
They include the gifts of faith (1 Cor. 12:9; 13:2), pastor-teacher
(Eph. 4:11), evangelism (Eph. 4:11), teacher (1 Cor. 12:28),
administration [governments] (1 Cor. 12:28), organization [rule]
(Rom. 12:8), exhortation (Rom. 12:8), giving (1 Cor. 13:3; Rom.
12:8), showing of mercy (Rom. 12:8), ministry (Rom. 12:7) and
helps (1 Cor. 12:28). All of these have been given to believers
today and no more. These gifts are expressed for the benefit of
the Body. "And whether one member is suffering, all of the
members are suffering together with it; or a member is being
glorified, all of the members are rejoicing together with it. But you
are a quality of the body of Christ and members out of a part
(1 Cor. 12:26, 27)." Christ is the Head of the Body and the Lord
of the gifted believers. "And there are differences of ministries,
and the same Lord (1 Cor. 12:5)." Human honor given to the gift
does not indicate its true importance to the Body of Christ. "And
the members of the body that we are supposing to be less
honorable, to these we attach more abundant honor, and our
uncomely members have more abundant comeliness, but our
comely members you have no need, but God commingled the
body, having given more abundant honor to the member that is
lacking (1 Cor. 12:23, 24)."
The key passages that deal with spiritual gifts are 1 Peter 4:10,
11; Romans 12:3-8; 1 Corinthians 12-14 and Ephesians 4:7-16. A
careful study of the passages will help a believer understand the
gifts. It is possible to know one's spiritual gift. When a believer
knows what his gift is, he will make his most extensive
contributions to other believers in the Body. His own personal
benefit is subsidiary to the benefits that other members of the
Christ receive as a result of his using his spiritual gift. The gift is
only marginally effective in relation to those who are outside of
the Body of Christ with the exception of the gift of evangelism.
More could be said about specific gifts and their characteristics
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but space does not permit. Suffice it to say that much more is
revealed in Scripture that will assist the believer in determining
which gift is his. His gift is a special possession in Christ that may
be used as a testimony to the ongoing grace of God toward the
Body of Christ. "if I know what my gift is, I can intelligently learn
how God expects it to be used in the Christ. By my gift I can
relate to others and have a special ministry toward them over and
above what is normal for every believer. The Body will benefit
and God will receive glory. Jesus Christ the Head will be
manifested through my ministry and as a spiritual believer, I will
receive the blessing of being used by God."
Possess Liberty in Christ--Romans 8:2; Galatians 2:4
In Christ God provides a freedom for the grace believer. He is
free from slavery; so that when the believer is living in his
freedom, he is liberated from his servitude. He has the potential
to be living as a free person in Christ or voluntarily to submit to
the old slavery of his past position in Adam. Scripture clearly
teaches that this freedom belongs to the believer because he is
in Christ. "For the law belonging to the Spirit concerning life in
Christ Jesus freed you from the law of the sin nature and the
death (spiritual) (Rom. 8:2)." The work of the Holy Spirit is
essential for the believer to be enjoying his freedom in Christ.
The Spirit is the instrument by which the believer appropriates his
freedom. "But because of the false (or lying) brothers having
been brought in by stealth, who stole in to spy out our freedom
that we continually have in Christ Jesus, in order that they might
absolutely enslave us (Gal. 2:4)." This passage clearly indicates
that there is a freedom that continually belongs to the believer
because he is in Christ. Opponents to that freedom were actively
attempting to take that freedom from the Galatian Christians and
to return them to bondage. Christ purchased the liberty by His
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cross work for He died for that which enslaves. Christ set
Christians free from their slavery to the flesh (sin nature).
Freedom from the Sin Nature. In Christ the believer is free from
the authority of the sin nature. The sin nature is the result of
Adam's fall. Adam's human nature was perverted by the fall and
has a characteristic bent toward evil. It is an appetite for evil
within men that is seminally transmitted from father to child.
When he lives in His position, the sin nature cannot of itself
defeat the spiritual believer. It is only when other external stimuli
move the believer into unrighteousness that the sin nature
resumes its old type of authority. Jesus Christ Himself anticipated
that believers during His earthly ministry would one day have an
opportunity to become participants in this freedom. "While He
was saying these things many believed in Him. Therefore Jesus
said toward those Jews having believed Him: If you happen to
abide in my word, truly you are continually my disciples, and you
will experientially know for yourselves the truth, and the truth will
set you free. They answered Him: We continually are the seed of
Abraham and we have never been enslaved to anyone; how are
you saying that we will become free ones? Jesus answered
them: Truly, truly I am saying to you that everyone who is doing
sin continually is a bondslave of the sin nature. But the slave is
not abiding in the house into the age; the mature son abides into
the age. If therefore the Son sets you free, you will really be for
yourselves free ones (Jn. 8:30-36)." Christ's earthly ministry was
to the Jewish nation with only a few exceptions. When those
Jews said they had never been enslaved to anyone, they were
subjects of Rome. Hence, they lied. His audience was a Jewish
audience who had heard His message and some believed while
others did not. Their faith was directed toward the fact that He
was God and more than just the Messiah. He promised that
freedom was available to them before they died if they were true
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believers. He anticipated His cross work and the provision for the
sin nature. This would take place in the new age that began with
His cross work. Scripture identifies the age as the present evil
age (Gal. 1:4). Jews who did not believe in Christ would continue
to be slaves to the sin nature. They would enter the new age in
the same condition that they had possessed in the old age as
slaves to the sin nature.
In Romans six Paul clearly describes the freedom that the
believer possesses in Christ over the sin nature in this age. "But
thanks is to God that you were continually slaves to the sin
nature, but you obeyed out of the heart a type of doctrine to be
believed and practiced into which you were freely delivered, but
having been ones freed from the sin nature, you were made
bondslaves to righteousness. I am speaking as a man because of
the weakness of your flesh. For like as you presented your
members slaves to uncleanness and to lawlessness into lawlessness,
so now present your members slaves to righteousness into
sanctification. For when you were continually bondslaves to the
sin nature, you were continually free ones from righteousness.
What fruit therefore did you have then over the things of which
you are now ashamed? for the end of those things is death
(second death). But now having been freed from the sin nature
but having been enslaved to God, you are having your fruit into
sanctification, but the end life eternal (Rom. 6:17-22)." The whole
chapter deals with the victory that Christ has provided over the
sin nature. Because the unbeliever only possesses a sin nature,
he has only one realm in which to function. Its appetites direct his
activities. As he and the world system control the appetites, he is
able to live an acceptable life to unbelieving mankind. But if he
permits the sin nature to get out of hand, he instantly has
problems with its manifestations. The sin nature is not eradicated
by the work of Christ. In the future when the Christian possesses
the glorified body, he will no longer have a sin nature. Romans
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six establishes the guidelines by which the believer can be
victorious over the flesh. When the believer takes advantage of
his possession of freedom from the sin nature, he is no longer
under its influence and is free to function without its pressures.
This does not lead to perfectionism but it does give the Holy Spirit
a basis for filling the spiritual believer.
In Romans 8:2 the believer is seen as being free not only from
the sin nature but also free from spiritual death. Both of these are
identified as a law. The flesh provides its own restrictions
because it engenders law. God established the Mosaic Law as an
instrument that would control the sin nature. The law was weak
because the flesh was weak. There was a form of righteousness
in the law but the flesh did not naturally relate to that
righteousness. Of itself the flesh could attempt to meet the divine
standard by its religious works; but as demonstrated by Israel,
such efforts consistently failed.
Freedom from the Law. It is not only logical but biblical that a
believer is free from the law in Christ. Since the law was designed
by God to put constraints on the sin nature, the Mosaic Law is no
longer needed to restrain it. If the believer is spiritual and living in
his freedom, he has no need for the Mosaic Law or for any other
negative law principle. This does not mean that he has the liberty
to become a lawless one or antinomian (against any law) but that
he lives by the Spirit conformed to the law of Christ. Legalists and
Galatianites misunderstand this freedom and often accuse those
who conform to grace revelation of being antinomian. A legalist is
one who is attempting to show God how righteous he is by
keeping a law. A Galatianite is attempting to show men how
righteous he is by keeping a law principle. They oppose many of
the key elements of what the believer has in Christ because it
refutes their philosophical legalism. Essential to the issue is the
existence of the sin nature or the flesh. Denial of the existence of
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the sin nature or of Christian carnality perverts many New
Testament passages. If there is no such person as a carnal
Christian, there is no need to appropriate the freedom from the
sin nature because there is no longer a sin nature. Some identify
Paul's personal conflict in Romans seven as his pre-salvation
conflict and say that carnality is a myth. They reject the context
and insert totally different concepts between two sections that
deal with God's provision for the sin nature. A person (if he is a
true believer) who denies the existence of the sin nature will
never become a spiritual believer and will never mature. In order
to hold such a position, one must misinterpret key passages that
provide for spirituality. As a result, Spirit filling is absolutely not
possible.
Since the believer has been set free from the flesh, God gives
him the opportunity to be living in his freedom. The sin nature has
not been annihilated but continues to exist as long as a person
still inhabits his body of limitation. When the believer receives his
glorified body, the sin nature will be annihilated forever and cease
to exist. If there is no sin nature, there is no need for law because
every restriction of law is designed to control the sin nature and
what it produces. When anyone denies the existence of the sin
nature, Satan is satisfied. His problems are easier to handle. His
world system is already designed to channel and control the
nature so he needs little additional effort to control the person. If
a person believes that there is no sin nature, he will be living in
that realm in his ignorance. He can be very "religious" because
the sin nature has religious works that it produces. There is a
conformity to the religion of the world system. True Christianity is
substituted by Christendom with its bootstrap religion. A true
Christian is free from restraints because he is free from the sin
nature. Law has no effect where there is no lawlessness. God
dealt with the sin nature first and the logical result is that the
believer is free from the sin nature when he lives in the new
nature.
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The Galatian churches were confronted with false or lying
brothers who were attempting to make them live by the Mosaic
Law. In Galatians 2:4 men were determined to find some flaw in
the freedom that is in Christ. They were seeking a means by
which they could lead the Galatians into slavery under law. They
had secretly crept in among the saints and had spied out the
liberty. Their whole intent was to lead each believer into absolute
slavery (notice the intense form of the verb). "To whom not even
for an hour did we yield in conformity (or subjection), in order that
the truth of the gospel might continue with you (Gal. 2:5)." Paul's
gospel in the context is not the gospel of salvation but the gospel
for maturing (cf. Gal. 1:6-16). Paul anticipated the maturation for
the Galatian saints. He knew that the law could never bring
spiritual maturity. There was no possibility that a person living
under law at any time could mature (cf. Heb. 7:11, 19; 9:9; 10:1).
If a Christian lives by the law, it gratifies the religious works of the
flesh but the Holy Spirit will never produce the character of Christ
in his life.
Paul encourages the believer to practice his liberty in Christ.
"Be standing therefore in the freedom in which Christ freed us
and do not be entangled again in the yoke of slavery (Gal. 5:1)."
These concepts are easy to understand when one understands
Acts 15. Jewish believers and Gentile believers living in the
transition from law to grace were living by different sets of
standards. Peter, the apostle to the Jews, himself acknowledged
that the law was a yoke of bondage. "Now therefore why are you
continually tempting God, to put on a yoke upon the neck of the
disciples that neither our fathers nor we had a manifest strength
to bear (Ac. 15:10)?" Circumcision was given to Israel before the
Mosaic Law was given because it was one of the covenants that
God made with Abraham. Since circumcision was passed on to
Abraham's seed, it carried on to his offspring Israel. It was later
included as an integral part of the Mosaic Law. In order to enter
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the promised land, God expected Israel to be circumcised. The
false teachers were making circumcision the issue that would
lead grace believers into slavery. "Behold I, Paul, am telling you
that if you are circumcised, Christ will profit you nothing. But I am
witnessing again to every man who has been circumcised that he
continually is a debtor to do all of the law. You were rendered
inoperative from Christ who by the law are declared righteous
(before men), you fell from the grace. For we by the Spirit by faith
eagerly anticipate the hope of righteousness. For in Christ Jesus
neither circumcision has any manifest strength nor uncircumcision
but faith being energized through love (Gal. 5:2-6)." Paul
further reminds them of the way that the freedom should work. If
a saint has the liberty and practices it when he is spiritual, he is
not to attempt to live in the same manner when he is carnal. "For
you, brothers, were called (in salvation) unto freedom; only use
not the freedom for the incentive (or resource) to the flesh but
through love be serving one another as slaves (Gal. 5:13)." The
law of Christ surmounts the Law of Moses for the grace believer.
A Christian can only love another believer, his neighbor, if he is
spiritual and therefore has the love that is produced by the Spirit
(Gal. 5:22). In the freedom from the law, there is liberty to love.
Law is self-centered while love that is a part of the fruit of the
Spirit is other-centered. Freedom from law gives the believer the
potential to love. If he has love, the Holy Spirit has produced that
love. The Christian is spiritual, emanating the things of the Spirit.
He has the practical potential for maturing in the grace of God as
he lives in this freedom. Law deprives him of grace living and so
he is counted as fallen from the freedom of grace into the slavery
of law.
Outworking by the Spirit. In most passages where the believers
freedom is mentioned, the Holy Spirit and/or His work are
mentioned. Only when the believer has divine assistance can he
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be fully enjoying the freedom. Without a proper relationship to the
Holy Spirit, liberty means nothing to the believer. "But the Lord is
the Spirit; but where the Spirit of the Lord is, there is liberty. But
all of us with face (or person cf. 2:10; 4:6) having been unveiled,
continually reflecting as a mirror the glory of the Lord are being
made to give an outward expression of our inward nature with
reference to the same image (of Christ) from glory into glory even
as from the Spirit of the Lord (2 Cor. 3:17, 18)." Since the Spirit
has written something inside of the believer, it is to be reflected
outside as though through a mirror. Because the work of the Holy
Spirit provides for the manifestation of Christ in the life of the
saint, the other side of liberty is established. The believer is freed
from the bondage of the sin nature and the bondage of the law (if
he is Jewish). He is free to manifest the indwelling Christ by the
Spirit in his life. As a result, God receives glory from the believers
freedom. In other words, God expects the believer to use his
liberty in a proper manner in order to get the result that God has
intended for the liberty. "As free men, and not having (or
possessing) the freedom as a cloak of evil but as bondslaves of
God (1 Pe. 2:16)." A logical result of the freedom is the believers
voluntary servitude to God. "I have been set free to be used to
the glory of another. If I choose to submit as His bondslave, He
will get glory through me. He will be the focus of attention and I
will be the instrument by which He is seen."
Further Freedom with Sonship. "Because even the creation itself
will be freed from the slavery of decay into the freedom of the
glory of the born ones of God (Rom. 8:21)." The glory that
believers have is the glory that they share in Christ (cf. Rom.
8:17). Believers now have their freedom in Christ. In the future
when believers are manifested as mature sons upon earth (cf. vs.
23), creation will be set free from the results of the fall and the
curse upon the earth. There is a similarity between the freedom
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the Christian now possesses in Christ and the freedom that
creation will receive in the future at the beginning of the millennial
kingdom. There is no longer any bondage or limitation by that
bondage. In the future there will be a return to the freedom that
creation possessed prior to the fall when creation was perpetually
productive without domestication. Creation will have the freedom
to accomplish all that it was originally designed to accomplish.
The curse will be lifted and creation will prosper. Even so the
liberty of the grace believer gives him the potential to prosper as
God had originally designed for him to prosper, bringing glory to
God.
The freedom that the grace believer possesses has a double
effect. He is free from the sin nature when he is spiritual in Christ.
As a result, the law has no authority because the sin nature is not
producing anything that would violate the law. Therefore, the
Christian is free from the law. He has divine assistance to use his
freedom to the glory of God and for the benefit of others who are
in Christ. "If I use my freedom in Christ, I am able to rest in the
fullness of the grace of God manifested in the freedom I have. If I
choose to live in my sin nature, I immediately subject myself to
the law or to a law principle. I am no longer able to rest in the
grace of God but now labor in service to the flesh. In Christ I can
mature but if I live under law, I render the grace of God
ineffective. I can reflect the glory of Jesus Christ when I am living
in the freedom that I have in Christ. My refusal to live in that
manner removes His being reflected in my life and exhibits my sin
nature." What a challenge it is for the believer to be enjoying his
possession. It might mean that he will have to reject a substantial
amount of what he has been taught. Much law has been taught
as essential for Christian practice and such teaching needs to be
forgotten. The result of living in the liberty that is in Christ is that
God will actually be glorified through the believer.
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Placed as One Inlawed to Christ--1 Corinthians 9:21
Some men assume that law has always existed. The Mosaic
Law as summarized in the Ten Commandments (or ten words
Heb.) is considered by some to be the formulation of an "eternal
moral code of God." In reality, before the Mosaic legal code, God
gave very little law. Until the slaying of Abel by Cain, God had not
established a law concerning the taking of a life. It was then that
God established a law that demanded death to the one who
murdered another person. Little else was required. The Mosaic
Law never applied to Gentiles. It was the Mosaic Law that
distinguished the Israelites from the Gentiles. Jehovah was
distinct from all of the deities of the nations. Israelites were the
only ones under law from Sinai forward until Christ accomplished
His cross work. At this present time all unbelievers (Jews and
Gentiles) are under no divine law of any sort. Under grace,
Christians whether of Jewish or Gentile origin are under the law
of Christ which is entirely different than the Mosaic Law. In the
Upper Room, Christ used the words "my commandment" for the
first time anticipating the coming of the day of Pentecost. What
Christ commands is primarily developed in the writings of John.
Paul does make it clear that the believer who is in Christ has a
unique relationship to law.
Relationship to the Mosaic Law. "And I became to the Jews as a
Jew, in order that I might gain the Jews; to the ones under law as
under law, while not being under law, in order that I might gain
the ones under law; to the ones without law (or outlaws) as
without law (or an outlaw), while not being without law from God
but inlawed to Christ in order that I might gain the ones without
law (or outlaws) (1 Cor. 9:20, 21)."
Paul uses a compound verb that literally means "in law."
Christians are in law just as Jesus Christ is. He is in law as the
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One who has completely and absolutely met any divinely
mandated requirement. He has fulfilled it to the fullest. When I
appropriate this possession in Christ, I also absolutely and
completely accomplish everything the law required. Paul was
completely flexible as he related to people when he presented
the gospel to them. He was willing to submit to their standards in
order to reach them for Christ whether they were Jews or
Gentiles. Toward the Jews he acted as one who conformed to
the Mosaic Law. Toward the Gentiles he conformed to their
standards of righteousness. He did not live a double standard;
but since he was in Christ, he had a third standard. In Christ he
fulfilled the law just as Jesus Christ had. God the Father counts
all grace believers to have fulfilled every aspect of law just as
Christ did. Christ was speaking to the Jews when He said, "Stop
thinking that I came to destroy the law and the prophets; I did not
come to destroy but to fulfill (Matt. 5:17)." Christ did not come to
give the Mosaic law a deeper meaning. He came to fill it up
completely, to fulfill it. In Christ the Christian has the same
relationship to law. It is only by the righteousness of God that a
believer can fulfill the law. "in order that the righteousness (or
ordinance) of the law may be fulfilled in us the ones who are not
ordering the details of their lives according to flesh but according
to Spirit (Rom. 8:4)." Christ fulfilled the law and as a result there
is no need for the person who shares in Christ to attempt to meet
the standard that he already possesses in Christ. A part of being
inlawed in Christ is that the believers relationship to law is
radically changed. The law did possess a form of righteousness
but Christ's righteousness overwhelmingly fulfills every aspect of
the law.
The Law of Christ. There is a second side of being inlawed to
Christ. The Christian has the potential for living the law of Christ
(cf. Gal. 6:2). The law of Christ is summarized in the new
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commandment. "A new commandment I am freely giving you,
that you be loving one another, as I have loved you in order that
also you will be loving one another. By this all will know for
themselves that you are my disciples, if you have love among
one another (Jn. 13:34, 35)." Disciples were to love disciples.
Christians are to love Christians. A believer would demonstrate
his love for God and for Christ by keeping the law of Christ. "if
you are loving me, you will keep my commandments (Jn. 14:15)."
Christ further reiterates the way that the love of the believer
should be exhibited. "The one having my commandments and
keeping them, that one is the one who is loving me, but the one
who is loving me will be loved by my Father, and I will love him
and will manifest myself to him (Jn. 14:21 cf. 15:10)." John
summarizes the commandment of Christ. "And this is the
commandment we continually have from him, that the one who is
loving God is also loving his brother (1 Jn. 4:21)." The way a
believer shows his love for God is by loving his brother. If a
believer is truly loving his brother, he is obeying the law of Christ.
"Be owing no one anything except to love one another (of the
same kind); for the one who is loving the other (of a different kind)
has fulfilled the law of Christ (Rom. 13:8)." The law of love
supersedes the Mosaic Law (cf. Rom. 13:8-11). The whole law is
summarized in the law of love. "For the whole law is fulfilled in
one word, in the one: You will love your neighbor as yourself
(Gal. 5:14)." The saint's neighbor is his brother or sister in Christ.
An ideal place for fulfilling the law of Christ is in relation to other
believers who are burdened because they bear every day trials in
their lives. "Be bearing the burdens of one another and so you
will fulfill the law of Christ (Gal. 6:2)." Many other passages relate
to the law of Christ. These passages encourage the true believer
to demonstrate his love for the Father by his love for the brethren.
Often the plural "commandments" is found giving the idea of the
application of the single law of Christ in a diversity of
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circumstances and hence its individual elements apply to each
situation for the benefit of the brother and to the glory of God.
The law of Christ governs the grace believer (1 Cor. 9:20, 21;
Gal. 6:2). It was established in the Upper Room discourse and
carries throughout the dispensation of grace. It pivots around the
command that the believer love other believers as a way of
showing his love for the Father. Other teachings of grace
addressed to the believer are responses to Christ and His law.
The believer is not under law because grace has provided all of
the merit that could ever be required (cf. Jn. 1:16; Rom. 5:11; 8:1;
Col. 2:10). The Christian is inlawed to Christ so that he does
relate to a legal standard. His conduct is governed by his
relationship to Christ. In the New Testament the spiritual believer
is never addressed with negative commandments. "Thou shalt
not ..." is not given for the spiritual Christian. All of the
commandments of Christ tell the believer what to do and not what
he is not to do. They are all positive. If the Christian is carnal,
negative commandments are given to bring him back to
spirituality. New Testament "Thou shalt not ..." concepts are
only addressed to believers who are having spiritual problems. In
other words if the believers hand is in the cookie jar, God says,
"No you don't!" If the believer is living righteously, he says, "Keep
on doing what you are doing by the Spirit!" This truth provides a
great encouragement for Christians to be spiritual. Positive
commandments are far easier to fulfill than negative commandments
that expect a radical change on the part of the believer.
Being inlawed to Christ is God's gracious provision for the
grace believer by which he has fulfilled the Mosaic Law in the
Person of his Substitute. In Christ he is given the law of Christ
that supplants the fulfilled Mosaic Law. The new commandment
is the law of Christ that is the law of love. The believer fulfills the
law of Christ by loving the brethren as God the Father loved the
Son. As a result of his love for the brethren, he demonstrates the
legitimacy of his love for God the Father. As the believer lives in
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Christ, God has given him positive life directing principles that
enable the believer to practice by His grace in the Body of Christ.
Made Part of the Building of God--Ephesians 2:21-22
The grace believer possesses a place in the Building of God.
He is actually a part of the Building. He is a living stone in the
structure. Three times Paul tells the Ephesians that they are in
the Building by the baptism of the Spirit as is indicated by the
phrases "in whom" and "in the Lord." "in whom all the Building
being fitted together is growing into a set apart holy of holies in
the Lord, in whom also you are being built together into an
abode of God by the Spirit (Eph. 2:21, 22)." God makes it clear
that the Body metaphor is carried over to a building metaphor.
Each believer is an important part of the Building as a whole. The
Building is seen as being in the process of construction even
though God sees it is as complete. As history progresses, the
Building moves nearer to completion. When Christ returns in the
air for the Church, the Building will be completed. Every part of
the Building will be caught up to meet Him in the air.
The Foundation of the Building. With the sending of the Holy
Spirit at Pentecost, the Body of Christ was formed. Until the Spirit
came, no human being could gain admission. It was a bodiless
Head. Christ's resurrection placed Him at the head of the Body
and of the corner. Until His ascension to the third heaven and the
sending of the Holy Spirit, no members were added to the
Building. The Spirit then put members into the Building by His
baptism. The Body and the Building are the same entity. The
building metaphor best describes the importance of the early
parts of the structure to the whole in a way that is impossible by
the Body metaphor. Any building of substance has a solid
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foundation or else the structure as a whole will collapse. The
foundation has already been laid and is complete. The very
elements that make up the foundation are no longer needed
because the building has progressed beyond the foundational
stage. All of the essentials are completed. "Now therefore you
continually are no more strangers and sojourners, but you
continually are fellow-citizens of the saints and members of the
house of God, having been built upon the foundation from the
apostles and prophets (Eph. 2:20)." "Having been built" is a
participle that describes an action that precedes the action of the
main verb. You are now fellow-citizens because you have been
placed in the building in the past. The apostles and prophets
were individuals who expressly gave revelation for the Church in
its formative years. They were men gifted with temporary,
revelatory gifts that were absolutely essential for the beginning,
founding and establishing of the Church. The revelation that they
delivered was revelation that maintained and guided the Church
until written revelation was made available for a permanent
objective revelation for the continuation of the behavior of the
Church. Built upon the formative, foundational revelation that
God delivered through the apostles and prophets, the Church
was built up and continues to be built. Their doctrine provides a
solid basis for every aspect of the development of the Building.
The Cornerstone is Jesus Christ. "Jesus Christ Himself being the
cornerstone (Eph. 2:20)" is the description of Christ's relationship
to the Building. He is the key foundation stone that holds the
structure together and that provides its strength. "Wherefore it is
centered in Scripture (Isa. 28:16 quoted), Behold I am laying in
Zion a corner foundation stone, chosen, precious, and the one
who is believing upon him will never ever be ashamed. To you
therefore who are believing ones is the honor; but the stone that
the unbelieving ones who were building (or builders) rejected, this
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one became the Head of the corner and a stone of stumbling and
a crag of scandal or offense; who are stumbling at the word,
being disobedient ones (1 Pe. 2:6-8)." The very stone that was
rejected by the builders was the stone that was most important to
the Building. The rejection of the stone was prophesied in Psalm
118. "The stone that the builders rejected, has become the Head
of the corner. This has been from Jehovah. It has been wonderful
in our eyes. This is the day Jehovah made, let us rejoice and let
us be glad in it (Psa. 118:22-24)." Christ is continually the chief
cornerstone because of His resurrection. Peter identifies the fact
that Christ's resurrection is the event that elevated Him to the
corner that was prophesied in Psalm 118. "Let it be known to all
of you and to all of the people of Israel, that by the name of
Jesus Christ the Nazarene whom you crucified, whom God raised
out from among dead ones, in this name )or character) this man
stands before you whole. This is the stone, the one being treated
with contempt by you the ones who were building, the one
becoming the Head of the corner (Ac. 4:10, 11)." Christ is the
essential component for the perpetuation of the Building.
The Assembling of the Building. The structure of a building is
dependent upon several elements for its structural integrity. Not
only does the foundation need to be sound but also the
components need to be joined securely in such a manner as to
retain a measure of permanence. Most of the structures in the
Mediterranean area were stone or brick structures. Stones were
fitted together in such a way as to give the building integrity and
all of the stones were reliant upon the cornerstone. An Ephesian
reader would automatically think of the common stone structures
in his area when he would read the passage and see the word
"building." Peter describes the components of the Building, "You
also like living stones are being built up a spiritual house ...
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(1 Pe. 2:5)." The saints are the stones. Christ is the cornerstone.
Living saints are components in this special Building.
God has designed a Building in which a diversity of stones is all
perfectly fit together. In Ephesians 2:21 "fitly framed together"
describes joints that are designed perfectly so that any part of a
stone is perfectly joined to adjacent stones. In a number of
archaeological sites, structures have been discovered where the
stones were so perfectly carved and fitted that the buildings were
built without mortar and a knife blade could not be inserted
between the stones. It involved a perfect fit because perfect
joining surfaces were made. These joints produced a unity when
the construction was finished. The Church that is the Building is
presently being assembled anticipating the day of its completion.
The Godhead performs the work so that the Building itself is
passive in the construction process (as is indicated by the
passive form of the verb). Each component of the Building has its
own proper place in the Building. "Out of whom all of the Body
being joined together and being united together through every
band of supply according to the energizing in measure of each
individual part, He makes the growth of the Body into the building
of itself by love (Eph. 4:16)." Each component of the Building is
placed at the proper time so that there would be a perfect unity
as a result of the divine knitting together. The Building is not a
Winchester house of mystery where additions were made at a
whim and without a purpose. God's plan is complete for the
whole Body and its purpose.
The Growth of the Building into a Holy Temple. The Building is a
living, growing entity. Growth is a continuing process until the
structure is complete. It is growing into a holy (or set apart) temple
in the Lord (Eph. 2:21). The word "temple" is the word
(_naos) that specifically describes the holy of holies of the Jewish
tabernacle or temple. It does not include the temple grounds,
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courts, storehouses, quarters or the holy place. God dwells there.
This Building is the place where God dwells (cf. vs. 22). The
whole Body of Christ is a holy of holies of God. Paul describes
the holy of holies as a holy or set apart temple. It is a unique set
apart holy of holies. "Holy" is an adjective that describes the
character of the Building as being set apart to God. The
statement nearly seems to be redundant. Since it is the place
where God dwells, it is of itself set apart from inside looking out.
Its uniqueness when seen from the outside is seen as separate
from everything else and as uniquely set apart to God for God
alone.
An understanding of the fact that the Church is the temple of
God is essential for the believers life. "Do you [plural] not
intuitively know that you (plural) are a holy of holies of God and
the Spirit of God is dwelling in you (plural)? If any one is polluting
the holy of holies of God, God will pollute this individual; for the
holy of holies of God is continually holy, which temple you (plural)
continually are (1 Cor. 3:16, 17)." As the believer participates in
God's Building, he is productive and can perform works that are
of value to God by the Holy Spirit (cf. vs. 13). What is done in the
Building will be the basis for reward. "And what assent (or
alliance) has a holy of holies of God with idols? For we (plural)
continually are a holy of holies of the living God; as God has said,
that I will indwell in them and will walk in them and I will be their
God, and they will be of me a people (2 Cor. 6:16)." A beautiful
revelation of the passage is that God promises His personal
involvement in the Building in an intimate and personal way. A
believer is only close to God as he is participating in the temple.
God relates to the Body of Christ as a temple in which His
presence is manifested. God indwells the temple. The Building is
a place where God settles down and feels at home by the Spirit
(Eph. 2:22).
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The Simple Statement. "For we continually are co-workers of
God; you continually are a farm of God, a building of God,
according to the grace of God the one that has been freely given
to me as a wise master builder, I laid down a foundation, but
another (of the same kind) is building upon it. But each one let
him be aware of (or looking) how he is building on it. For another
foundation no one has the inherent power to lay beside the one
being laid who is Jesus Christ (1 Cor. 3:9-11)." The simple
statement "You are ... a Building of God" affirms this possession
of the believer. In this house the believer is subject to Christ. Just
as Christ is seen as the Head of the Body, He is also the One
who has control of His house. "But Christ like a son over his own
house; of whose house we are, if we should hold fast to the
confidence and the boast of the hope being firm to the end you
will be a son in this house [ellipsis filled in] (Heb. 3:6)." All who
are in the house are subject to Jesus Christ. His decisions make
the Building accomplish that for which it was designed. The
stones relate to one another and Christ is glorified as the Holy
Spirit works in the components of the house.
When the believer recognizes that he is a part of the Building of
God, he will recognize that he is a part of a unity. In his individual
relationships with other saints, he can relate to them in light of the
unity that exists in Christ. He will direct his attention toward Christ
and His relationship to the Building in order to encourage the
furtherance of the unity between believers who are living in
Christ. In the unity every part is divinely designed to fit with the
other parts. Carnality prevents the divinely designed fit from
working out in practical living. All of the pieces fit together in
God's pattern and should perfectly relate to one another because
of the fit and the bond that exists in Christ. As a result of the
believers appropriating his place in the Building of God, God the
Father, the Holy Spirit and Jesus Christ will all get glory. A local
church is the ideal place where the relationship of the stones in
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the Building may be seen. Each saint is a living stone. He is alive
and should be acting as a functional component of the Building.
When the believer recognizes that Christ is the cornerstone, he
will learn better how to rely on Christ in his possession of a place
in the Building. As a result, there will be a testimony presented to
the world and to spirit beings that can be seen only when the
believer utilizes this possession. "I am a living stone. I have a life
so that I can function. I am a part of a building. I am exactly
where I belong and am designed to relate to the other believers
who are around me in a unity. In the Building I can rest and be
completely satisfied with the place God has given me. When I
use this possession, I am set apart to God and have a
relationship to the indwelling of the Father in the Church. If I
choose to ignore my position, I will not enjoy the intimacy with
God that is available in Christ. If I live in my position, God will be
seen as my God and I will be seen as a part of His people and I
will enjoy His activity in the Building."
Christ Calls Us His Brethren--Hebrews 2:11
Because the believer is in Christ, he is identified as a brother of
Christ. Jesus Christ Himself is not ashamed to relate to grace
believers as His brothers. "For both the one who is sanctifying
and the ones who are being sanctified all are out of one thing,
through which cause He is not ashamed to be calling them
brothers (Heb. 2:11)." Even though "in Christ" is not found in
Hebrews 2:11, it is evident that this relates to what a believer has
in Christ. The believers position of being sanctified involves the
"one thing" that is the Body of Christ. Being a brother to Christ is
rooted in positional sanctification. The believer is seen as
separated to Christ in his position. One must note that Christ is
the One who identifies grace believers as brethren. He calls us
His brothers. Because of this, the normal response is for the saint
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to say, "If He says I am His brother, I am His brother." Being a
brother indicates that there is a close bond between two persons
as a result of physical birth. This bond may or may not create a
closeness between members of the human family. Jesus Christ
has taken aliens and placed them in the Body of Christ and thus
He can identify them as His brethren. The intimacy of the
relationship is built upon His work in the past and present. He set
us apart. He was the active agent. We are received as a unity, a
brotherhood, because of His provision.
There is no basis for Jesus Christ to be ashamed to call us His
brothers. "Ashamed" is a compound form that intensifies the idea.
He is not really or intently ashamed to call us brothers. He does
not consider it a dishonorable thing but rather an honorable thing
to identify with those who are in Christ as brothers. Shame has
the idea of disgrace or dishonor that brings a negative response
on the part of an observer. Many relate shame to that which is
counted to be morally or culturally deformed and therefore
counted to be indecent or dishonorable. In the Old Testament era
during Christ's earthly ministry, some had shame concerning His
words as He offered the kingdom. "For whosoever is ashamed of
me and my words in this adulterous and sinful generation, so also
the Son of man will continually really be ashamed of him, when
he comes in the glory of His Father with the holy angels (Mk. 8:38
cf. Lu. 9:26)." The same term is used of Christ's shame for those
who refused His message. It is also used of Christ's lack of
shame for the Church. A good shame is a shame for the
wickedness produced by the sin principle or nature (cf. Rom.
6:21). A believer should be ashamed of his sin nature and what it
produces. There are several things of which the believer is not to
be ashamed. Paul was not ashamed of the gospel of Christ
(Rom. 1:18). Timothy was not to be ashamed of the testimony of
the Lord or of Paul (2 Tim. 1:8). Paul was not ashamed of his
imprisonment for Christ (2 Tim. 1:16). God is not ashamed to be
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called the God of those who possess faith (Heb. 11:16). Christ
does not have a strong personal shame to call us His brothers.
God the Father's character is displayed to us because we are
identified as Christ's brothers. "While saying (cf. Psa. 22:22), I will
announce your name (or character) to my brothers, in the midst of
the Church I will hymnize you; and again (cf. 2 Sam. 22:3): I will
be one having trusted upon Him; and again (cf. Isa. 8:18):
Behold, I and the children whom God has given to me (Heb. 2:12,
13)." Three Old Testament passages are cited and applied by the
Holy Spirit to grace believers. God's character is manifested to
the Christian because he is a brother. Therefore he has an
intimate relationship to Jesus Christ. God the Father retains a
close relationship to the believer in that as a brother of Christ, he
has the potential to be learning even though he is a partaker of
flesh and blood (Heb. 2:14).
Because the brother relationship is based in positional
sanctification, the believer needs to be enjoying his sanctification
in Christ in order to enjoy the full benefits of brotherhood. He
shares with other believers in the brotherhood and all share that
relationship with Him in Christ. When the believer is using his
possession, he is able to receive the revelation of the character
of the Father as one who shares brotherhood with Christ. A
mutual trust in God is a part of being a brother. Each believer
should be impressed with the problem of shame. Since Christ is
not ashamed to call us brethren, a believer should avoid anything
that would bring shame to Jesus Christ. He will evaluate his
abilities and actions in order to avoid bringing shame to Christ. If
he is not living in Christ, he will defame the one who is his
Brother. The believer has a close relationship to Christ and
therefore is sharing in benefits befitting one who is a brother. "In
Christ I can behave as one who Christ calls His brother. I dare not
bring Him shame because I love Him and would not want to
dishonor His name. My Heavenly Father sees me as sharing in
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the closeness of the Person of the Son in the brotherhood.
Because of this, I am treated differently than I was by the Father
before I came into the Body of Christ. Christ calls me His brother
and I claim that brotherhood with all other grace believers."
Provided Forgiveness by God--Ephesians 4:32; 1:7;
Colossians 1:14
Because the believer is in Christ, he is in the society of those
who have been forgiven by God. God the Father forgives grace
believers because of their identification with the finished work of
Christ. He has accepted the work of Christ, the transaction on the
cross, as a basis for forgiveness. Scripture clearly states that
forgiveness is given to the believer as a personal possession
because he is in Christ. "But you become kind ones unto one
another, ones having good compassion, gracious ones (or
forgiving ones) towards yourselves as also God in Christ was
gracious (or forgave) you (Eph. 4:32)." Forgiveness is tied to
redemption in Christ. "In whom we continually have the
redemption, the forgiveness of sins (Col. 1:14)." In Ephesians 1:7
forgiveness is tied directly to redemption as it is in Colossians
1:14. "In whom we continually possess the redemption through
His blood, the forgiveness of trespasses, according to the riches
of His grace." Here the plans and decisions to sin are forgiven
whether they have actually become an act of sin or not.
New Testament Words Translated "Forgive." Three words are
found in the Greek New Testament translated "forgive" in the
Authorized Version. Each term conveys the idea of forgiveness
with a different emphasis. If a person is not in Christ, he has no
applied forgiveness for his sins or any other part of his
unrighteousness because Christ's work is only available in Christ.
In the Old Testament the idea of forgiveness was that of sending
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away unrighteousness. On the Day of Atonement (Lev. 16), the
sins of the nation Israel were placed upon the head of the
scapegoat and he was released into the wilderness. He was set
free while the innocent goat was slain as a sacrifice for sins. The
sins of the nation were sent away on the head of the scapegoat.
A man was appointed to lead the scapegoat a great distance
away so that it could not return to the nation with all of their
unrighteousness. The sending away of the sins on the scapegoat
symbolically removed them from the sight of God who was
dwelling in the holy of holies. How many of us have wondered
what would have happened to a man who found the wandering
scapegoat and unknowingly added it to his own flock? No
information is given in Scripture. Later Israel's best hope for the
removal and disposal of her unrighteousnesses was that they
would be cast into the depths of the deepest sea (Mic. 7:19).
Their unrighteousness continued to exist though it was far away
from the temple and the nation.
Under grace, God forgives because the penalty has been paid
for all unrighteousness. Our Heavenly Father is therefore able to
keep on cleansing us from all unrighteousness (cf. 1 Jn. 1:9).
Forgiveness and "paid in full" are much the same thing. They only
look at the same provision from different perspectives. The first
term (_apoluo) is only translated "forgive" twice with both
times occurring in Luke 6:37. It means "to loose, release or free
from or away from." Occurring about 70 times in all of its forms,
the Authorized Version translates it "send away, put away,
release, let go etc." In spite of its "forgive" translations, it has no
real significance in God's treatment of man in salvation.
The second term (_aphieimi) occurs 146 times in the
New Testament and is translated in the Authorized Version
"leave, forgive (47 times), suffer, etc." This is the term that is used
of God's dealing in remission and forgiveness of sin for all
mankind by the blood of Christ. By His cross work, Christ made
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sufficient provision for the acts of sin of all mankind. Remission
for sin for the unsaved is not equivalent to salvation but is a
provision that must be applied in Christ in order for the human
being to appropriate forgiveness. The Greek word has a similar
concept to that of the Old Testament forgiveness in that it literally
means "to send away." The context of the key passages carries it
beyond its root idea and provides a greater forgiveness than
existed in the Old Testament. In the gospels it retains its Old
Testament meaning and so legitimately can be translated "to
send away" since the forgiveness offered was a refinement of the
forgiveness under the law. In those passages it carries the idea
of "send away, let go, pardon, acquit." As grace revelation
develops, it is better translated "forgive or remit" because the
idea of the payment of a penalty that is credited to the believer's
account is essential to the definition. In grace revelation the term
is frequently used of God's treatment of men and their
unrighteousness. It is the noun used for one's possession in
Christ in Colossians 1:14. Several passages illustrate the use of
the term for Christians. "And according to law almost all things
are cleansed by blood and without the shedding of blood there
does not come into being remission (or forgiveness) (Heb. 9:22)."
It was necessary for Christ to die physically, shedding His
physical blood in order to provide forgiveness. The blood of
sheep and goats could only provide for a limited forgiveness so
there was a confined, limited idea of forgiveness in the old
dispensation. The blood of Christ was sufficient to pay the
penalty for every sin and decision to sin in all of the history of
mankind past, present and future.
The grace believer is able to appropriate this forgiveness as he
uses this possession in Christ. "If we should happen to confess
our sins (acts), He is continually faithful and righteous, in order
that He might forgive us the previously mentioned sins and He
may cleanse us from all unrighteousness (1 Jn. 1:9)."
Confession involves saying the same thing that God does about
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sins. God calls them sin. "I agree, Father, that the act I just
committed was a lie, I sinned. That was a sin." For the believer,
acts of sin will interfere and disrupt his fellowship with the Father
and confession is essential to begin the process that will return
him to fellowship. He appropriates his possession in Christ and
receives forgiveness. Along with this, God cleanses all forms of
unrighteousness that the believer has. This includes those that
have led up to the act of sin. A believer does not pray in a biblical
manner when he prays, "Forgive me, Father, I lied." God has
already said that confession brings automatic forgiveness. He
said He would forgive. Does it make any sense to ask God for
something that He has already promised? All the believer needs
to do is to say the same thing that God does about sin by calling
it sin and to accept the promise that God will forgive by faith. By
confession the believer simply appropriates what he already has
in Christ so that he can return to a right relationship with the
Father. "I am writing to you, little born ones, because you stand
as having been and are in the state of being forgiven your sins
because of His name (or character) (1 Jn. 2:12)." Many other
passages where the term is found can be studied by using a
concordance and studying the other occurrences in grace
revelation.
The third term (_charidzomai) is the term found in
Ephesians 4:32. It is found 23 times in the New Testament and is
translated in the Authorized Version "forgive, deliver, freely give
or give." It is the word "grace" in a verbal form and so deals with
the administration of the unmerited favor of God in specific
instances in relation to unrighteousness. The concept of doing a
favor, administering grace, granting forgiveness and pardon are
all involved. This forgiveness is God's forgiving by His gracious
application to the believer who is in Christ, the forgiveness that
has been purchased by Christ and that is provided for all grace
believers. In Christ, God the Father has generally forgiven all
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believers (Eph. 4:32). He has forgiven all of the believers
offenses by the gracious application of Christ's physical death
(Col. 2:13). There is a gracious provision of forgiveness in "the
Christ" that is an example for believers for their forgiving of others
(Col. 3:13). Since this forgiveness is based on the grace of God,
it is absolutely undeserved when it was perfectly provided for
Christians. A spiritual believer is appropriating the forgiveness in
order to be spiritual. Again one must remember that the price was
paid in Christ's redemptive work in order for the forgiveness to be
extended to Christians.
The Father's Forgiveness of Those in Christ. In Ephesians 4:32
the standard for forgiveness is established so that a believer will
be forgiving another believer. God the Father is the person who
forgives by His grace. His forgiveness is based upon the fact that
the believer is in Christ. Even though the Authorized Version
translates "in Christ" as "for Christ's sake" in Ephesians 4:32 the
truth still stands. "And become kind ones unto one another,
compassionate ones (or tenderhearted), forgiving (or being
gracious) yourselves as also God in the Christ forgave (was
gracious) you." The Father sees the believer in Christ and
continues to see the work of Christ as sufficient and so forgives
the believer. "Forgave" is a participle that describes the continuous
action of forgiving that was for himself or for his personal
benefit. Grace believers in Christ are the recipients of the
forgiveness. Believers have a pattern for forgiveness in the
Father's forgiveness. Believers must forgive believers. They are
to be forgiving one another by undeserved gracious forgiveness
as God has forgiven the believer. Such an action not only
benefits the one who is forgiving but also may be a source of
encouragement to the forgiven one. When a believer is involved
in social intercourse with other believers, there are many
opportunities for him to be reminded of the forgiveness that he
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has in Christ. He is reminded of the Father's forgiveness and so
forgives the saint who offends him.
The Father's Forgiveness of Trespasses. "And you continually
existing as dead ones in trespasses and in the uncircumcision of
your flesh, He co-quickened you together with Him, forgiving you
all the trespasses (Col. 2:13)." Before his salvation, every
believer was a living dead one. He was dead in trespasses, in the
uncircumcision of his flesh and in his sins (cf. Eph. 2:1). He was
totally separated from God and possessed no ability to please
God or to relate to God. When God the Father gave him life in
Christ (resurrection life), He provided full forgiveness for that
which offends God. Trespasses are offensive to God (cf. Rom.
5). In this text they result from the act of trespassing. A trespass
is a mental yielding to temptation in which a person decides to
sin. That very decision is unrighteous even though he may not
carry out the decision by actually sinning. Trespasses need
forgiveness just as much as the very act of sinning. Gracious
forgiveness does not have the idea of sending away but involves
the fact that I died for my unrighteousness in the Person of my
Substitute. Paul establishes the forgiveness of the Father in the
work of Christ. "Wiping out the handwriting of ordinances against
us that continually was contrary (or untoward or inimical) to us,
and has completely taken it out of the midst, nailing it to the
cross; making a spoil (from victory) of the rulers and the
authorities, He exposed them with openness (or boldness)
triumphing over them in it (Col. 2:14, 15)." Christ's victory was so
extensive that it deals with everything that is offensive to God in
every area of life.
The Forgiveness of the Christ. "Put on for yourselves (as a
garment) therefore as chosen ones of God, holy ones, and ones
having been loved, bowels of pity, kindness, humility of mind,
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meekness, longsuffering, while forbearing for yourselves one
another, and while graciously forgiving yourselves, if anyone
happens to have a claim against anything, as indeed the Christ
graciously forgave you so also do you (Col. 3:12, 13)." These
verses establish the climate in which the fruit of the Spirit exists.
The Holy Spirit provides the fruit and it is the spiritual believers
responsibility to provide the environment in which the fruit can be
directed. In "the Christ" the believer has forgiveness or divine
favor. He is to be gracious toward other believers as he has
received grace in Christ. By the grace that he experiences in "the
Christ," he becomes a partaker in personally demonstrating the
forgiveness that is in Christ toward other believers who need to
be forgiven. In other words, the believer sees himself as forgiven
in Christ by the Father and the Son and carries that very
forgiveness into his own life and relationships with others who
share "the Christ" with him. In this sense he is utilizing his
possession of forgiveness in Christ.
Because the believer has forgiveness, he has a proper
relationship available with God. All that would prevent fellowship
with God has been dealt with so that the believer who
appropriates his forgiveness has immediate access to God
without interference. The believer confesses his sins to retain
fellowship while God the Father forgives every form of
unrighteousness. Because of forgiveness, the believer has the
potential to have fellowship with all three members of the
Godhead. "In Christ I am forgiven and when I am spiritual, I live
as a forgiven one. My forgiveness is built upon the work of Christ
alone. I have the potential to forgive because of the divine
example and because of the forgiveness in the Christ. God has
forgiven all my unrighteousness past, present and future. He did
not send them away but Christ paid for them all and so my
account is paid in full. My forgiveness is built upon the removal of
sin by the payment of the penalty by my Substitute. He provided
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the basis for gracious forgiveness and so I can stand at the
Father's right hand as one who is perfectly forgiven."
God has provided many things for the grace believer to use in
his life in Christ. They are already his possessions. They belong
to him. When the Christian understands the extent of the divine
provisions, he will have the potential to use them effectively in his
life. The provisions are so extensive that they can fill the life of
the saint constantly with blessings. As the believer is spiritual, he
brings glory to God by the direction of the Spirit in the use of his
possessions. While the Body of Christ benefits, the saint enjoys
the fact that he is living in the will of God and is blessed himself.
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Review and Overview of "In Christ" Truth
In Christ there are two realms of divine benefits that belong to
the believer: position and possessions. Every Christian shares
equally in these benefits. God provided them for him personally
at the moment he believed the gospel of Jesus Christ. They
comprise a large part of his present and future tense salvation.
When he properly relates to who he is and what he has in Christ,
he is living his present tense salvation to its potential. If he
chooses to neglect these benefits, he annuls any possibility that
he might become spiritual. Outside of what he is in Christ, the
Holy Spirit will not fill the believer and make up his deficiencies.
God's program for spiritual living pivots around the believers
being in Christ. Any substitute program may satisfy the appetite
of the sin nature but will not bring any glory to God.
What provides the position and possessions in Christ for the
believer? The Persons of the Godhead are the direct instruments
by which the believer is in Christ. All three Persons have a part in
the placement of the new believer in the Body of Christ. Being in
Christ involves the placement of a believer in a new location
before God by the act of an external power. A believer is in Christ
as a result of the baptizing work of the Holy Spirit that takes place
at the moment of salvation (cf. 1 Cor. 12:13, 14). As a result of
the baptism of the Spirit, the believer is placed in "the Christ" that
is a biblical entity comprised of Jesus Christ as the Head of the
Body and the Body itself. Being in Christ, a Christian is in a
permanent and unchanging location. He does not have the
potential to leave his location and to return to his old condition in
fallen Adam because of the work of the Godhead. Both position
and possessions are the believers by imputation.
Position is imputed in the mind of God to the believer as though
the believer already possessed that which is his in the
heavenlies. Position is real in the mind of God the Father though
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it will not be actualized for the believer until the Rapture of the
Church. God counts the believer to be seated at His right hand in
the heavenlies and in Christ counts him to be in a new condition.
Eleven elements of the believers position have been discussed.
God expects the believer to count what the Father counts to be
true as true in his reflective thinking. He sees them as real in the
mind of God but as not actualized until the future. His position is
as much his possession now as it will be in the future though he
will not actually possess it until the Rapture.
Possession involves those things that the Father has imputed
to the believer and that he actually has for his use here on earth.
The work of Christ made these provisions possible and the
believer can readily appropriate these provisions in his daily life
here on earth. They are designed so that the saint can function in
and for the benefit of the Body of Christ. The believer's
possessions are the basis for his activity. They make it possible
for his activity to be pleasing to God and to bring glory to the
members of the Godhead. Twelve possessions have been
discussed in these pages. Position deals with what the Father
counts you to be and what you will actually be in the Body of
Christ. Possessions are the things that you actually have here
and now in the Body of Christ.
What is the indicator that shows the teaching of position and
possessions in Christ? The indicator is the preposition "in"
(_eN) in the text of grace revelation with "Christ" or antecedents as
the object of the preposition. "in Christ, in whom, in him, in the
beloved, in the Lord and such like" present these important truths
describing the believer's new location as a result of his salvation.
The prepositional phrase is found more than 200 times in grace
revelation. This indicates its importance to God. When the
context indicates that the Christian is involved in some way with
the "in Christ" truth, God gives information that tells the saint how
to relate to his position or his possessions. Grace revelation
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provides a great deal more information than is simply indicated by
the "in" preposition. The purpose of this book is to provide an
introduction to the subject and is limited to the simple indicators,
the three prepositions that are easily seen in Scripture.
How does the believer practice the fact that he is in Christ? He
relates to position and possessions in different ways. He relates
to his position mentally through his reflective thinking (cf. Col. 3:1-4).
Since his position is only real in the mind of God, he cannot
actualize it in his practice. God designed the position of the
believer to have a direct influence on how he looks at himself in
this life. He essentially sees himself as he will be in the future.
But from the Father's perspective, he sees himself as really
sharing in the work of Jesus Christ as his Substitute. It is a matter
of perspective. From the believers perspective, his position is his
future possession. From the Father's perspective, it really
belongs to the believer now. Without a heavenly reflective
thinking, the believer is limited to his own human perspective that
is earth bound extending into the future. With reflective thinking,
he is able to see the reality of the divine provision from the
Father's perspective and count it to be true just as the Father
does. In this way the believer appropriates his position. He sees it
as real but not actual. This thinking will draw him to the Father's
right hand so that the Holy Spirit can fill up the deficiencies in his
life. In other words, the believer has mentally moved himself out
of the way so that the Holy Spirit can fill him. When the believer
appropriates his position, he can be spiritual and emanate the
things of the Holy Spirit. Positional truth is essential for one's
spirituality. Without it, a Christian cannot be spiritual. With it, he
can be spiritual and enjoy his spirituality as he sees himself as
the Father sees him. Primarily, a believer practices his position by
being spiritual. As he thinks of the various elements of his
position, he is able to relate to the ways in which positional truth
will practically influence his life here on earth. In most of the
contexts in which positional truth is presented, the
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implementation of practice is also revealed. This should
encourage the believer to be studying the contexts around the
positional passages. A believers relationship to other Christians
will be enhanced when he sees them as sharing in the same
benefits that he has in Christ. The fellowship in their position
leads to fellowship in actuality between believers. When the
believer understands that the Father sees all believers in Christ,
his own attitude will be more conformed to that of his Heavenly
Father. An understanding of positional truth will have a direct
influence upon the believers attitude toward his access to the
Father. Since the Father counts him to be seated at His right
hand, ready access is available to the saint. God encourages
communion and communication because of the close proximity
that the believer has in Christ. He does not need to be reluctant
to relate to the Father his interests and concerns when he is
spiritual. The Father's "ear" is a ready ear to listen to a spiritually
mature one in Christ.
A believers possessions forthrightly give him something that
can be used at any time here on earth. The Word of God
challenges him to learn not only what they are but also how to
use them to the glory of God. It is essential for him to be spiritual
in order to enjoy the blessings of using the possessions. He may
be using them to the benefit of the Body of Christ while being
carnal. The Body benefits but the believer does not receive the
blessing. He limits the effectiveness of what he has in Christ. The
Spirit filled believer is the only type of Christian that will be able to
enjoy these benefits.
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SECTION III
COMMUNION "TOGETHER" IN THE CHRIST
A CONTACT IN LOCATION
PARTICIPATION IN THE CHRIST
A NEW CORRELATION
SHARING IN NEW UNION
Another aspect of being in Christ is the fact that when an
individual is in Christ, he shares with Jesus Christ and other
individual believers. Scripture uses the preposition (_sun) to
indicate the togetherness that exists in Christ. In eight passages
the preposition occurs by itself indicating the sharing that exists in
Christ. There are 22 composite verbs that further convey such a
relationship in 37 passages. In the Greek New Testament there
are two prepositions that can be translated "with." _Meta is
commonly used to describe a proximity or closeness of company.
Two people on the job work with one another. They work in the
same office with different desks yet they share the same
employer. They are with one another in a sense in that they are
in proximity to one another. _Sun identifies a greater
closeness. Its closeness is one of an identifiable togetherness.
When a man and wife are seen together, they are seen as a
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couple sharing one another. They are an identifiable
togetherness. It is this type of togetherness that athletic teams
seek to have with their team members. They hopefully will think
like one another and will work together as a unit without
emphasis upon individuality. The idea of sharing in a
commonality is the emphasis of the word. It is the difference
between commonality and closeness. In Christ the believer
shares in a unity in which he is seen equal to other believers and
one with Christ. This is a sharing that carries over to the believer
in specific aspects of his life.
In the English language this same idea is communicated by use
of the co-, con- or com- prefix on composite words. Co- means
together in English. "Cohesion" means to be held together.
"Cooperation" means to work together. "Comment" is a sharing
together of a statement. "Comparison" is a taking of parts and
examining them together. "Confusion" involves a mutual
uncertainty. "Confidence" is an assurance in the reliability of
something. These are but a few of the composite terms that are
found in the English language. It is difficult to have a uniform
description of the provisions that the believer shares in Christ.
Ideally the co- prefix would establish the concept but it does not
work in many instances. The first six elements would be identified
as co-crucified, co-died, co-buried, co-made alive, co-raised, and
co-seated. It is easily seen why this will do nothing more than
create confusion. Because of this, "together" will be used to
indicate the sharing that exists in Christ.
An understanding of this element of the believers position will
enhance his perspective toward other believers who share with
him in Christ. He will see that what happens in his life is for the
common good. When one benefits in Christ, others will naturally
share in the benefit. All are together in the same thing. The
Church on earth and the Church in heaven share all of the
benefits because they are all in Christ. While the believer is here
on this earth, he begins to learn the value of sharing together
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with others in Christ. Since all grace believers are in the Body of
Christ, they all share in the same benefits in common. When one
learns about a benefit, he will ideally relate what he has learned
to other believers so that they can enjoy sharing the benefit.
Being in Christ provides an environment in which the believer
can relate together with other believers. It is the element that
makes a local assembly of believers function best. One believer
enjoys what he is and has in Christ with other believers when the
church gathers in meeting. There is a co-relationship in Christ
that may be manifested in the local assembly. This is the only
legitimate basis for the unity of the saints in the local group. It is
amazing how much essential Bible doctrine is built around one's
position in Christ. A stable knowledge of what the believers
benefits are in Christ will provide doctrinal stability. Such teaching
is founded upon the objective revelation of Scripture rather than
the subjective interpretations of man. From these truths other
Bible-based theology can be built. Too often the importance of
these truths are minimized in the churches. How often does one
hear someone say that being in Christ is important? Yet the
same person rarely instructs other believers in this truth. If it is
important, it must be taught and practiced. If the togetherness is
practiced, it will remove any need for many of the contemporary
programs that have infected Christendom.
A large percentage of the counseling should be dealt with in
Christ as those with spiritual gifts relate to those who have needs
that could be met with the specific gift. No longer does a person
who seeks help with his own problems call on another person for
help who has the same problems. The application of the
togetherness that exists in Christ will bring the believer into the
provisions that God has made for Him in his Savior. Rather than
relying on human resources, the believer is directed to rely on the
resources that he has in Christ. All of the seminars in
Christendom will never replace the importance of the fact that the
believer is together with other believers in Christ and sharing the
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same benefits. He shares as well with the Head of the Body and
finds his sufficiency there rather than in the substitute resources
of man.
Being together in Christ provides a horizontal perspective for
the individual believer. This horizontal perspective may be seen
here on earth as one shares his possessions in Christ. It may
also be seen in the third heaven at the Father's right hand as he
shares his position there together with Christ. A grace believer
can look at every other grace believer and say, "You have what I
have in Christ. We share together. Let's make it happen
together." Positional truth is more perpendicular as it is viewed in
the heavenlies and from the heavenlies. God counts believers to
be in Christ and there He sees them together with one another
and with Jesus Christ.
As could be expected, there is a distinction between position
and possession in these together type of relationships. God the
Father counts the believer to be sharing in the reality of what he
will be sharing in the future with other believers. Again the
difference between reality in the mind of God and actuality in the
lives of believers are distinct from one another. Since all believers
share in the same possessions, the Father sees them as sharing
them together wherever they may be and in whatever they do.
The together shared relationship emphasizes the idea of relating
together more that just being or existing in Christ. An individual
can easily see himself in Christ but being together in Christ
requires relationships with other believers. A corporate
responsibility arises. What is seen as individual carries directly
across to the whole. Many of the relationships that are described
with the "together with" preposition carry over from those
described by the "into" and "in" Christ passages. We are together
and we have together. Because of this, a believer should be
motivated to see how his position and possessions will relate to
his relationship with other Christians. Some will appreciate
sharing because they understand the importance of the doctrine.
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Others will be more reluctant to relate to the teaching because of
their reticence to see its importance or because of disagreement
with the teaching.
Ideally, with the shared responsibility, there should be a
harmony between believers who are living in their position in
Christ. Of course there are two problems that prevent such
harmony: ignorance and carnality. Too many grace believers
have been deprived of these essential truths. Much has been
made in the churches of the need to find principles by which to
live and many of those are taken from the Old Testament. Old
Testament revelation does not mix with grace revelation so there
is a depreciation of the importance of being in Christ. Because of
this, the sharing that Scripture teaches as being in Christ is no
longer taught and so is not practiced. Carnality either reinterprets
"in Christ" truth or refuses to accept it. Carnality itself is divisive
(cf. Gal. 5:19-21). Its doctrine is divisive. It automatically reacts to
that which will permit a harmony between believers. It cannot
tolerate that which draws believers together with sound doctrine.
Most of the abuse of the harmony involves the rejection of the
truth by the sin nature. Such harmony is built upon the whole
spectrum of "in Christ" truth. When there is agreement concerning
the significance of everything the believer is and has in Christ,
there will be a sharing in a horizontal manner.
The grace believer relates not only to all other grace believers
in Christ but also with Christ as the Head of the Body. My
recognizing my role with Christ is a part of this togetherness. "I
am seen as together with Him. I participated in His work together
with Him in its every detail. We are seen as having shared
together in each phase." This is evident in the way that the
"together" passages clearly show co-participation in each phase
of His work.
"Union" is a word that describes the sharing and togetherness
that the believer has in Christ. Though the term is often used to
describe the relationship that the believer has in Christ, it makes
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better sense when tied to the togetherness in Christ. Christians
are united together with Christ in an intimate closeness. Because
of their union with Christ, they are united together with other
grace believers. All stand together in a unity, the Body of Christ.
In the Body cohesion and correlation are provided. Togetherness
is a natural part of being in Christ.
Sharing Together In Position
The saint's heavenly position in Christ is more than an
individual circumstance. He shares it with all other grace
believers. God the Father imputes position to the whole Body
because of the Work of its Head. As an individual, a Christian can
appropriate it and enjoy it but position was designed to be a
group benefit. As he grows in his present tense salvation, the
believer will see more and more of the significance of his position
as a corporate condition. He will fix his attention on Jesus Christ
and through Him relate to other believers. The difference
between what is reality in the mind of God and actual in the life of
a believer must be recognized. The more the believer counts to
be his in Christ, the more he reflects on his position and the more
he will see that others share the same condition in the
heavenlies.
Positionally, God the Father sees the believer together with all
other believers. Interestingly enough, He sees every grace
believer as sharing in the same position. Every Christian living
from the day of Pentecost until the present is included. Anyone
who believes the gospel by which we are saved before Christ
comes back for the Church is also included. We can easily see
Christians that we know as being together with us in the Body of
Christ but it is more difficult to imagine those we do not know.
Because of this, we will think in terms of our union with one
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another in terms of the present tense. Naturally, this will stimulate
us to live in our present tense salvation as it is expressed toward
others who are together with us in Christ. Mutual imputation
encourages mutual recognition. Since we are together in Christ,
we have a common ground for our sharing with one another. A
good conversationalist begins his speaking with another person
by addressing subjects that are of mutual interest. They share an
interest and so are drawn together. How many Christian
conversations begin with the subject of the shared position in
Christ? Unfortunately, not many do. Is it that too little is known
about the relationships in Christ? Could it be that very few
believers are living in light of their position and so are incapable
of sharing the joys of living in Christ with other saints? May these
pages provide a catalyst that will encourage the believer to be a
good, God glorifying conversationalist with other believers about
common benefits in Christ.
As has been said, there is a tremendous overlapping of
"together in Christ" truth and "in Christ" truth. Scripture
distinguishes the two for the sake of emphasis and therefore we
must distinguish them for the same reason. "In Christ"
emphasizes the individual's position and possessions while
"together with Christ" emphasizes the corporate position and
possessions. Both are tremendously practical. Both enhance and
make possible an effective spiritual life to the glory of God. The
first six elements of "together in Christ" truth provide a step by
step indication of union with Christ's death, burial, resurrection
and ascension. Every grace believers life in Christ begins with
Christ's crucifixion. In spite of what some would like to teach, no
grace believer or group of grace believers is ever seen as being
united with Christ's earthly life. Our life begins with His cross
work. The Christian has no reason to "follow in Jesus' steps" or to
"follow Christ's example." A dear Christian friend often reminds
the saints of the incongruity of following Christ's example when
he asks those that believe that they are to follow Jesus' example
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to walk on water as a starter. No human being can follow Jesus'
example for He was the God-man and in His deity He was able to
live a life that is impossible for any other man to live. Those who
attempt to follow in His steps automatically deprive themselves of
the blessings of spirituality. They substitute standards for
themselves that God has not placed upon them. They miss the
joys of the relationship that a Spirit-filled believer has with the
Persons of the Godhead in his life. God's imputation goes back to
Christ's cross work and carries forward from there. Our
relationship to God is established in the transaction done on the
cross. Jesus' earthly life provided nothing for the Christian's
salvation. His cross work provided it all. Each step from
crucifixion to ascension is isolated in Scripture as that which the
believer shares with Christ and other believers. Even though it
may appear to be redundant, we will follow each step in its logical
order so we can see the significance of what we have together
with Christ.
Crucified Together--Romans 6:6; Galatians 2:20
Positionally, Christians have shared together in Christ's
crucifixion. When Christ was nailed to Calvary's cross, we were
nailed there together with Him. As He took our place, every
painful, tormenting phase of the crucifixion was suffered by our
Substitute as He took our place. In Christ the Father counts us to
have suffered together with Him in the overwhelming grief and
pain of crucifixion. A graphic description of crucifixion is not
necessary. The Roman cross and capital punishment procedure
are well understood by most believers. Suffice it to say that Christ
hung on the cross, impaled by the nails, crowned by thorns,
scoffed in derision, rejected by mankind, suspended between two
thieves and between earth and heaven to die a double death for
the unrighteousness of all mankind. His crucifixion violated every
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human law yet no one cared except a few disciples. The very
crowds who followed Him during His ministry had abandoned
Him. A few true believers assembled at the cross to see their God
hanging on the tree. They had believed that He was God and so
were saved. His miracles had pointed to His deity but many
accepted the miracles and denied that He was full deity. He hung
as a sacrifice between earth and heaven. Jesus, God the Son,
lifted up. For three hours He was separated from the Father as
He hung there above an earth clothed in absolute darkness. "It is
finished!" The work was done. The temple veil was rent from top
to bottom no longer a barrier between God and man. He was
separated in death from His physical body and commended His
spirit into the hands of the Father, their fellowship being resumed.
Volumes have been written about crucifixion with all of its
awfulness. In all of the horror of Christ's crucifixion is that
wonderful statement that it brought pleasure to the Father. No
wrath of God was manifested at Calvary. Only divine satisfaction
at the provision that was made. The Father was not a sadist who
enjoyed the pain of another. He was pleased that the mutual plan
of the Godhead was fulfilled to perfection, divine perfection. "I
share in a crucifixion that pleased the Father. My penalty was
paid. My salvation was made possible."
As grace believers, we all share in Christ's crucifixion. "While
experientially knowing this, that our old man (our old position in
Adam) was crucified together with Him, in order that the body of
the sin nature might be rendered useless, that we should no
longer be serving as slaves to the sin nature (Rom. 6:6)."
Crucifixion is, of course, directly related to death. Its purpose was
death. Christ was crucified for the sin nature as well as for every
other form of unrighteousness, It would be a blessing if the sin
nature were actually dead. If the person lost his sin nature at the
moment he believed the gospel, his life would be much smoother.
A believer is baptized into the Body of Christ as one who has
been crucified together with Christ. He is not born crucified but is
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baptized by the Spirit as crucified. Though regeneration and the
baptism of the Spirit occur at the same time, a Christian receives
different benefits from each and the benefits should not be
confused. God the Father counts this to be true and only as a
believer lives in his position is he able to actually have victory
over the sin nature. He still carries the nasty thing around in his
body and will not be free from it until he receives his glorified
body in the Rapture. The body is not evil. The nature that is in the
body is evil. Every believer should recognize that every other
believer has the same potential together with Christ for victory
over the sin nature. Together with Christ, we desire to live in our
crucifixion to the sin nature. The only way that this can happen is
for the believer to be spiritual. By his spirituality, he is able to live
in his new nature (2 Pe. 1:4) which is a manifestation of the
Father's nature. He was crucified to the sin nature but is made
alive to live in the new nature.
"Together I have been crucified and remain in that state with
Christ, but I no longer am living, but Christ lives in me; but what I
am now living in the flesh, I am living by faith concerning the Son
of God who loved me and gave Himself up in my place (Gal.
2:20)." Living as a crucified one is the basis for the indwelling
Christ to live out His life through me. Here the results of the
baptism of the Spirit are united with the results of regeneration.
The believer is seen as crucified in his baptism by the Spirit while
Christ indwells the believer by regeneration. In the context it is
evident that Christ was crucified to the Mosaic Law and the
believer shares in that victory. But as has already been stated,
the law was only effective if it was placing controls upon the sin
nature. That is to say that our co-crucifixion has dealt with the sin
nature and everything pertaining to it. Paul goes on to say that if
a person chooses to live by law, he is frustrating the grace of God
that set him free from the sin nature. "I am not setting aside (or
annulling) the grace of God, for if through the law is
righteousness, then Christ died undeservedly freely without
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cause (Gal. 2:21)." In other words, it is an insult to the Crucified
One for a believer to be living in his sin nature and under the
Mosaic Law or under any law principle. The crucifixion of Christ is
of no value. That which is imputed to the believer is worthless.
God encourages a community effort by the saints since we are
seen together as co-crucified ones. Avoiding the sin nature
should be encouraged. Believers need to study biblical spiritual
life revelation so that they can be enjoying the freedom that they
possess from the sin nature in their shared crucifixion together
with Christ. The time has come to forget Christendom's standards
for spirituality and to return to the Scriptures for grace revelation
for grace believers. Forget bootstrap religion and live in your
position letting God perform His will through your life. We share
the victory, so why not live the victory? Too often when a fellow
believer is living in his sin nature, we ignore him committing him
to the grace of God and go on our way. His problem is a
community problem. We were crucified together for the sin
nature. Sadly, too few churches have a spiritual majority. Most
have a carnal majority that is an open insult to the One who was
crucified. A carnal church will not relate to the truth of shared
crucifixion with Christ because most of his people are not living in
light of that truth. Their very actions refute the validity of the
crucifixion of Christ. They would rather submit to the law rather
than submit to the freedom provided by Christ's crucifixion. Oh
that contemporary churches would see the importance of living in
the crucifixion of Christ. One must be reminded that crucifixion
alone is not enough. Christ's work provided far more.
Died Together--Romans 6:8; Colossians 2:20;
2 Timothy 2:11
The agony of crucifixion produced physical death. Gradually as
the crucified one hung on a cross, his strength ebbed. Soon he
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was unable to support himself, limiting his ability to breathe. Soon
he died of suffocation. In the case of our Savior, He did not die
as the normal person who was crucified. First, He was separated
from the Father for three hours in spiritual death before He died
physically. Secondly, He willed Himself to die. From the human
view, He died prematurely. He died before one who was crucified
normally died. When He commended his spirit to the Father, He
willed to die dismissing His soul and spirit which departed from
His physical body. Three passages clearly relate to Christ's death
that we share together with Him. In two of the passages, the
Spirit assures the believer that he does not remain dead but will
live again in Christ.
"For the one who died stands as one declared righteous
concerning the sin nature. But since we died together with Christ,
we are believing that we will live together with Him, intuitively
knowing that Christ having been raised out from among dead
ones no longer is dying, death is no longer lording it over Him
(Rom. 6:7-10)." The death described here is Christ's spiritual
death in which He (as a person) was separated from the Father
for the three hours from noon to three p.m. As a result, the Father
was satisfied concerning the sin nature of mankind. Propitiation
was accomplished. Christ's righteous death paid the price
concerning that which brought spiritual death to man, his sin
nature. He met the righteous requirements of God for dealing
with it. The sin nature is completely contrary to the righteousness
of God. Inherent in the understanding that we died together with
our Substitute is the anticipation of the life that we would share
together with Him. Through His death, He gained absolute victory
over death itself taking away its authority over Him and all dead
ones. When Christ said, "It is finished!", it was finished for us
together with Him. The work of propitiation was done, completed--finished.
In His death, grace believers are also free of the
dominion of spiritual death and have the potential to be living in
the realm of life.
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"Therefore I am enduring all things because of the chosen
ones, in order that they also may acquire salvation, the one that
is in Christ Jesus with eternal glory. Faithful is the word: for since
we died together with Him, we will also live together with Him
(2 Tim. 2:10, 11)." The salvation that is in Christ involved the
believers sharing in the death of Christ. The context does not
clearly describe a single element of Christ's death. Neither
spiritual nor physical death is specifically noted in the context. A
general reference to both seems to fit best in the context
describing both physical and spiritual death. Paul's goal was to
be the instrument of God in bringing the elect into the Body of
Christ so that they would share in the salvation that God has
provided there. Salvation in Christ is the result of both Christ's
physical death and His spiritual death. Together with Christ, all
bases were covered. Nothing was left that needed further
treatment. The information from God is seen as perfectly reliable
(faithful) concerning the extent of the effectiveness of the death
of Christ. We all share together in the death of Christ, together
with Him; and so we all share together in the benefits that accrue
from the work. As has already been said, when He died, we died.
That is perfect substitution. Together we are credited with His
work. Christians share in the same salvation because we share in
the same death. One of the beauties of the truth is that we are
not considered to be the walking dead but rather those who have
died and are now alive together with Christ.
"Since you died together with Christ from the elements of the
world system, why as living in the world system do you permit
laws to be imposed by one's self: Do not touch, do not taste, do
not handle, which things are all for corruption (or decay) in the
using, according to the injunctions and doctrine to be believed but
not practiced of man? Which things indeed are a word continually
having a quality of wisdom in self-devised worship and humility of
mind and severity (or rigor) of the body, not in any honor for the
gratification of the flesh (Col. 2:20-23)." Together with Christ we
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died from the rudiments of the world system. The Greek word
translated "die" means to kill or relieve of the expression of life.
When He was relieved of the expression of His life, we
participated in the event. All of the elements or component parts
of the world system do not need to have an undue influence
upon the grace believer for he has died to them in Christ.
"Worldliness" is often the subject of opposition in Christian
churches and war is declared on various manifestations of
worldliness. Certain elements of the world system are considered
to be evil while others are acceptable. What a believer does not
do becomes the standard for his "spirituality." Isn't it amazing
what a diversity of standards there are that exist in evangelical
churches? The diversity is contradictory. Together all believers
have died to every element of the world system. No element is
counted to be good or bad because the Christian is dead to them
all. Because we all died together with Christ to the elements of
the system, we no longer need to fight it. We can see it from
God's perspective. "if I am dead to the system, why should I let it
control my life in any area. It was important enough for my Savior
to have died to (or away from) its elements. Since I am seen as
together with Him, why should I get involved with its elements any
more than necessary?" Every believer is in the world system but
he is not of it (Jn. 17:14, 16). He is living in the world system but
as a spiritual believer he is not to misdirect his _agape
love toward it (1 Jn. 2:15). He has victory over it so that he can
use it together with other believers while not abusing it. "And the
ones who are using the world system as not ones who are
abusing it for themselves, for the outward fashion of this world
system is passing away (1 Cor. 7:31)." Based upon the believers
victory with Christ and all other true Christians, the world system
does not need to control him as long as he is spiritual. Satan
designed the system to control the sin nature. If the believer is
carnal, he automatically falls under the influence of the world
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system in some way. Often the religious works of the flesh
prevent him from falling under the control of some of the
elements of the system but he is controlled by many more. One
must be reminded that human organized religion is a part of the
world system. A large part of Christendom is a part of the world
system. Together with Christ and all Christians, the spiritual
believer can be appropriating his victory. All of the elements of
the world system are designed to bring satisfaction or gratification
to the flesh (cf. Col. 2:23). Those who say that the world system
does not satisfy are wrong. There is a form of satisfaction that is
derived from the system that meets the need of the unbelieving
or carnal heart. A believer can be spiritual and satisfied in Christ
or he can be carnal and find satisfaction in the world system. The
choice is his. Separation from the world system has already been
accomplished in the death of Christ and we share that separation
with Him.
When a spiritual believer sees another believer taken up with
the world system and abusing it, he will recognize that a believer
is not appropriating the position they share together in Christ. He
will be concerned and, as the Spirit leads, will attempt to
encourage him to recognize what is mutually theirs together with
Christ. The system does not need to have authority over my life
as a believer. It does not need to have authority over the other
believers life. When we together appropriate what we have in
Christ, we will provide a basis for mutual encouragement. How
can something to which one is dead have any influence? A
spiritual believer is living in the realm of this death and away from
this influence. It is interesting that Paul clearly says that we all
together are living in the system but do not need to be under its
perverted influences because we share together in Christ. When
spiritual saints gather together, they do not need to be influenced
by the world system. Too often we have been so thoroughly
indoctrinated in the world's philosophy of life that we base many
of our Christian decisions together on that bent of mind. The
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more that believers relate together in their position in Christ the
less the thinking of the world will influence their decisions. The
local church will not be run as a business. Christian teaching will
not follow the principles of the education of the world system.
Worldly religious tradition will not be permitted to infiltrate the
assembly. Church finances will not be raised by world system
methods. Popular programs will have much less influence. The
worldly entertainment ethic will no longer be labeled "worship."
The "bigger is better" philosophy will cease to influence the
church. Success will no longer be built on numbers whether it is
counted in people or in dollars. The whole way in which groups of
Christians think will be changed if they understand the
significance of the fact that they have died with Christ from the
world system. Corporate death to the world system will have an
influence on the local assembly when it is understood. Scripture
challenges the belief system of many church people in the way
that they relate to the world system. Both extremes need to be
challenged to go back to grace revelation and see that the
extremes are not a part of God's program. Some Christians are
totally overtaken with the world system while others are in a
perpetual fight against it and neither conforms to the position of
all Christians together with Christ.
Together all saints died with Jesus Christ in both His spiritual
and physical deaths. Because of this, God could relate to saved
human beings together with their Substitute. Christ did the work
of dying. God the Father imputes the work to all grace believers.
We share it mutually and as individuals have the potential to
rejoice in His accomplishments. While we are on earth, we have
the choice either to appropriate the work in our thinking and
share the thinking with one another or to ignore the work and
accept some substitute for it. May we together conform to our
position that we have shared together in the death of Christ.
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Buried Together--Romans 6:4, 5; Colossians 2:12
What better way is there to prove that someone is really dead
than to bury their corpse. Burial gives a sense of finality to a
funeral. The physical body is left to the elements. The grave is
closed. No plans are made to open the grave again. History tells
us of those who questioned the reality of death and of coffin
makers benefiting by making burial units that had bells or
telephones attached in case the dead one was still alive. Of
course no bells rang and no phone calls were made, Death was
final. Christ's physical death was proven by His burial. The
Roman spear plunged into His heart cavity proved that death had
taken place on the cross. Satisfactory evidence was given to
Pilate to permit the body to be taken from the cross and hurriedly
buried. Christ's burial was important enough to be included in the
gospel (1 Cor. 15:1-4). There it is a proof of the reality of His
physical death. He really died! Grace believers share in His
burial. What better way is there to prove that the believers
participation with Christ was complete? He was buried together
with Him. We were all buried together with Jesus Christ.
"Or are you experientially ignorant that as many as have been
immersed into Christ Jesus, have been immersed into His death?
Therefore we were buried together with Him through the
previously mentioned immersion into the previously mentioned
death, in order that like as Christ was raised out from among
dead ones through the glory of the Father, so also we might walk
in newness of life. For since we have become planted ones
together (for the purpose of growing) in the likeness of his
previously mentioned death, but we shall also be of his
resurrection (Rom. 6:3-5)." Paul considers burial to be a logical
result of death. It carries over to the believers position in Christ.
Mutual death means mutual burial. Shared death involves shared
burial. Spirit baptism makes the believer a participant in the
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burial. Burial brings the immediate prospect of resurrection and of
the life that is provided in that resurrection. Burial is the bridge
between Christ's death and His resurrection. Without His burial in
the manner in which it took place, the conspiracy against Him
would have been successful. Because He had promised to rise
from among the dead ones with whom He had been buried, the
Jewish leaders asked Pilate to seal the tomb and to set a guard
of Roman soldiers to protect it. They suggested that His disciples
might come and take the body and say that He had risen (Matt.
27:63, 64). In those arrangements they proved that they really
believed that Christ was dead and that burial was the end of it all.
When He rose from the dead, they carried their conspiracy
further. They claimed that His disciples had stolen the body
denying any possibility of resurrection (Matt. 28:11-15). Every
party to the death of Christ agreed that He had died and that He
needed to be buried. We shared in that burial with Him. It
provides a proof to us that His death was real and provided
everything that Scripture says it did.
In Romans 6:5 the idea of being planted with Him carries the
idea even further. Some translate the word "united with" that
does give a part of the root idea. The word has the idea of being
planted so that growth can take place in a close, intimate
manner. As a seed is planted in the ground with the prospect of
sprouting and growing to a full sized plant, so is our burial with
Christ. Together with Him we were buried so that we would rise.
This aspect of burial is a real blessing because in three days He
rose from the dead. His burial was short term. Physical decay
was prevented from taking its toll. For three days we shared in
His burial and then we were given life to raise together with Him.
This verse promises a literal physical resurrection for the believer
should he die.
"In whom also you were circumcised with a circumcision not
done by hand by the putting off of the body of the flesh by the
circumcision of the Christ, having been buried together with Him
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in baptism ... (Col. 2:11, 12a)." Paul is not substituting water
baptism for Old Testament circumcision. He says that the burial
of the believer together with Christ is a proof of the propitious
work of Christ concerning the sin nature or the flesh. If we had
not been buried together with Christ, we would have had no proof
that His death had dealt with the sin nature. In our shared burial
we have confidence that in the Father's mind the sin nature no
longer is viable. It is real in the mind of God but not actual in the
lives of many saints. Our co-burial is the stamp of confirmation
that our co-death was effective.
Being buried together with Christ and one another provides
assurance of the effectiveness of our mutual death and certainty
of our mutual resurrection. It is the affirmation of all we share. We
might remind one another of the relationship that the Father sees
in our burial with Christ. At the moment of our salvation, the
Father saw us as not only having died for our sins, but also as
having been buried as a proof of the validity of physical death.
The message is signed in our shared death, sealed in our shared
burial and delivered in our shared resurrection.
Made Alive Together--Ephesians 2:5; Colossians 2:13
A resurrection without life makes no sense. Inherent in the idea
of resurrection is that life is given never to be lost again.
Resuscitation involves the reception of life again after death but
the recipient dies again after a period of time. One who has died
and been buried needs life in order to participate in resurrection.
God makes note of this step in the believers shared position in
and with Christ. Animation precedes resurrection. It is life before
the lift.
It is interesting how the shared life is provided for the believer.
"And you, existing as dead ones in trespasses and in the
uncircumcision of your flesh, He co-quickened you together with
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Him, forgiving you all the trespasses (Col. 2:13)." The moment
before we were saved we were dead ones in trespasses and the
uncircumcision of our flesh as well as our sins (cf. Eph. 2:1). We
needed life but there was no spiritual life outside of Christ. At the
moment we believed the gospel, we appropriated all of what
Christ had done. Together we share in His life, the life necessary
for resurrection, resurrection life.
Ephesians 2:4, 5 conveys parallel ideas. "But God being rich in
mercy, through his great love with which He loved us, even when
we were existing as dead ones in trespasses made us alive
together with Christ, by grace you are ones having been saved."
The passage goes on to tie the shared life with the shared
resurrection of all Christians. Resurrection life replaces spiritual
death. Resurrection life is a kind of spiritual life for it is a life
that is imputed to the believer by God the Father. God the Father
sees all believers seated alive at His right hand just as Christ is
alive. We live together with a shared type of life. It is a life that is
not as diversified as many would like it to be. It is the same life
that Christ had in His resurrection. Such a life may be manifested
individually but it retains the same quality. It stands in
contradiction to the old realm of death in which the person
existed before his salvation. Life is given to the believer as an act
of divine mercy. Together all of mankind suffers the results of sin.
Individually, saints were suffering from the results of sin. Our
suffering was perpetual death. We were totally separated from
God. By His mercy, God intervened and provided the life in Christ
for all of the redeemed. When a person enters the Christ, he
shares in that life. Immediately, it is possible to set his frame of
mind on the imputed life.
There is some question as to whether Romans 6:8 and 2
Timothy 2:11 refer to spiritual life or physical life. "For since we
died together with Christ that we shall also live together with Him
(Rom. 6:8)." The context indicates that in the future we will live
together with Christ who has been physically raised no more to
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die. Since this is tied to physical resurrection, this is not a
reference to a sharing together now in positional truth. The fact
that we died with Christ simply guarantees that we will be
resurrected and share in the benefits of such a physical
resurrection. "... For since we died with Him we will also live
together with Him; since we are enduring also we will be reigning
together with Him; since we say no, that one also will say no to
us; since we disbelieve, that one remains faithful, for He does not
have an inherent strength to say no to Himself (2 Tim. 2:11b-13)."
The immediate context involves future events that are indicated
with the future tense. Future life together with Him after the
Rapture is affirmed. Hence, there is a future provision built upon
our sharing in the death of Christ. He confirms that we will be
physically resurrected in the future and share with Him in the
future.
Together with Jesus Christ, the Father sees all Christians as
having the same life that Christ did when He was raised from the
dead. This life qualifies the believer to be a participant in his
position as being a resurrected one. Together all believers are
seen as alive to God with the same vitality as Christ has at the
Father's right hand. Where there is life there is a relationship. The
Father sees the believer as living at His right hand but what He
sees goes beyond that. All believers share the same position with
Christ.
An essential question involves how such a life can affect the
corporate whole in relationships to one another. A hint is given in
the two key passages of Scripture. Together we actually are
expected to avoid our old position in spiritual death. Trespasses,
the sin nature and sins do not have a place in the life of the
believer. As a whole, spiritual Christians living in their position can
discourage those who may be moving into the old realms of
existence (cf. Gal. 6:1). They themselves seek to live as those
who are alive to God in closer conformity to the life of the
resurrected Christ. When Satanic attack or the world system
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stimulates the sin nature's appetite, the spiritual believer can
prevent his succumbing to the sin by reckoning himself to be alive
to God. When a believer is carnal, he must count himself to be
alive as a part of the process of becoming spiritual. "For in that
He died to the sin nature He died once; but in that He lives, He
lives to God. And in this way, be reckoning you yourselves to be
dead ones indeed to the sin nature but living with reference to
God in Christ Jesus (Rom. 6:10, 11)." Mutually, we can be living
as those who have died to the sin nature and who now have a
new realm of life that we share together with one another and
with Jesus Christ Himself.
Raised Together--Ephesians 2:6; Colossians 2:12, 13; 3:1
One cannot overemphasize the importance of grace believers
sharing in the resurrection of Christ. Resurrection is the
culmination of His work. By resurrection He affirms that His work
is completed and that He was qualified to act as our Substitute
being both man and God. The transaction is finished, done.
Grace believers share together with Him in His resurrection. Our
life in our position is the same quality of life that He received
when He was raised from among dead ones. As the eternal Son
of God, He provides Christians with true eternal life as a result of
regeneration. But by the baptism of the Spirit, the believer
receives resurrection life that is a life at the Father's right hand.
There he is victorious over his spiritual enemies. Though we
received shared life before our involvement in His resurrection, it
is our participation in His resurrection that makes this life evident.
Because of this, the life is called resurrection life. Just as much
as Christ's resurrection is essential to the gospel for a man to be
saved (cf. 1 Cor. 15:1-4), it is essential for the believers
spirituality. If one lives as dead, he is not very functional. A
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corpse in the presence of anyone gets "old" after a while. God
went the next step further by providing a life in which to live in
one's position. We are not just counted as having died by the
Father but are seen as raised together with Christ in His victory.
God the Father counts us to have shared in Christ's resurrection.
We will not "feel" resurrected because our resurrection life is only
real in the mind of God. It will affect the way we behave though
we will not actualize it here on earth. We are counted in sharing
together with Christ and one another in His resurrection. Together
we may look at our resurrection life as our Heavenly Father does.
It is real but not actual.
"And He has raised us together with Him and seated us
together with Him in the heavenlies in Christ Jesus, in order that
He might exhibit in the ages that are coming on the excelling
riches of His grace by kindness toward us in Christ Jesus (Eph.
2:6, 7)." Our participation with Christ is based on our being in
Christ. "Having been buried together with Him in baptism, in
whom also you were raised together with Him through the faith by
the energy of God the one who raised Him out from among dead
ones (Col. 2:12)." The same energy that raised Christ from the
dead provided us with our resurrection life. By the open
manifestation of divine omnipotence, Christ was raised. All three
Persons of the Godhead were involved in His resurrection and
also in our positional resurrection. To live in resurrection life is to
live in the power of His resurrection (cf. Phil. 3:10). As the
believer comes to enjoy the fullness of his resurrection in Christ,
he will be quick to share that element of his position with other
believers who also have been imputed the same life. One of
God's purposes for providing resurrection life and for the
believers participation in Christ's resurrection is that He will be
exhibiting the riches of His grace through the believer in his
position. Grace is a manifestation of God's attribute of love.
Through the Church, human and spirit beings will see the many
faceted grace of God.
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Because we share together in Christ's resurrection, God the
Father encourages us to be thinking in response to the
magnificence of the position. "Therefore since you have been
raised together with Christ, be seeking the things above, where
Christ is sitting for Himself at the right hand of God; be reflectively
thinking on the things above, not the things upon the earth. For
you have died and your life stands as being hidden together with
Christ in God; when Christ is manifested (or brought to light), our
life, then also you will be manifested together with Him in glory
(Col. 3:1-4)." Christians cannot review this passage often
enough. We are counted as ones who are co-resurrected with
Christ. On that basis, our seeking things above and our reflective
thinking should respond in a positive manner. Because we have
been raised together, we will be manifested when Christ is
manifested in His glory. Our future is directly tied to our
resurrection in Christ. Together we share the resurrected label in
the presence of the Father. The work is completely finished in the
mind of God and nothing can be added to the resurrection that
we share together with Christ.
All grace believers are together in resurrection. One does not
need a single holiday each year to remind him of the resurrection
of Christ. Easter celebrates an event with an amalgamation of
pagan practices that conceal the full value of the resurrection of
Christ. For the grace believer, every day is resurrection day. In
Christ he should be recognizing that at every moment of every
day the Father sees him just as resurrected as Christ is. When he
reflectively thinks upon who he is in Christ, he will see himself as
a participant in Christ's resurrection. When he relates to other
believers, he can then see them as sharing in the resurrection of
Christ with him. If believers are mutually thinking of their shared
relationship as resurrected ones, there is a special ground for
relating to one another here on earth. Since we share together in
resurrection in the third heaven, we can relate together as people
who have a common condition. When Christians are thinking
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together of their resurrection, their conversation and attitudes will
all radically change as they relate to one another. An
understanding of our shared participation as resurrected ones is
an antidote to depression and other attitude problems. No matter
how overwhelming conditions may seem to be here on earth, we
all share in the magnitude of our resurrection in Christ. Since we
share this common position, we should share our reflective
thinking together on that position. Such heavenly thinking will
enhance the good that spiritual believers will be able to
accomplish while here on earth. To many believers who
understand this element of their position, their resurrection is the
truth that holds their attention in the heavenlies. How many
churches spend time in their services encouraging one another to
be thinking of their sharing together with Jesus Christ in His
resurrection? Very few do. Every Sunday, the first day of a week,
all Christians should be reminded of Christ's resurrection and
their participation in it as they gather together. It is in
commemoration of His resurrection that we gather on the first
day. When the local church is reminded of its relationship to
Christ's resurrection on Sundays, a foundation is laid for the daily
appreciation and consideration of one's position. "We are
gathered here on this the first day of the week because our
Savior was raised from the dead on this day. We share in His
resurrection because we are in Him. May we rejoice in His
resurrection and our resurrection in Him? This is the day that the
Lord hath made, let us rejoice and be glad in it."
Seated Together--Ephesians 2:6
No passage of Scripture says that a grace believer participated
in Christ's ascension. The closest it comes is to say that we are
seated together with Christ. The only way that is possible is
through a participation in Christ's ascension. We share in the
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place where He is seated at the Father's right hand. One must be
reminded that He shares the Father's heavenly throne. The very
place where spirit beings congregate to meet the Father is the
place that the Christian shares together with Christ. "And He has
raised us together with Him and has seated us together with Him
in the heavenlies in Christ Jesus (Eph. 2:6)." There is a natural
progression from crucifixion to being seated in the heavenlies
together with Christ and one another. We are counted to be in
His position of glorification in heaven. At the Father's right hand,
we participate together in a special position of privilege. God
counts finite men to be seated with Christ over every order of
spirit beings. As a result, there will be a continued manifestation
of the grace of God through us as we relate together with Christ.
God the Father counts us to be fully at His right hand. It is
certain that we will actually receive the benefits of the position in
the future.
The believers perspective changes when he recognizes the
uniqueness of this position. He can look from his position with the
divine perspective. The things of this earth change their levels of
importance to him when he sees them from the Father's point of
view. The believer develops a greater interest in God's program
as it is revealed in Scripture. How can a believer look at things
from God's perspective if he does not know what that perspective
is and what the parameters are? This element of positional truth
will drive the believer to further study. As a result, earthly
activities become unimportant. Only those things done by the
individual saint or by any group of saints must be accomplished
by the working of the Holy Spirit. Together we share
responsibilities, as we understand the program of God. Together
we must be spiritual in order to see the will of God accomplished
in our activities.
The attitude of believers toward spirit beings and other human
beings will change. Again the divine perspective will cause us to
see the grace of God that has placed us in our position. Then we
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can see that we have the responsibility of exhibiting God's grace
through the way we live as individuals and as a group. The grace
of God is mediated through human instruments in order to
provide practical instruction of spirit beings. When the Christian
understands this, he will be more and more responsive to God's
grace and willing to avail himself of that grace. We have the
opportunity to represent what the Father sees as we appropriate
our position here on earth. There is no room for pride of position
because every part of it is graciously provided. We are seated
together in Christ's merit and not our own. By the working of the
Holy Spirit in spiritual believers, it is possible for the grace of God
to be manifested to human beings. Unsaved people will never
know that the reason for the believers present behavior is that
God has placed him together with Christ and seated him in a
position of privilege at His right hand. They will know that
something is different but will be unable to really understand what
it is.
Given All Things Together--Romans 8:32
God's provision for the believer in Christ is extensive. All that
the believer shares with Christ is essential in God's program for
those He has chosen as His own. "Therefore what shall we say
toward these things? Since God is for us, who is against us?
Who indeed did not spare His own Son, but for us all He
delivered Him, how will He graciously give to us together with Him
the previously mentioned all things (Rom. 8:31, 32)." The context
determines what "all things" are. A person will not desire to have
everything in a literal sense. He would have as many useless or
evil things as he would have good things. Limits must be placed
upon the things by the context and such a limit exists in Romans
eight. The things that are found in the context clearly relate to the
outworking of God's decree and the participation of the believer
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in its provisions. The steps of the divine operation by which a
person becomes a Christian began in eternity past. In the
preceding context there is a tie to the past that culminates in the
believers call to salvation. As a result of a believers call to
salvation, he has specific benefits that immediately accrue to him
that are included in the "all things." The elements of the decree
are purpose (vs. 28), foreknowledge (vs. 29), predestination (vss.
29, 30) and choice (vs. 33). God works out the decree by
providing specific benefits at the believers call to his salvation
(vss. 28, 30).
Everything that the believer has in Christ is a result of his call
to salvation. He was declared righteous at a point in the past and
continuously in the present (vss. 30, 33). He shares in the glory
of God as a result of the past work (vs. 30). Because of the
substitutionary work of Christ, no one can make an accusation
against the believer that is valid since he is in Christ. By our
Substitute, the slate is wiped clean and no charges can be made.
God has declared every believer to be righteous by implication.
As a result, there can be no judgment made and no penalty given
for the price is perfectly paid (cf. vs. 34 and vs. 1). Christ's
intercessory ministry affirms the value of His substitutionary work.
By His intercession, He keeps the believer from being
condemned. By this work, Jesus Christ keeps the believer saved
(vs. 34). As a result, the believer is secure. He is as secure as his
Savior is strong. His Savior's work is sufficient. A denial of one's
security is a denial of the value of Christ's intercessory ministry.
Nothing and no one can separate the believer from the love of
Christ (vs. 35). Paul affirms this by asking a rhetorical question
that demands a negative answer. Absolutely nothing by any
stretch of the imagination will be able to separate the Christian
from the love of God. Because the Christian is in Christ, he
receives the love of the Father (vs. 39). Not only does the
believer have all things provided together with Christ but he also
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is secure in everything he has in Christ. "More secure is no one
ever than the loved ones of the Savior" or better "the Father."
The antecedent of the neuter form "all things" is found in the
neuter "these things" in verse 31. Everything is provided in Christ
to keep a believer saved. There are no deficiencies in the divine
provision. There are no loopholes through which a Christian may
escape or be taken. Many in Christendom are uncertain as to
whether or not a person can lose his salvation. A friend who had
served the Lord many years said, "I have problems with the
doctrine of eternal security. I know people who I am sure have
lost their salvation." My response was, "Can you lose your
salvation?" His immediate response was, "I could but I won't." It
was almost as though his years of service had finally guaranteed
that he would not lose his own salvation. I asked, "Can you lose
eternal life? If you can lose it, it can't be eternal." He was left in
a quandary. A few days later he affirmed that a believer couldn't
lose eternal life. The sad part of the story is that several weeks
later he again said that he believed that some people could lose
their salvation though he couldn't lose it himself. Uncertainty
about the sufficiency of the things that the believer has together
with Christ always prevents spiritual maturation. My friend
demonstrated little spiritual growth in spite of many years of
Christian service. When I teach a Bible study to a group of
people whose theological backgrounds I do not know, I will review
the things that they have in Christ that guarantee their security. In
order for them to grow in the knowledge of God and His program,
they must be settled in their minds concerning their security.
Without that confidence, their potential for any spiritual growth is
very limited. Everything the believer has in Christ provides a
multiple guarantee that the Christian can never in any way lose
his salvation.
The things that the believer has, he shares with Jesus Christ.
Together the Father sees these things as the mutual possessions
of Jesus Christ and saints. By nature these things are spiritual
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things. They belong to the believer by imputation. As a result,
God the Father sees them just as much belonging to the
Christian as they belong to Christ Himself. Undoubtedly, these
things relate directly to the spiritual blessings that the believer
has in the heavenlies in Christ because they provide a basis for
the spiritual blessings. These things all tie to the position of the
believer rather than his possessions (that include the spiritual
blessings). These are imputed as real but will only be actualized
in the future. This is the reason that the future tense is used here.
Now we share together in our position in and with Christ. In the
future what is real will be actually fully possessed by all grace
believers.
When the Christian sees everything that he has together with
Christ as that which has been provided in the plan of God, he will
have a greater confidence in his salvation. Every step of God's
decree has been accomplished so that the believer can be in
Christ. Everything from God's desirous will to actual salvation has
been handled. Because these things have all been taken care of,
the believer can easily see that God has the sole responsibility
for his salvation. "I had no involvement in procuring these things.
God did it all. He arranged it before I was a gleam in my father's
eye. He arranged these things before the foundation of the
universe and set the bounds so that I would share them with
Christ in my salvation. What I have has not been bound by time
nor will it be confined in time." Because of this, the believer can
live a life filled with assurance and move forward in his Christian
life with confidence. His confidence is affirmed by the fact that as
a spiritual believer he can be relating to the things that God
counts to be already his possession. Our heavenly salvation has
been perfectly arranged. No modifications are necessary. Grace
believers have a perfectly designed spiritual salvation that has no
flaws. Positionally there are no flawed people though practically
there are many flawed, carnal Christians in this life.
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All Christians share together in all of the things described in the
context of Romans eight. We have all things together and with
Jesus Christ. If this truth is taught regularly to a group of saints,
the group will have a greater assurance and confidence in God
and His provisions. Confident people relating together in the
gracious provision of God become effective instruments of God.
Any local church could benefit. When a group of Christians are
not in a campaign to earn their salvation in any of its tenses,
there is a special freedom to rest in the grace of God. A person
cannot earn something that he already has no matter how hard
he tries. Confidence provides a life of rest in all the things that
belong to the believer in Christ. A resting local church will be a
church that understands that each member shares in everything
God has provided for all grace believers. He is in the Body of
Christ where he partakes equally in these benefits. In his position
a believer will see other believers as absolute equals sharing
every part of God's provision for salvation with him, with Christ
and with one another. Such an understanding will go a long ways
toward providing a good attitude toward other believers. The
carnal believer who strives to be dominant in the assembly will be
seen as one who is disregarding his position in Christ and
therefore living in spiritual poverty. As spiritual believers share
with one another, they will be building one another up in their
spiritual lives because they share all things together in Christ.
While carnality leads to disharmony, spirituality will develop an
earthly unity between the saints. We share together with Christ
who possesses all things. In all of His perfections, Jesus Christ is
seated at the Father's right hand. He possesses all things
pertaining to the planning, providing and insuring of our salvation.
We share with him positionally and will share actually in the
future. When we think upon this truth, we will receive a greater
confidence as we live here on this earth to the glory of God.
Together we abide in Christ feeling at ease together. Together
with our Head, we share in our bounty in the heavenlies.
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Life Is Hidden Together--Colossians 3:3
"For you died and your life is in the state of being hidden
together with Christ in God, when the Christ is brought to light,
our life, then also you together with Him will be brought to light in
glory (Col. 3:3, 4)." Before their manifestation in glory, the saints
lives stand as hidden together with Christ in God. While we wait
for our future life, we are preserved until the time that we receive
our glorified bodies. Notice that the life that is concealed is a life
that exists after death. Here God affirms the fact that the believer
is dead positionally. He is no longer capable in his position of
being constantly thwarted by his sin nature because he is dead to
the sin nature. Every Christian has the potential to be living as
one who is counted to be alive in the third heaven where Jesus
Christ is. The life that is hidden is the believers resurrection life
that is a reality in the mind of God and will be an actuality at the
catching away of the Church. The truth that is revealed here is
that the resurrection life of the believer is concealed or hidden
together with Christ. The individual believers resurrection life is
so much a part of Jesus Christ's life that it is not distinguishable
from the life that Christ possesses as the Glorified Resurrected
One. No human being or spirit being can look and see the
individual believer's resurrection life. The same is true of the
Church on earth as a whole. Without the clear revelation of
Scripture, we would never know that there is such a thing as
resurrection life that is imputed to grace believers. The Godhead
sees it as a perfect present reality. Just because it is hidden does
not make it any less important. Resurrection life is not simply a
type of life that guarantees the physical resurrection of the dead
believer when the Lord returns. Resurrection life exists for those
who are physically here on earth when Christ returns for the
Church in the air. The resurrection body and the glorified body
are one and the same for those who are dead in Christ. For those
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who are physically alive, there is no need for resurrection for they
have not died, but the glorified body is essential for entry into
eternity. All individual believers will share the same quality of life
as Jesus Christ does in His physical body in their glorified bodies.
Hence, resurrection life goes beyond physical resurrection though
it does provide for the resurrection of the dead. It is the quality of
life that is presently manifested by the Glorified Resurrected One
and that will be manifested by the Church when it is manifested
with Christ in the future.
Until the mutual manifestation of Christ with the Church, there is
no visible manifestation of resurrection life to any created beings.
The revelation of the believers life is directly tied to the
manifestation of Jesus Christ. Creation is anxiously awaiting the
revelation of the mature sons of God (Rom. 8:19). At the time of
that revelation, creation will be freed from enslavement to decay
(Rom. 8:21). At the present, creation is groaning and travails in
pain (Rom. 8:22). Christians are also sharing in the anticipation of
the change that will take place before their manifestation with
Christ on earth. Our physical bodies must radically be changed
through the complete redemption of the body in the future (Rom.
8:23). When Jesus Christ returns to earth, the Church will return
with Him. At that time resurrection life will be manifested or
brought to light with reference to the earth. That very life is the
believers life. It is hidden until Christians actually receive it.
When the saints receive their glorified bodies, they will receive
this life. At that point in the future, resurrection life will be
manifested to spirit beings. They will see each individual believer
as possessing that very life. Seven years later there will be a
manifestation to earth of the saints who will at that time will share
in the glory of God the Son. Hence, there will be a dual
manifestation of what is actually true for the believer to spirit
beings and to the earth.
The sharing of the hidden life demonstrates the closeness that
exists in the "together" concept. Christians are so "together" with
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Christ that they are seen not only as being in Christ but also in
the Father. Such a truth gives an insight as to how the believer
can be seen as "in the Father and the Lord Jesus Christ (1
Thess. 1:1; 2 Thess. 1:1)." It is through the believers position in
Christ that he is in the Father. The believer is involved positionally
with all three Persons of the Godhead being counted as "in"
each one by the other Persons. Christ anticipated this
relationship in the Upper Room. "That as a result all may be one,
as you, Father are in me and I in you, that as a result also they
may be in us, that the world may believe that you sent me and
the glory that you have freely given to me I have given to them,
that they may be one as we are one; I in them and you in me,
that they may be brought to completion in one ... (Jn. 17:21-
23a)." Intricate relationships exist for the believer in the
heavenlies with the Godhead and provide a great deal of material for the
believers further study and edification.
Our togetherness is shared with Christ in His resurrection life.
He was raised from among dead ones and we share together
with Him. We know that we share in that life because God tells us
that we do. How does Jesus Christ see us in the sharing of this
life? Does He see us reckoning this life to be our life? Does He
see us enjoying the fact that we have the life and that we will
possess it completely in the future? If a group of saints is relating
to the life that its members share together with Christ in God, they
will establish a relationship together. This relationship is built
upon both the present position and the future acquisition of it as
a possession. Common hope and common thinking mingle
together and contribute to Christian unity. The life that Christians
share together in Christ provides a bonding between believers. "If
we die, we will be resurrected together. If Christ returns in the air
while we are living, we will receive the same quality of life
together. We know that in Christ we share a life that is for the
moment hidden. From God's perspective, that life is as much our
life now as it will be in the future. From our perspective, the life
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really belongs to us but will only actually be our possession with
the Rapture and the acquisition of our glorified body." God
knows who has the life that is hidden. No other being knows who
does and who does not except the believer and his God.
Throughout all of the believers eternal future, he will live the
resurrection life as he lives in his glorified body.
Heirs Together--Romans 8:17; Ephesians 3:6; 1 Peter 3:7
Every grace believer has an inheritance that he shares in
common with every other grace believer. He has the inheritance
because he shares it with Jesus Christ. Three passages
demonstrate the importance of this truth for the grace believer.
They focus on the believers sharing the inheritance in his
salvation. The whole idea of inheritance is an important part of
grace revelation in a number of other passages. Right now the
Father counts grace believers to be heirs who will receive their
inheritance in the future.
"The Spirit Himself is bearing witness together with our spirit
that we are the born ones of God. But since born ones, also
heirs, heirs on the one hand of God, on the other hand joint (or
together) heirs with Christ, since we are suffering together with
Him in order that we may be glorified together with Him (Rom.
8:16, 17)." Paul describes a double inheritance here. By spiritual
birth, a believer is a born one (a child) of God. As a born one of
God, he is an heir of God. By the baptism of the Holy Spirit, a
saint is a mature son (cf. vs. 14) and in Christ he is a co-heir of
Jesus Christ. Two ideas of inheritance carry from his spiritual
birth and baptism and the two closely relate to each other.
Because the believer is in Christ, he is an heir. Saints share
together in an inheritance that is counted presently to belong to
them and that they will receive in the future. Though the Christian
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is suffering with Christ and other believers, with Christ there is a
certainty that when the inheritance is received the believer will be
glorified. All that the believer has inherited in Christ will be evident
as he is identified with Jesus Christ and all that accrues to Him in
His heavenly humanity. Grace believers will actually share in the
acquisition of these benefits. There will be a perfect and
complete provision of all that will be necessary for glorified
human beings to exist throughout the eternal state with Jesus
Christ. The reception of the Christian's inheritance is directly
related to the manifestation of the glory of the sons of God.
In the Greek there is a structure (_men ... _de) that
clearly distinguishes between the two inheritances. God the
Father provides an inheritance to His birth children. The
inheritance of God involves those things that belong to believers
in the kingdom of God. The kingdom of God is the sphere of God
the Father's authority over those who are true believers. It is
distinct from the other kingdoms in Scripture. It is a kingdom that
habitually sinning persons who characteristically are identified
with their sins cannot inherit of themselves (1 Cor. 6:9, 10 cf. Gal.
5:21). Only when God intervenes by sovereignly saving some of
these types do they inherit the kingdom of God (1 Cor. 6:11).
Entry into the inheritance requires a radical change in one's body.
"And this I am saying, brothers, that flesh and blood do not have
the inherent strength to inherit the kingdom of God neither is
corruption inheriting incorruption (1 Cor. 15:50)." In this sense
grace believers are called "heirs of salvation" (Heb. 1:14). The
way a believer is tied to the inheritance of God is through Christ
(in spite of a multitude of textual problems in Galatians 4:7). Both
elements of inheritance are tied together by the work of Christ
that is the basis for both.
Together with Christ, believers share an inheritance with Him in
His Body that is "the Christ." "Toward which while reading, you
have the inherent power to assimilate my understanding in the
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mystery of the Christ, that in other generations were not
experientially made known to the mature sons of men as now it
was revealed to His holy apostles and prophets by the Spirit, with
the result that the Gentiles be joint-heirs and a joint-body and
joint-sharers of the promise in Christ through the gospel (Eph.
3:4-6)." All Christians share in the same inheritance in Christ.
The word "joint" can be replaced with "together." No matter what
the racial distinctions may be, all are heirs. By implication, all
other distinctions between individual Christians will not deprive or
limit the inheritance of an individual in Christ. All will share equally
in the benefits of their inheritance in Christ. "The Christ" was a
mystery that had not been known and that was revealed to men
by Paul as a result of his ministry. In "the Christ" all become heirs.
"Likewise husbands dwelling together with, according to
experiential knowledge as unto a weaker vessel the wife,
assigning (or to portion off or bestow) honor as indeed co-heirs of
the grace of life; that your worship communication may not be
hindered (1 Pe. 3:7)." God expects a believing husband to relate
to a believing wife in a manner that reflects what they share
together in Christ. Though the wife is the weaker vessel, she still
shares in a common inheritance with the husband of the
unmerited favor of life. Some will interpret this as simply sharing
of life together rather than their life in Christ. Verse eight seems
to relate directly to what has been said in verse seven. In other
words, as Peter was writing concerning the relationship between
two believers in the marriage relationship, he recognized how
important practical Christian living was to those who share in the
marriage relationship. "But now the end, be you all of one group
of reflective thinking ones, sympathetic ones, brother loving ones,
compassionate ones, humble minded (1 Pe. 3:8)." Essentially,
Peter encourages a cooperative effort to be made to live in a
marriage relationship as well as other relationships between
believers because all parties share in an inheritance in Christ.
The emphasis here is upon the horizontal sharing with one
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another more so than with Christ Himself. Because the Christian
has an inheritance, he relates to others who possess the same
inheritance as those who are real partakers and will be actual
partakers of the inheritance. God expects them to be living today
like they will be in the future. Living like an heir affects one's life
with other heirs.
The inheritance that a believer shares with Christ is a special
kind of inheritance. "His Son ... becoming so much better than
the angels as He has inherited (state of being) a more excellent
character than they (Heb. 1:4)." Incarnation created questions
concerning God the Son. The Person who had made the ages
(Heb. 1:2) took on a human nature and a human body and is now
seated at the Father's right hand (Heb. 1:3). In order to
understand the results of incarnation, one must distinguish
between the human nature and the divine nature that the Person
of God the Son shared. The human nature did not become divine
nor did the divine nature become a human nature. The Person
shares the two and so they are united around the Person. It was
necessary for the human nature to develop and to learn. This is
evident from many passages of Scripture. In His humanity He is
provided with an inheritance. In His deity He already is the
Possessor of all things. He had and has a role in the creation and
maintenance of all things. As His humanity moved through time,
the inheritance involved already belonged to Him in His deity.
Because of the Person, Jesus Christ had a far better name or
character than any of the angels. Hebrews one clarifies the
relationship between Christ's deity and His humanity giving a
clear lesson to human and spirit beings. Much of the confusion in
Christology pivots around erroneous views of Christ's human
nature, divine nature and person.
"He that is overcoming will inherit these things, and I will be to
him God and he will be to me a mature son (Rev. 21:7)." Grace
believers are the overcomers. They have won the victory in
Christ. "Because all of the ones being begotten out of God
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overcome the world; and this is the victory the one overcoming
the world system, our faith. But who is the one who is overcoming
the world system except the one who is believing that Jesus
Christ is the Son of God (1 Jn. 5:4, 5)?" Every promise to the
overcomer in the book of Revelation is addressed to grace
believers. The reason the Christian will inherit the things of
Revelation 21 is that he is in Christ and because of the work of
Christ.
All Christians share together in the inheritance. No other human
beings or spirit beings have any part of the inheritance. "I live with
you, grace believer, as one who shares the same inheritance. I
do not need to be living in spiritual poverty for in Christ I have an
inheritance. If I see you living in spiritual poverty, I am obligated
to encourage you to live in light of your future inheritance. When
we live together as co-heirs, we relate to one another in a positive
way reminding one another that we share together because
Christ Himself is also an heir." When the believer understands
the things that are his inheritance in the future, he will grow to
appreciate God's provision. Without a doubt, God has only given
a few hints concerning the full extent of the inheritance that is
shared between believers and with Christ. What is revealed is as
much as we can comprehend and fully appreciate in our present
state of existence. Thank God for what we do know and for the
precious inheritance that we all share together with Christ.
Sharers Together---Ephesians 3:6
"... That the Gentiles be joint-heirs and a joint-body and joint-
sharers of the promise in Christ through the gospel (Eph. 3:6)."
"Joint or fellow sharers" is a term that seems to be redundant in
its form. It is a composite Greek word composed of two
prepositions and a noun. Literally, it can be translated "one who
has together with with." Two different prepositions that are
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translated "with" are united with the verbal root "to have." The
(_sun) preposition describes an identifiable togetherness while
the (_meta) preposition describes proximity of a person or an
activity. The compound noun is only found here in the New
Testament though a shorter form without the (_sun)
preposition is found as a noun and as a verb. This form describes
the horizontal relationship shared with other believers and shared
with Christ at the right hand of the Father. All believers share in
these common things.
For the Jews to imagine any Gentiles sharing anything with
them in a relationship to God was nearly impossible. The Mosaic
Law itself forced a distinction between the two groups of people
in general social intercourse with one another. The law
prescribed different requirements for the Jew toward the Jew
than for the Jew toward the Gentile. God expected Israel to be
separated from all other nations and peoples. Such separation
permitted the Israelites to use Gentiles as slaves or servants. A
Jew could loan money to a Gentile and legally charge interest
while no interest could be charged to another Jew. Few Gentiles
could ever share in any relationship to Jehovah. Even the
Gentiles who proselytized to Judaism had limits placed upon
them. In Christ the Jewish believer became a part of an equality
in which he has exactly what a Gentile believer has--no more
and no less. All have the same thing together with one another. It
is this part of position that provides the basis for fellowship that
saints share in common with one another and can actually share
in common with the Son.
The shorter form (_metOchos) is found in the New
Testament six times and the feminine form (_metOche)
once. In Luke 5:7 the Authorized Version translates the
masculine noun as "partners" giving the idea of common projects
or employment that draw persons together. Christians are
partakers of a heavenly calling. "Wherefore, holy brothers,
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sharers of a heavenly calling, perceive the Apostle and High
Priest of our confession, Jesus (Heb. 3:1)." By the reference to
the heavenly calling, one can see that all believers share in a
common call to salvation and to a common salvation itself. One's
mental activity and mental perception needs to be directed
toward Jesus Christ as the Head of the Body. Christ came as
One who was sent. His work here on earth is emphasized by the
title "Apostle," a "Sent One." Because Christians share together,
they have a priesthood that relies on Christ the Heavenly High
Priest. Sharing together goes beyond just position and carries
over to possessions in this case.
"For we have become partakers of the Christ. If we indeed hold
fast to the beginning of the assurance (or a confident profession)
firm until the end (Heb. 3:14)." The writer of Hebrews sees the
believer as sharing in an entity identified as "the Christ." It
provides the basis for confidence concerning the believers
future. Grace believers are also seen as partakers of the Holy
Spirit (Heb. 6:4). A believer can be assured of the fact that he is a
partaker in the family of God by virtue of the fact that he is
disciplined by the Father for his misbehavior (Heb. 12:8). In 2
Corinthians 6:14 the feminine noun is translated "fellowship" in
the Authorized Version in a context that separates righteousness
and unrighteousness showing that they cannot coexist. The root
idea is that of having something with someone. There is a
closeness but not a total identity. The addition of the "together"
(_sun) preposition in Ephesians 3:6 affirms the total
identifiable togetherness for the believer. In Christ God sees all
as having the same benefits.
As has been seen, what the believer has is either imputed to be
his in his position or provided for him in his possessions in Christ.
For this reason, sharing together is mentioned last in this list of
positions shared with Christ. It provides a bridge over to the
possessions that are shared with Christ and other believers.
When one comprehends fact of sharing together, he will
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encourage a mutual enjoyment of what is in Christ. This truth will
draw believers together. Since so much is shared together, the
real challenge is for the believer to understand as much as is
possible. As a result, there should be a unity of doctrine to be
believed and practiced. The practical outworking of one's position
will involve more than a single Christian and will carry over to the
group. Spiritual development and activity will be encouraged and
God will get the glory. "We all have the opportunity to share that
which belongs to us in Christ. We use the position that we have
as God designed it to be used. We use our possessions as God
has told us to use them. We all have the potential as individuals
first and then in our association with other believers. Living
together and possessing (or having) together in Christ is living in
the present as though we are in the future sharing together in
Christ." Parents endeavor to teach their children how to share
with others. A child has a possession that belongs to him but not
to the other child. His parents encourage him to let the other child
play with that possession. Good sharing brings harmony and
friendship among children. Together in Christ, good sharing
cannot be any better because every believer has the same
possessions and position. Saints need to learn how to share in
order to bring glory to God. There is a greater potential for
harmony in Christ than is possible in any human relationship.
What a challenge it is to be living in all that is shared in Christ as
a corporate whole.
As can easily be seen, the elements of the position that are
shared together with one another and Christ overlap with the rest
of one's position in Christ. All grace believers share in everything
that is important to those who are in the Body of Christ. They all
share in the same environment in Christ. They can be living now
in the same manner that they will in the future. They live as
though the future was already here. God the Father counts them
to have position. Every element of position is placed on the
believers account in God's mind. Every aspect is really his
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possession. In his body of limitation, it would be impossible for
him to use his position in actuality. When the Christian receives
his glorified body, he will actually be able to enjoy and utilize what
is there. Because all grace believers are together in the Body, all
mutually share the same position. Position is a universal provision
for all grace believers. Since God designed positional truth to
direct a believers reflective thinking, each believer is responsible
for his own knowledge of his position in Christ. He will first see
the individual provision of what he is in Christ for himself. After
that concept is assimilated, he will look on the Christian horizon
and see that he is not alone. Others share the same provision.
They hold the very same things in common. He will then see the
value of reaching out to share with them. He will find that some
believers understand the significance of positional truth. With
them he will have a common ground of fellowship. Together they
can live in light of God's provision as though it was already
actually their possession. Other professed believers reject the
importance of positional truth and will not relate to him on this
common ground. They have depreciated the teaching to the
extent that they cannot function in fellowship with a person who
understands its significance in his life and that of others.
One of the saddest circumstances in the Church today is that
so few local churches provide an environment for a believer who
understands this truth to have fellowship. Positional truth is
contradictory to most of their programs. Such truth just doesn't fit
in. It is a threat to the program and philosophy of many churches.
Even in many local churches that focus on "caring" and "worship,"
this biblical ground for all relationships between believers is
subordinated to a multitude of substitute programs. What a pity it
is that some saints who love the Lord and His word and who are
living in their position are not able to find a local environment in
which they are able to relate to other believers on the basis of
what they share in Christ. In most programs he is a freak, a duck
out of water or a spiritual nut. He reaches out to share what he is
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in Christ with others who profess to have the same position. As a
result, he is given a non-biblical or anti-biblical set of standards to
replace what God has provided for him in Christ. Too often the
sincere Christian who understands positional truth does not
recognize that there are many tares in Christendom. Tares look
like, talk like, smell like, act like, live like, serve like and pray like
true believers and cannot be distinguished from them. Generally,
a tare cannot understand positional truth because they are
naturally blind. They are not a part of the togetherness that is in
Christ. Many churches are filled with tares. The reason is evident
from the "gospel" that they preach for salvation. They either
subtract or add to the true gospel of Jesus Christ that is defined
in 1 Corinthians 15:1-4. God does not save people without an
accurate gospel. Many will respond though to the fake gospels
and join the church as tares. These share nothing spiritual with
the true believer. If the true believer comes expecting to share
the common ground that is in Christ, he is rejected because in
reality there is nothing common for him to share with tares. "You
can't share with tares because tares don't care, because they
aren't there."
If the believer is able to find a local church with the biblical
positional focus, he will have a potential for sharing his position
and growth with others of like mind. What a great opportunity!
Cooperation and true fellowship are possible. Too often this is not
possible. There are too few churches that are positionally
oriented. As dominant as the truth is in grace revelation, one
would think that more churches would give the doctrine its proper
place in their preaching and teaching. To some who read these
pages there will be a longing for a local environment in which to
share their position with others who live in that realm. They will go
from church to church and may have the reputation of being
church hoppers. The ideal is that there be at least one church in
every community in which the togetherness in Christ is the center
of the program and preaching. Unfortunately, this is not true.
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There are a few but far from enough. One of the reasons for the
deficiency is that so few people are truly interested in the spiritual
life and biblical spiritual development.
Sharing Together in Possessions
In Christ all grace believers share common possessions. These
possessions are available to the believer for his use and are easy
to share with other saints in the local church. We share all of the
possessions in Christ with other saints. When the "together"
(_sun) preposition is used, different elements are presented
from those that are included with the "in" (_eN) preposition.
When "together" is used, more often than not the cohesion and
service of the saints is involved. The possessions are shared in
Christ. God expects for them to be used. Such use is best
accomplished in relationships with other believers. Several
figures of speech are involved in describing the togetherness that
is possessed by the saints. A local church should be the best
place in which the possessions can function as one believer uses
a possession with other believers. It is the local assembly that
best represents the Body of Christ. Only when the members are
spiritual and are reflectively thinking on their possessions and
position is this true. One must be reminded that the local church
is never identified as the Body in the New Testament.
Built Together--Ephesians 2:21, 22; 4:16
All Christians are parts of the Building of God and share in that
building as living components (1 Pe. 2:5). Builders terms indicate
the participation of composite parts in the Building that is the
Body of Christ. A house is a structure that is constructed of
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individual parts that are assembled producing a completed end
product. "House" is a term that usually describes a place in which
someone dwells. In the Greek, when the term is found in its
verbal form, it is translated "to dwell in, to live in, to inhabit." The
building is designed for habitation and the structure will share the
results of the habitation. The Body of Christ is composed of
divinely chosen materials that provide the structure. The
Scriptural concept is that of a Middle Eastern and Mediterranean
structure. Domiciles were constructed with the most available
building materials. Stones are found in abundance and are the
most common building material. Similarly in some regions, bricks
made of mud or clay were substituted for stone because it was
easier to assemble a building made of brick because of its
uniformity. The structure was as sound as the material of which it
was constructed and as good as the workmanship of the builder.
A true craftsman could take the rough stones and fit them
together in such a manner as to prevent harsh weather from
penetrating the walls. They would remain for centuries. Of all of
the structures that were built in societies in the New Testament
era, the temples and palaces were probably the best constructed
in the Roman Empire. Only the best craftsmen and materials
were used for these structures. Some temples were designed as
houses for the deity to whom they were built. The demon behind
the deity was represented by an idolatrous image. Quarters were
often provided for priests and other religious servants. The focal
point in every temple was the representation of the deity. In the
Ephesian society, the temple built to Diana, the goddess of the
Ephesians, was a magnificent structure well known throughout
the Roman world. Its presence was an economic benefit for the
community. The remains of the temple exist today showing the
magnificence of the structure that dominated the city of Ephesus.
Probably the Ephesian readers thought in terms of the structure
that existed in Ephesus rather than the temple in Jerusalem when
reading the Ephesian letter.
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Paul mixes his metaphors in Ephesians two. A household is
seen as a house that is a temple (Eph. 2:19-22). The Building
that is a habitation is clearly described. "And having been built
upon the foundation from the apostles and prophets, Christ Jesus
Himself, being the cornerstone, in whom all the building being
fitted together is growing into a holy (or set apart) holy of holies in
the Lord, in whom you are being built together into a dwelling
place of God by Spirit (Eph. 2:20-22)." The foundation has been
completed but the building still goes on and will go on until the
last constituent or component is added. The Building is seen as a
temple that is to be the dwelling place of God the Father. Every
believer possesses a place in the Building. He is a part of the
Building and shares the Building with its other components.
Together the saints make up the Building. The Building is a unity.
Each part relies on the other parts for its structural integrity.
There is a universal sharing. For this reason, the Church is
identified as the Church Universal. For true believers it is one
structure that is shared by them and by God Himself. Jesus
Christ is the cornerstone upon which the whole structure is
dependent. The apostles and the prophets make up the
foundation. Grace believers are the rest of the structure. God the
Father is the primary resident in the Building. Together the
structure brings glory to God. Saints share with members of the
Godhead and with one another. The believer's possession of a
place in the Building is the basis for all of his relationships with
other believers when he is a Spirit-filled Christian.
Structural integrity is dependent upon the strength of the
cornerstone and the foundation. The way in which the rest of the
structure relies upon the supporting elements determines the
effectiveness of the structure as a whole. A look at Christendom
seems to indicate that historically the structure has been a failure.
The problem is perpetuated today. The revelation of the New
Testament apostles and prophets has been held in disrepute with
preference given to law and kingdom revelation. Christ's full deity
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has been denied in many realms of the cosmos' Christendom.
Yet in spite of Christendom and its defects, the structure of the
Building remains sound. A few true Christians from what is
identified as Christianity are actual components of the Building.
What Christendom considers to be an odd cohesion exists
between true believers. Interestingly enough, when true believers
relate together, the Bible becomes the focal point of their
discussion and concern. Religious dogma and tradition are
replaced with Bible doctrine and the honor of Jesus Christ the
cornerstone. The revelation directed to the components of the
Building is seen as superceding all other divine revelation by true
grace believers. Jesus Christ is recognized fully in His deity and
His humanity united in the single Person. These are the bases
upon which the structure is founded. Individual believers relate to
one another and the whole of the structure through this specific
realm of revelation and the Person of Jesus Christ.
The plan of God has determined the structure of the Building.
The building materials were selected by all of the members of the
Godhead. The building metaphor describes not so much the
finished structure but the plan and process of building. God the
Father planned the whole thing. God the Son selected the
materials for the structure. The Holy Spirit is the actual builder
placing the components in their proper place in the Building. The
Godhead made no mistake as to who is and who is not in the
Building. There is no mistake as to which part of the Building a
believer is a part. In spite of the apparent divisions in the actual
relationship between groups of churches and Christians, God
sees an actual cohesion that does exist between two believers.
The only barrier to the relationship here on earth is the carnality
of God's people who have accepted human doctrine as divine
doctrine.
"I have the responsibility actually to relate to other believers
because they are in Christ. In the local assembly where I am
reasonably certain that most are true believers, I can practically
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relate to other parts of the Building. As I relate to professing
Christians, the only way that I can know that they are true
believers and therefore components of the Building is by their
understanding of and relationship to the gospel of Jesus Christ. If
a person confuses the gospel that Christ died for our sins, was
buried and rose again, I cannot be certain that he or she is a true
believer. I cannot relate to him or her in the same way as I do to
one who is clear about the gospel. I can share with him or her,
since I am reasonably certain that he is a part of the Building.
Tares do not have the ability to identify the gospel accurately. I
must make every effort to relate to other individual parts of the
Building that God has led my way. In this way He gets glory."
The strength and integrity of the Building is based upon individual
relationships in the corporate whole. Each individual believer
relates to other individual believers on a common foundation.
Bound Together in a Unity--Ephesians 4:3; Colossians 2:19
"Blest be the tie that binds our hearts in Christian love" is the
opening phrase of a wonderful hymn. The dependence of the
believer upon other believers is seen throughout the stanzas of
the hymn. It is ideally sung in the communion service where the
bread refers to the unity in the Body of Christ. Every communion
service should remind the saints that they are bound together in
one body, one loaf (1 Cor. 10:16, 17). All grace believers are
bound together in the Body of Christ. That which binds the Body
together can be effectively lived out between spiritual Christians.
"Let no one beguile you of your reward (or render an
unfavorable umpire's decision) by a humility of mind and worship
of angels, while intrusively prying into things that he has seen,
being puffed up by the mind of his flesh, and while not holding
the Head, out of whom all the Body being supplied and being
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joined together through the instrumentality of its joints and bonds
(lit. that which binds together) will grow the growth of God (Col.
2:18, 19)." The body metaphor is used to describe the way the
Church is expected to function. The relationship of the Body to its
Head who provides its nourishment and the total supplying of all
that the believer needs is the focus in this passage. God supplies
absolutely, powerfully and completely what is needed. An
intensive form of the verb focuses upon the full and actual
supplying of the things that are needed. The Holy Spirit is the
instrument by which the supply is administered to the believer.
There is no nourishment from the Head unless the Holy Spirit is
directed to do so by Jesus Christ. When the Persons of the
Godhead cooperate in the matter, the Body is strengthened. As
the physical body is held together by joints and ligaments,
similarly the Body of Christ is bound together in the spiritual
realm. "Joint" is derived from a verb that means to be living in
contact, to fit, to fasten, to touch. Here the joint is the fastening
place by which the various members are united (cf. Eph. 4:16).
The idea of being bound together is seen in the word "bonds," a
band that unites. It is found in its non-technical use in the noun in
Colossians 3:14 and Acts 8:23 and in the verb in Hebrews 13:3.
We share a common bondage. "Be remembering for yourselves
the prisoners as having been bound together with them, of the
ones being treated bad as also yourselves existing in a Body
(Heb. 13:3)." These are individual believers who have been
imprisoned and who are also in the Body of Christ. The closeness
within the Body of Christ will encourage the believer to identify
himself together with those who share in difficulties even when
they are imprisoned and in shackles. We sympathize with them
and share with them at the Throne.
Believers share the common bonding in Christ. All that holds
the Body together holds the believer together with every other
believer. "Bond" usually refers to anything that confines by
binding (ex. Ac. 16:26). The bond may be a cord, chain, fetters or
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such like. It is used metaphorically of imprisonment (Lu. 8:29; Ac.
20:23). Hence "the tie that binds" makes good sense of the
relationship existing in the Body of Christ. By the tie that binds
the members together, there is a common relationship. When
that which binds the body together is effectively accomplishing its
purpose, the Body grows together. Fortunately, the bands are not
related in any way to human responsibility but are totally
dependent upon divine responsibility. God holds it all together
and personally provides for the growth of the Body. Growth is
more than numerical growth. God the Father sees it as full-grown
and complete. As new believers are placed in the Body of Christ,
we see it grow but there is also spiritual growth of the believers in
the Body as it grows toward maturation. It is as though the Body
throughout the history of the Church from Pentecost forward,
began in infancy and matures to adulthood. When the Body is
complete and reaches the level of maturity that God has planned
as the culmination of His program for the Church on earth, Jesus
Christ will come to take the Church to Himself. The bands hold it
all together in spite of the theological, practical and philosophical
diversity in the Church. If humanly developed sinews bound the
Body, it would fall apart. God guarantees that it is of a far more
permanent nature than any human being could imagine. His work
is perfect and the saints enjoy the benefits.
"I the prisoner in the Lord therefore am encouraging you to walk
worthily of the calling with which you were called, with all humility
of mind and meekness, with longsuffering, bearing with one
another in love, being eager to keep the unity (or oneness) of the
Spirit in the bond (lit. being bound together with) of peace, one
Body and one Spirit (Eph. 4:1-3)." A believer can only enjoy this
relationship if he is spiritual. The bonding in Christ is effective
when the believer and the local church appropriate it by the
unruffledness of mind (i.e. peace) that is a part of the fruit of the
Spirit. A believers walk that is pleasing to the Lord and in
conformity to his call to salvation will relate to the bonding that
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exists in his position in Christ. It is evident that the Holy Spirit is
the instrument by which the believer can actively share in that
which binds saints together. Oneness and being bound together
are closely related. The whole idea of togetherness is
strengthened by the use of "bond." All grace believers share
together and that sharing is as though all are fettered in the Body
and therefore incapable of breaking the bond.
Four parts of the fruit of the Spirit are mentioned in the context:
meekness, longsuffering, love and peace. Together as spiritual
believers, we live within the bonds. We relate and function
together as the Spirit of God enhances and arranges the practical
implementation of the unity. Together, we relate to each other as
spiritual saints. We share the common fruit. Carnal believers do
not have the opportunity to enjoy the bonding available to those
who are spiritual. What a sad limitation is placed upon the carnal
saint. What an enjoyable provision for spiritual saints to share the
tie that binds our hearts in the bond of peace.
Bondslaves Together--Colossians 1:7; 4:7
Society in Paul's day was a slave society. A reader would easily
understand the implications of all that was involved with slavery
whether he was bond or free. A substantial majority (to as high an
estimate as 90%) of the population were slaves. A slave was
valuable property to the slaveholder. He was a commodity that
was expected to produce a profit for his master. His maintenance
was essential for his effectiveness as a worker so most masters
cared for their slaves well enough to keep them healthy and
therefore productive. Abuse was counterproductive. The will of
the master was more important than the individual will of the
slave. A master's philosophy of business directly affected the way
that he used his slaves. He expected faithful service and in turn
they could expect personal maintenance. In most cases, the
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better the work the slave produced the better he was cared for
because he had greater value. The New Testament refers to
slavery many times even though many translations obscure the
fact by translating "slave" (_dOulos) as "servant."
"Slavery" occurs five times in the New Testament. The verb "to
serve as a slave" occurs 25 times and "handmaid" three times.
"Slave" is found 125 times in the New Testament. A number of
these occurrences refer to the believers relationship to Jesus
Christ.
Paul sees himself as a bondslave of Jesus Christ (cf. Rom. 1:1;
Gal. 1:10; Phil. 1:1; Tit. 1:1). Peter (2 Pe. 1:1), Jude (Jude 1),
James (Jas. 1:1) and John (Rev. 1:1) all describe themselves in
this manner. The Body of Christ provides the environment in
which a believers slavery works out. The subjection of each
member to the Head is voluntary. The Body is designed in such a
way as to make such submission the most logical thing that a
Christian can do. The same is true of Lordship, Submission to the
Lordship of Christ is completely voluntary (i.e. it is a result of the
act of the human will). It is most logical when the facts are
considered. "But set apart Christ as Lord in your hearts, ready
always for a defense to everyone who is asking you a word
concerning the hope in you (1 Pe. 3:15)." By an act of the will
governed by the mind, the believer sets himself apart under the
Lordship of Christ. As a result, he is effectively a bondslave of
Jesus Christ. Every believer is construed to be in the Body of
Christ and there he is a member subordinate to the Head. Hence,
God considered him to be a bondslave. By his volition he
personally practices the program that God has given for individual
members in the Body of Christ under the Head. By becoming a
slave in Christ Jesus, a believer recognizes the Headship of
Christ and responds in obedience to that Headship. "What He
says I will do. Where He sends I will go." The believers servitude
is only effective in God's estimate when the saint is spiritual. Any
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response from the flesh is pure presumption--"What He says I
will do. Where He sends I will go."
Epaphras shared the same slavery with Paul as a bondslave in
Christ. "As you learned from Epaphras, our beloved fellow slave,
who is a faithful servant concerning the Christ on your behalf, the
one having shown to us your love by the Spirit (Col. 1:7, 8)."
Shared servitude to a shared master brought about a shared
respect and relationship to the others who have willingly
submitted themselves to the same Head. Bondslaves are not
professional Christians. This slavery has nothing to do with
whether a person is paid for his service or not. Every Christian
has the potential to be a bondslave. He is in the Body of Christ
and can acknowledge the Headship of Christ. Those who slave
together can easily direct the fruit of the Spirit toward one another
especially when they are in the same physical location. This is
evident between Paul and Epaphras and possibly some of the
Colossians. It appears that the Colossians had not as yet
grasped all of the implications of what they possessed in Christ.
Paul gives them extensive instruction in the letter itself. He
emphasizes the Headship of Christ in relation to "in Christ" truth.
Paul identifies Epaphras as a "beloved sharing bondslave." All
spiritual believers who slaved as slaves loved him. All other
spiritual believers directed their love toward him because of his
service. Being bound to the Head as a slave created a new and
special relationship to the rest of the Body because the slave is
more effective when he does the will of the Head of the Body.
Epaphras was a bondslave who had the reputation of being
faithful. He recognized his position under Christ the Head and
willingly submitted to the will of His Head in a consistent reliable
manner. Paul counted Epaphras to be equal with him in his own
servitude to Jesus Christ.
"All the things concerning me Tychicus will make known to you,
the loved brother and faithful (or reliable) servant and fellow-slave
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(i.e. a together slave) in the Lord (Col. 4:7)." Tychicus is another
saint who shared the same slavery. He was sent by Paul
specifically to inform the Colossians of his condition and situation
because he was imprisoned in Rome. Tychicus had been with
Paul and so could bring eyewitness information to the Colossian
church. Paul describes him in three ways. The Greek construction
here is used to indicate that all three terms describe a common,
single person. First, he is a beloved brother. He shares with all
brothers in the same brotherhood in which Jesus Christ is not
ashamed to call believers His brothers (Heb. 2:11). Second, he is
a faithful minister or servant (lit. deacon). He was involved in what
is considered to be a specifically defined service that
accomplishes a desired end. Third, he is identified as a sharing
bondslave. As was true of Ephaphras, Tychicus functioned as a
slave with the same quality of servitude as Paul did in Christ. "in
the Lord" relates this to the results of the baptism of the Holy
Spirit. Tychicus was a fellow bondslave in the Lord. The title
"Lord" indicates a response to deity and to the authority of deity
on the part of the one who uses the title. Christ's Headship over
the Body is designed for a willing submission to deity. When a
person realizes the intricacies of being in Christ, he should soon
recognize his responsibility to the One who has authority over the
Body. Not only does he recognize Christ's authority, but also he
responds to that authority by obedient service to the will of that
authority. At this point, let me challenge the believer to discover
what the will of God is. This will encourage diligent study of grace
revelation for the specifics of the will of God as defined in
Scripture. From there, he will then be able to learn how to
practice the revealed will of God so that he will distinguish what
the will of God is in other circumstances of life. Slavery in Christ
is a submission and obedience to the will of God. A diligent
pursuit of the will of God should produce a diligent performance
of the will of God by the individual believer. Tychicus is a good
example of a person who lives in Christ recognizing the authority
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and character of the Head. He lives and serves in light of his
respect for all that he is and has under the Head.
Any believer can be a bondslave of Jesus Christ. Not all
believers are actually functioning as bondslaves in Christ. There
is a union between the bondslaves in the Lord that provides a
different level of fellowship. "Together" they share the same kind
of thinking concerning the Headship and authority of Jesus
Christ. With such a mind set, they share a closeness that other
believers will not share. The fellow-bondslave is practicing what
he is or has in Christ to a greater extent than others are. It
provides a basis for his spiritual maturity. He submits to the Head
and shares in that submission with others who have willingly
acknowledged the authority of Christ. Together they share and
together they serve as slaves.
Workers Together--1 Corinthians 16:16; 2
Corinthians 6:1; Romans 16:3, 9
When the believer is using his spiritual possessions and living
in his position, he will be working for the Lord. Fellow workers are
people who are working together. A bondslave can be a worker
but he is more than that. He submits his will to the Head and so
he works. A worker can be a slave or can be working just
because there is a task to be performed that can provide benefits
for the worker. In the world system, if one were to take away a
person's wages, would he continue to work? Very few would.
Without the benefit of a wage, a person's incentive to work
disappears. In Christ many will work without recognizing the
Headship of Christ. Those who do are not only fellow workers but
are also fellow slaves. Many benefits result from work in Christ.
The greatest benefit is that God is the One who receives the
glory for what is done. A common objective is provided but too
often personal gratification is more important to some believers
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than the glorification of Jesus Christ by the work. Those who work
exert energy together in Christ with others who are in Christ.
In the Greek New Testament the verb (_sunErgeo) is
found five times and the noun (_sunErgos) 13 times.
When the noun is used, often specific believers are mentioned by
name. "Be greeting Priscilla and Aquila the fellow-workers of me
in Christ Jesus (Rom. 16:3)." This passage identifies the fact that
the work is "in Christ" and thus relates to the person's position in
Christ. "Be greeting Urbanus our fellow worker in Christ and
Stachys my beloved (Rom. 16:9)." The relationship between
working believers is seen as pivoting around being in Christ.
Timothy (Rom. 16:21; 1 Thess. 3:2), Titus (2 Cor. 8:23),
Epaphroditus (Phil. 2:25), Clement (Phil. 4:3), Tychicus,
Onesimus, Aristarchus, Marcus, Jesus called Justus (Col. 4:7-11),
Philemon (Philemon 1), Marcus, Aristarchus, Demas, Luke
(Philemon 24) and John (3 Jn. 8) are all identified as fellow
workers. Many translations confuse the concept by translating the
Greek without any uniformity. For example, the Authorized
Version translates the noun by seven English words: helper
(Rom. 16:3, 9; 2 Cor. 1:24), workfellow (Rom. 16:21), laborers
together with (1 Cor. 3:9), fellowhelper (2 Cor. 8:23; 3 Jn. 8),
companion in labor (Phil. 2:25), fellow laborer (Phil. 4:3; 1 Thess.
3:2; Philemon 1, 24) and fellow worker (Col. 4:11). Without
looking at the Greek text, it is difficult to know what the concept
really is. The same problem exists with other translations.
There is a limited number of individuals who can be called
"fellow workers." These are more in number than the bondslaves
but less than the whole of the number of individuals in the Body
of Christ. Because of the carnality that exists in the lives of
believers, there are many workers but few fellow workers. The
whole idea is that only spiritual believers who are working in
cooperation with the Holy Spirit can produce works that are
acceptable to God. The Spirit must effectively produce the work
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in the believers life. A Christian can be busy but he is
nonproductive if he is carnal. He practices an acceptable type of
work if he is spiritual. In Colossians 4:7-11 Paul gives a list of five
men who he identifies as fellow workers. "These are the only
fellow workers with reference to (or because of) the kingdom of
God, who became to me a comfort (lit. that which soothes
something that irritates) (Col. 4:11)." The inference is that other
believers were not sharing in the common labor. It is possible that
these five shared the same spiritual gift that involved the same
labors that Paul had as a part of his apostle gift.
Paul includes Apollos and God as sharing in the labor (1 Cor.
3:1-9). "For we continually are fellow workers with God, you are a
farm of God, a building of God (1 Cor. 3:9)." God is essential to
sharing in the labor. The intricacy of God's direct dealing with the
work is evident in the text. A farm is passive to the one who farms
it. Only a Spirit-filled believer can have a work produced in his
life. A building is totally subject to the one who builds it. The
"togetherness" of the work is more involved with God than with
other believers. Together with God, fellow workers relate with
other fellow workers. A true fellow worker has a relationship to
God that is cooperative in the matter of labor. Too often all the
labor of a believer is emptiness because of his spiritual condition.
Others benefit but God does not count the labor to be to His
glory. A close receptive relationship to God is essential for the
work produced to be God's work through the believer.
"But I am encouraging you, brothers: Intuitively know the
household of Stephanas, that it is a firstfruit of Achaia and they
have devoted themselves to a ministry to the saints, in order that
you yourselves may be submitting yourselves to such ones and
to everyone who is working together with me and who is laboring
(1 Cor. 16:15, 16)." As believers recognize those through whom
God is working, they should submit to them. God's work is
progressing and they will all benefit with those who work. God will
use the fellow worker to be the instrument of blessing in
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accomplishing His plan for other believers. Stephanas,
Fortunatus and Achaicus are probably the fellow workers who
were involved with the Corinthian church. They were individuals
that God used to fill up that which was lacking in the church.
Without subjection to these men, the Corinthian church would
have missed the blessing of those who were working with God in
specific areas of Christian living. Fellow workers can benefit from
fellow workers. God can lead another worker to assist or to
minister to another fellow worker. When God works through the
believer, he works. When God does not desire him to perform
specific tasks, the believer is able to rest. God counts both to be
of value. It is worthwhile for every believer to rely on those that
God has working whether he is not working, whether he is
working or whether he is at rest.
"But working together also we encourage you that you do not
freely receive for yourself the grace of God into emptiness (2 Cor.
6:1)." Paul's appeal to the Corinthian church is based on the fact
that he shares the work with the workers of God. Christ's work
provided for everything that the Corinthian believers needed and
those things were applied by grace. Paul was concerned that by
their lives, they would not be appropriating the grace of God. In
essence they were counting it to be empty. God expected the
work of the Corinthian believers to be of such a value as to free
the ministry from anything that would bring blame. Paul goes on
to demonstrate how in his own life he was able to live a life that
would provide no cause for stumbling. He saw his life as one that
would commend him as a minister of God in spite of the events
and conditions that confronted him. In Christ Paul and the
Corinthians were workers together. Paul was concerned that the
Corinthians would be inconsistent and bring disgrace to the
service that every Christian was expected to have to the Lord. He
says, "Live in light of your position in Christ and demonstrate the
content and character of what you have in Christ."
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Believers also relate to other believers in their togetherness.
There is a common goal in all Christian work. God should receive
the glory in whatever labor is done. The relationship one shares
with others in Christ pivots on God's program for grace believers
rather than substituted human standards. As a net result, some
saints will diligently study grace revelation that is in the Bible so
that they can know the divine standards for their lives. Those who
understand the divine enabling for God's work will be drawn to
others who share the same understanding. These are the ones
who become truly productive workers from God's perspective.
God counts other saints who follow substitute standards for
service to be failures. God counts their labor as nothing--zero. It
is as though they did nothing at all. In the local church those who
are workers together in Christ function under a double standard.
Some do it in God's way while others do not. Each church has its
own proportion of those who are working hard and who will not
bring glory to God. In some cases, there are people in the church
who are more productive in their work than their pastor because
they are doing the work as God wants them to and he is not.
"May we all produce a unified work that will commend the ministry
of all of the saints to the glory of God."
Chosen Together--1 Peter 5:13
Election is a controversial Bible teaching in Christendom. The
very idea that God would choose some of mankind for Himself is
repulsive to human nature. The very process of choosing is also
a controversial teaching. Suffice it to say that "election" is a New
Testament word. "Elect" means to choose out from. In grace
revelation it is only used of God's choosing men to salvation. A
believer receives his election as a result of the baptism of the
Holy Spirit. All Christians were chosen before the foundation of
the world (Eph. 1:4). That choice is actualized when the Holy
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Spirit immerses them into the Body of Christ. God sovereignly
chooses the individuals. A good illustration of this is in His
selection of disciples. Judas was not one of the true chosen ones
though he was among the chosen twelve (cf. Jn. 6:70; Lu. 6:13).
In that case, there is the simple selection of twelve men but only
eleven of them were chosen before the foundation of the world.
In His deity Christ knew those who were truly elect. "I am not
speaking concerning you (disciples) all; I intuitively know whom I
chose out; but that Scripture may be fulfilled. The one who is
eating the bread with me lifted his heel against me (Jn. 13:18)."
He reveals to the disciples their role in their election. "You have
not chosen me for yourselves, but I have chosen you for myself,
and appointed you that you should go and bear fruit and that
your fruit should abide, that whatever you ask for yourself of the
Father in my name, He may freely give you (Jn. 15:16)." From the
perspective of the eleven, Judas acted like, looked like, talked
like, professed like one who was truly elect. Election is not based
in God's foreknowledge. Because of the erroneous translation of
1 Peter 1:1, in the Authorized Version and other versions, many
have been led to believe that God knew who would believe so He
chose them. "Elect according to the foreknowledge" is not an
accurate translation of the Greek text by any stretch of the
grammar. Elect strangers were scattered by the foreknowledge of
God according to the grammar of the text. In Christ all believers
are chosen ones.
"The church that is in Babylon, fellow chosen (lit. together
chosen) with you and Mark my mature son is greeting you (1 Pe.
5:13)." Another group of saints in a different part of the world is
seen as sharing in the divine election with the elect sojourners.
Though a distance is between them, they can together be
enjoying their being chosen of God because they are in Christ.
Election is tied to one's position in Christ in a number of
passages in Scripture. "As He chose us for Himself before the
foundation of the universe (or world) that we should be holy and
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unblemished before Him in love (Eph. 1:4)." Rufus is identified
as one who is "chosen in the Lord" (Rom. 16:13). God chooses
all true believers. A human being that is not chosen cannot be a
true Christian. As a result, the Body of Christ is composed of
those who share in a common election. God's choice was not
based upon anything of virtue or value in the life of the individual.
He chose what most would not choose. "But the foolish things of
the world God chose for Himself in order that He might be
intensely shaming the wise men, and God chose for Himself the
weak things of the world in order that He might shame the strong
things, and the base things of the world and the things being
despised God chose for Himself, the things not existing (or
being), in order that He might abolish the things existing (or
being) (1 Cor. 1:27, 28)." Human nature does not appreciate
God's analysis of those He chose. God chose a unique type of
person and his uniqueness is a negative uniqueness by human
standards.
James shares the same concept of election. "Hear, my beloved
brothers, did not God choose the poor ones of the world, rich
ones in faith and heirs of the kingdom that He promised to the
ones who are loving Him (Jas. 2:5)?"
Three Greek terms are used to describe the matter of God's
choosing. The verb (_eklegomai) is found 21 times a
majority of which refer to God's choosing. The masculine noun
(_eklectos) occurs 23 times, all of which relate to God's
choice. In the feminine form, the noun (_ekloge) is found
seven times all of which refer to divine election. Obviously,
election is important enough for God to emphasize its teaching
throughout grace revelation. A pastor was once heard to say, "If
you could show election to me from the Bible, I still wouldn't
believe it!" What a pitiful statement! More than forty passages
teach the doctrine and develop the teaching. It is found far more
extensively than many other major doctrines of Scripture.
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The saint's shared election affirms that he is free from charges
that might be made against him. "Who will bring a charge (or an
accusation) against the chosen ones of God? God is the one
who is justifying (Rom, 8:33)." In his election the believer shares
the benefits of salvation to the extent that no accusation may be
made against him. Peter says that believers are a part of a
chosen or elect race (1 Pe. 2:9). As chosen ones, Christians are
no longer Jews or Gentiles but come to share the Church of God
that is a third and separate entity (1 Cor. 10:32). In the Church,
God chooses each one for His own reasons. When the believer
understands this, he can be using his election as an affirmation
of everything else that is his in Christ.
God's election involves the human nature of Christ. He is called
the Chosen One. "Since you have tasted that the Lord is good,
facing whom approaching a living stone, by men on the one hand
having been rejected but on the other hand chosen alongside
God, precious ... because it is contained in Scripture: Behold I
am laying in Zion a chosen, precious chief corner stone, and the
one who is believing upon Him will never ever be intensely
ashamed (1 Pe. 2:3, 4, 6)." The election of Christ's human nature
was prophetically described in Isaiah 28:16 and affirmed in
1 Peter. Christians share in the same kind of choice as Christ's
humanity. In this way grace believers share in His election.
Together all Christians share a common election in Christ.
Common election binds individuals and churches. When a
believer is rejoicing in his election, he will relate with other
believers who are rejoicing as well. Unfortunately, one must be
aware of the theological heresy of some who profess to believe in
election. Often a philosophical view of salvation permeates much
of the doctrine that surrounds some believers' belief in election. It
displaces biblical soteriology from their thinking. A balanced,
biblical approach permits the believer to respond with happiness
for God's choosing. Election is not designed to elevate believers
over unbelievers. God's grace is superimposed over the whole
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election process and result. "I share in God's choice with all
others that He has chosen. None of us deserved to be chosen.
Only God knows why He chose any one of us and all of us. I
know that He chose so that He could manifest His glory in a
different way than He had before in the eternal past. As a result, I
should be challenged to be living as an elect person and seeking
to know His will so that He can get the most glory possible from
this instrument of clay. I am His by choice, His choice. I can live
my life in relation to God and others confident of my eternal
future."
Blended Together--1 Corinthians 12:24
"But much more the member of the Body seeming to be (or
exist) weaker is necessary (or indispensable), and a member of
the Body that we think to be without honor, to these we are
putting around more abundant honor, and our uncomely (having
no style) member, you are giving more abundant comeliness (i.e.
good appearance), but our comely members are having no need,
but God blended together the Body, freely giving more abundant
honor to the member lacking of itself, lest there might be division
in the Body but the members should care the same on behalf of
one another (1 Cor. 12:22-25)." The Body of Christ is blended
together by God. When one is in the Body, he shares in the
blending. The blending changes the relative value of the various
spiritual gifts. If a gift is more appealing because of its external
appearance, it will often receive more honor from other believers.
Gifts that seem to be weak or less appealing receive less honor.
All of the gifts are necessary because God has designed the
Body so that they can all relate together for the benefit from one
another. Human evaluation makes no difference. God has
determined the individual gifts. Interestingly enough, God does
not specify exactly which gifts are more honorable and which are
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less honorable. Human evaluation in the church is the
determining factor. The key is that "you are the Body of Christ
and members in part (1 Cor. 12:27)."
The Authorized Version translates "blended together" with the
English word "tempered." Literally it means to mix with, mingle
together, co-mingle or to blend. Such a mixing or blending takes
distinct components and places them in an indistinguishable
whole. As a result, the character of the whole is manifested
without any recognition of the components. Classical Greek uses
the root of the mixing of fluids. John uses the root in its only New
Testament occurrences in the book of Revelation. "And another
angel, a third one, followed then while saying in a loud voice: If
anyone physically worships (i.e. bows down) the beast and its
image, and receives a mark (imprinted or engraved mark) upon
his forehead or upon his hand, even he will drink from the wine of
the inward burning of anger of God having mixed (or blended)
without dilution into the cup of His wrath (i.e. the outward display
of the inward burning) and will be tormented by fire and brimstone
before the holy angels and before the Lamb (Rev. 14:9, 10)."
The idea is that of mixing a drink. There is a blending of the
anger of God that is not blended with anything that would dilute
its strength. "Freely give back to her as indeed she freely gave
back and you double the double according to her works, in the
cup in which she mixed, mix to her double (Rev. 18:6)." Mixture
or blending produces a coherent whole. When one puts ginger
ale in fruit juice, it loses its flavor while the juice gains its fizz. As
a result, that which distinguished the two is converted into a
different substance with a different flavor and consistency than its
original parts.
God the Father is the One who provided the blending; and as a
result, Christ and all grace believers are seen as a blended entity.
As a part of the believers possession, this blending places him
before God as the mixture and not as an individual component.
Because of this, the believer must be aware of how his attitudes
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and behavior will represent the blending. When he uses his
spiritual gift, he functions best in the blending where his
personality does not dominate the blending but the function of
the gift does. As the spiritual gift is a means of showing the
relationship of the Head throughout the Body, so it demonstrates
the cohesion between the gifts with one another. In the context of
1 Corinthians 12, it is very important to observe one's contribution
as a blended part of the whole. What other gifts contribute to
one's gift and enhance the manner in which that specific gift is
working? A person represents the whole rather than himself if he
is using his spiritual gift properly. By this blending, Christ and the
individual are indistinguishable from the Fathers perspective. The
more a believer knows about Christ's relationship to the Body, the
more he knows about the way in which the blending can work out
in his life and relationships with other believers.
Clearly, the practice of the believers sharing in the blending in
Christ is found in the effective use of his spiritual gift in the
corporate whole. Beyond this, it also involves his relationship to
other spiritual gifts by sharing their influences in his life and in his
relationship to Christ. When the believer is with other believers,
he can experience that blending. All that is shared in Christ binds
all believers together in practice if they are spiritual. The Father
blended. The Christ is the blend. The Holy Spirit keeps the blend.
Jesus Christ Himself permeates the blend. God's estimate of the
blend sees the whole as sharing in a single substance in the
Body. Ideally, the blend will be visible in the local manifestation of
the Body, the local church. The more believers that are spiritual in
a church for a greater part of the time, the more the blending will
be visible. Cooperation and commonality become more visible.
True fellowship between believers in the church will be based on
how believers relate to the blending that they all possess together
in Christ. What the saints have in Christ and the mixture there is
not based upon individuality but is founded in relationship to the
Body as a whole. When the believer uses his spiritual gift, it
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contributes to the enhancement and development of the
corporate whole. If the individual is predominant and personally
benefits to the detriment of the whole, he is misusing his gift.
Since God mentions the blending in the middle of the most
extensive section of the New Testament on spiritual gifts, He
chooses to make the individual expression less important than
the contribution to the whole. One spiritual gift should not
dominate but should rely on the other gifts so that every gift will
be making a contribution to the whole. When a gift dominates,
those who have other gifts are deprived of the privilege of
functioning in the blend. A pastor-teacher who does everything
and controls everything in a local assembly is violating the divine
design for the blending.
"I have the pastor-teacher gift. You may have the gift of
administration. When I insist that I administer the affairs of the
local church, I deprive you of the privilege of using your gift in the
best environment for its expression. In the norm I may have a
limited administrative ability so that I can do a passible job. Yet if
you use your administrative gift, the task will be accomplished far
better and in greater conformity to God's program than I could
even if I had an M.B.A. Each gift has an ability to understand
what God's design is in the area of the gift's activity far better
than other gifts. By that understanding, you also see how it will
contribute to the blending better than I will. When you use your
gift, I will benefit from it more than if I did the job myself. The
blending encourages both of us to use our gifts for the benefit of
the whole and hence to the glory of God. Each gift has an ability
to recognize how it contributes best to the blending that God has
designed. An understanding of how the gift relates to other
individuals and to Christ the Head is inherent for the gifted person
who is spiritual."
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Knit Together--Ephesians 4:16; Colossians 2:2, 19
In Christ believers are united by a unique cohesion. All are knit
together in a unity. The Greek term is found in six passages of
which three refer to what is shared in Christ. The root
(_sumbibadzo) means to cause to come together, to unite or to
knit together. Closeness is again emphasized here but from a
different perspective. In classical Greek the term emphasized a
causal idea in which another party effectively brought about the
knitting together. Its root idea is to bring together for a special
purpose that will bring a specified result. In some instances, the
Scripture refers to a bringing together of two parties who come to
an agreement. The idea of making a business agreement was a
part of the idea in the classical Greek documents. Where there
was disagreement between parties, the verb was used to
describe a bringing together for reconciliation. It was also a term
that described the bringing of a student together with information
and so to teach or instruct. The student is united with the
information taught and thus this Greek root is used. This is
evident in the Greek of the Septuagint in which the verb
translates Hebrew roots meaning "to cause to instruct, to cause
to know, to cause to understand and to cause to be prudent." In
all ten of its occurrences it translates Hebrew causatives [_hifil
stem] of verbs describing the action of the mind. In classical uses
of the simple verb, it describes the breeding of animals by which
the male and female are brought together. In every instance the
form describes a bringing together by a third party that results in
a closeness between two persons, a person and a thought or two
beasts.
This is how these terms came into the New Testament from
other Greek sources. When believers are seen in Christ, they are
seen as having been bound together by the Godhead in Christ.
They are attached to the Body and to one another. All are linked
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together. They adhere to one another and to Christ in their
position. In Christ they share an agreement as they learn what
they have there. The believer is given impetus to relate effectively
to other believers on an intellectual level as well as on a spiritual
level. A common relationship to truth is necessary for the
effective sharing of the revelation of the Word of God. "in Christ"
truth is a solid ground for agreement. Though some may
depreciate its worth, there is usually an intellectual agreement as
to what it teaches.
"Out of whom all the Body being fitted together and being knit
together through every band of full supply according to the
energy in measure of each one part is making the growth of the
Body into the building of itself in love (Eph. 4:16)." Two "together"
verbals are found in this verse. The Body is fitted together as a
building and it adheres together in a knitting. A bond ties it
together and binds it into a knit together unity. There is a great
deal of question as to how to translate the word. Some will
translate it as "joint" while others translate it "ligature" or
"ligament." It is derived from a verb that means to bring in
contact, to fit or to fasten. Whatever it is, it is that by which
different members are connected and hold together. If the "joint"
idea is accurate, it involves all of the ligaments that hold the
bones together in the joint so that it will not disconnect by slipping
out. God provides the divine energy to an appropriate extent so
that the whole Body has the potential to be building itself in love.
One's involvement in the Body of Christ is an involvement with
the divine energy that makes a building up of the united members
possible. The Holy Spirit is the active agent in the building
process as He relates to the individual parts and brings growth.
Spiritual believers who have the fruit of the Spirit produced in
their lives are capable of being a part of the building process
because they possess (_agape) love. Carnal believers do
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not possess love and so are only passive participants in the
building of the Body of Christ.
"For I am desiring you to know intuitively how great a struggle I
am having on your behalf and the ones in Laodicea and as many
as have not seen my face in flesh, in order that their hearts may
be comforted (i.e. encouraged), being knit together in love and
into all riches of the full assurance of understanding into full
experiential knowledge concerning the mystery of God even the
Father and of the Christ (Col. 2:1, 2)." Paul was suffering under
Roman house arrest and was filled with concern for the saints in
the Lycus River Valley. He had never met the majority of these
saints. There was little personal information that he had shared
with them. He was absolutely aware that they could find
encouragement by what they shared in common in Christ. By
Spirit produced love, they could experience being knit together
even though they lived a distance from Paul. As the Christian
shares in the knitting, he is able then to relate to the mystery of
God the Father and enjoy the riches that are in that information.
The mystery that is revealed here is that God the Father has a
special relationship to the Christ and has provided riches that are
beyond human estimation in the realm of wisdom and knowledge.
Paul was filled with concern and wanted Christians to enjoy what
had been revealed concerning the Father's relationship to the
Christ. When the believer is spiritual, he enjoys the benefits of
the new relationship that the knitted position provides. Paul was
agonizing over Christians who did not choose to do the right thing
(1:29). The right thing is maturity (1:28). There were those who
chose the wrong thing--carnality. He did not desire that the
Colossians and other saints in the valley would be led astray into
carnality and miss their participation in their unity in Christ.
Colossians 2:19 also refers to the knitting together that exists in
Christ. "And not holding the Head, out of whom all of the Body is
being fully supplied and being knitted together through its joints
and bands, it will grow the growth of God (Col. 2:19)." It is only
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by the joints and bands that the knitting takes place. God affirms
the unity creating the elements that hold the Body together.
These unifying elements control the growth of the Body and
retain its integrity. As a result, the growth of the Body is seen as
the growth from God and not of men. When God works in the
Body, it grows in its character and numbers. There is no growth
without direct divine intervention. Christendom is filled with
programs for the growth of the Body. Church growth seminars are
good examples of this. Once again Christendom is attempting to
do something by human methods that produce human results to
the glory of man most of which is completely outside of the true
Body of Christ. God is the only source of growth no matter how
many programs men develop. The Body of Christ and its knitting
goes on independent of the plans and programs of men. God
continues the work of knitting in spite of the foibles of men.
Together in Christ, all believers share in the bonding or knitting
that holds the Body together. As individual believers are spiritual,
they are able to experience the knitting that holds them together
in Christ. It is easy to see that the possession of this relationship
in Christ is best demonstrated in a local church. Bible doctrine
and spiritual living should be combined in the assembly so that
true believers experience that which holds them together in all of
its intricacies. Doctrinal deviation and spiritual poverty
manifested in carnality will ruin the best environment on earth for
the knitting to be experienced. Too often the modern Christian
misses the significance of the relationship illustrated by Paul and
his concern for the saints in the Lycus River Valley. He had met
only a few of these saints while he was imprisoned in Rome. So
far as is known, Paul never visited the churches of the valley in
any of his apostolic journeys. True, he may have learned about
individual believers in the area from those saints who shared
information with Paul concerning the work of God there. Even so
Paul was concerned about the sharing and enjoyment of the
knitting that held them together with one another, with Paul and
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with Christ. As a believer receives information concerning other
believers across the globe, the greater interest he will have in the
Body of Christ as it is manifested in Christ. Concern and
communication can be shared with them and with the Father for
them. Oh that all of the Church that is on earth would be living a
biblical spiritual life with solid literal doctrine as its backbone!
Suffer Together--Romans 8:17; 1 Corinthians 12:26
cf. Philippians 3:10
Because all humans share bodies of limitation, physical
suffering is a common malady of mankind. As a result of Adam's
fall, the medical profession came into existence. Man began a
death process. Inherent in the physical body from conception are
the components of death. "Dying thou shalt die" was the divine
promise to Adam if he disobeyed God by eating of the tree of the
knowledge of good and evil (Gen. 2:17). Adam fell and mankind
entered two realms of death: physical and spiritual. Believers do
not suffer together in Christ because of the physical debilitations
that result from the fall. Too often believers identify with physical
suffering that results from the fall of Adam with the suffering
shared in Christ. They are completely different. Every human
being has the potential to suffer physically whether saved or
unsaved. An unbelievers back will hurt just as much as a
Christian's back will. Physical illnesses are not suffering in Christ.
Because a believer is in Christ, he will have a different attitude
toward physical suffering but the suffering is the same.
Paul describes a different kind of suffering. "The Spirit Himself
is co-witnessing with our spirit that we are the born ones of God.
But since born ones we are also heirs; heirs on the one hand of
God, but on the other hand co-heirs of Christ, since we are
suffering together with Him in order that we may also be glorified
together with Him (Rom. 8:16, 17)." Suffering is a normal aspect
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of a believer's being in Christ. "For I am reckoning that the
sufferings of the present time are not worthy facing the coming
glory to be revealed because of us (Rom. 8:18)." Saints share
sufferings with Christ. In His present state, Jesus Christ has
absolutely no physical suffering. While He sympathizes with our
physical condition, He does not share in our physical sufferings
any more than He relates to other spiritual believers who are not
suffering, Because of the fall, creation suffers groaning for the
liberty that will come when the Church returns with Christ (Rom.
8:19-21). Though saints suffer physical weakness and sickness
from the fall, the Holy Spirit will intercede for the believer in an
appropriate manner.
In verse 17 the believer shares suffering with Christ. It is
possible for grace believers to share in the same suffering as
Jesus Christ. He is suffering as He sees the failure of believers to
live in Christ to the fullest as spiritual believers. As a believer
sees more and more of what he is and has in Christ, the more he
will see himself as Christ the Head sees him. Then he will begin
to see other believers from the same perspective. When he sees
spiritual Christians bringing glory to God, he will rejoice together
with Jesus Christ in their spirituality. When he sees a believer
who is carnal living as though he did not have any of his benefits
in Christ, he will suffer with Christ being appalled by the ungodly
behavior of the carnal one. His suffering is a mental grief type
suffering. He sees what could be and is not and so he suffers.
Any parent who has had a wayward child understands this type
of suffering. Every phase of his life is contradictory to the way he
has been raised. The parent desires the best for his child and
recognizes the misery that will result from the manner of life that
the child has chosen. Different kinds of mental suffering spread
through the mind. There is introspective suffering, grief suffering,
regret suffering, anger suffering, pity suffering, hopeful suffering
as well as many other mental sufferings for the offspring. Jesus
Christ looks at those who are in His Body and suffers because of
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their unrighteous behavior and refusal to conform to the
provisions of grace for Christian living.
"And whether one member is suffering all of the members are
suffering together with him, or a member is glorified, all of the
members rejoice together with it, but you are the Body of Christ
and members in part (1 Cor. 12:26, 27)." Clearly, the suffering is
not physical suffering but spiritual suffering in the Body of Christ.
In order for another part of the Body to know and feel the
suffering in a part of the Body, he must be well aware of how
believers relate to one another in the Body. In many ways it
would be nice if there were no problems in the Body that would
result in sharing of suffering because of spiritual problems. Yet as
the Body of Christ is manifested on this earth, there will be a
continuation of suffering among its members on earth. When a
believer is carnal, the spiritual believer may suffer. As the spiritual
believer matures, he will be more sensitive toward those who
suffer from spiritual difficulties. Ultimately, he will be able to see it
from Christ's own perspective and clearly share in Christ's
suffering. Paul saw this as he sought to enjoy his position in
Christ and to mature in the righteousness of Christ in the Body.
His desire is seen in the following statement. "That I may know
Him and the power of the resurrection and the fellowship of His
sufferings having been conformed to His death (Phil. 3:10)." Paul
sought to be so close to Jesus Christ and to other believers that
he could sense their sufferings. He could share with Christ.
Together they could share with other believers. Others can share
Christ's suffering for the failures and sins of Christians in the
Body of Christ.
Not all of the suffering in the Body of Christ is a result of the
carnality of the believer. Unbelievers that can bring suffering can
apply external pressures to the saint. Satan, demons and the
world system all apply external pressures that may produce
suffering. It is possible to share in these types of pressure when
they are applied to other believers. "Being well spoken of is the
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God and Father of our Lord Jesus Christ, the Father of tender
mercies [or pity] and God of all comfort, the one who is
comforting us upon all of our affliction (pressure or tribulation),
that we may be given the inherent power to be comforting the
ones in every affliction through the consolation (lit. to put a mouth
alongside) with which we ourselves are being comforted by God.
Because as the sufferings of the Christ are abounding into us, so
through the Christ is abounding also our consolation. Now
whether we are afflicted, it is on behalf of your comfort and
salvation; or we are comforted, it is on behalf of your comfort that
is energizing itself in endurance of the same sufferings that we
are suffering, and our hope is steadfast (or firm or stable) on your
behalf intuitively knowing that you are sharers of the sufferings,
so also the comfort (2 Cor. 1:3-7)." This passage describes how
some of the external afflictions relate to the Christ. In verse five
the word "sufferings" is a form that describes the result of an
action [-_ma ending]. Every time a member of the Body suffers, the
Head suffers in His human consciousness and in His high priestly
ministry. As a believer relates to the role of Christ, he will be a
sharer in Christ's sufferings. Christ agonizes over Christians and
a believer can share in His agony. Any spiritual Christian can
agonize over other believers as Paul did in his life.
"Together we suffer with our Head when we are in a mature
relationship with Him. Christ's work has provided everything and
yet believers still suffer from tribulation and spiritual defeat. We
can share fellowship with the Person who is our Head. He will be
affected by the spiritual problems of Christians. I can share in His
sufferings. I do not seek to suffer as a masochist but as I mature I
see more things as He sees them and so will share in His attitude
toward them. I react as Christ reacts when I am in the right
spiritual condition. I can respond in His strength and in His way.
When I suffer with Him, I am in a position by which He can use
me to relate to those believers who are suffering. He may instruct
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the Holy Spirit to lead me to relate to that believer in a proper way
that will assist him in his sufferings whether they are relieved or
not. In this manner God uses members of the Body who are
suffering. Often He will use a specific spiritual gift to bring relief.
God can use me better when I share in Christ's suffering for other
saints. If I am mature, He will use me to encourage and
strengthen the spiritual lives of those for whom Jesus Christ
suffers."
Citizens Together--Ephesians 2:19
"Because through Him we are both having access by one Spirit
facing the Father. Then therefore you are no more strangers and
sojourners but you are fellow-citizens of the saints even members
of the house of God having been built upon the foundation from
the apostles and prophets, Jesus Christ Himself being the
cornerstone (Eph. 2:18-20)." We share a common citizenship
because we are in Christ. The context of Ephesians two is
directed toward the believers new relationship because he is in a
new location as a result of the baptism of the Spirit. Key
indicators of this fact include "in Himself" (vs. 15), "one new man"
(vs. 15), "in one Body" (vs. 16), "in whom" (vs. 21), "in the Lord"
(vs. 21) and "in whom" (vs. 22). The emphasis is not upon being
in the family of God that is the result of spiritual birth. The
emphasis is on our sharing in the same house. All share in a
common building that is built from the apostles and the prophets.
Because of the complete alienation between Jews and Gentiles,
God found it necessary to arrange for a third entity in which the
two could share together--the Church (cf. 1 Cor. 10:32). In that
entity we share common conditions to the extent that all that
would normally distinguish Jews and Gentiles are annihilated.
In the past these individuals were not in the Church. The Body
would not be formed until the day of Pentecost. Whether a
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person was a Jew or a Gentile, he could not share in the Church
until the Holy Spirit was sent and began His baptizing ministry. A
natural separation existed between Jews and Gentiles. Gentiles
were completely outside of the realm of God's dealing. Evidently,
the Ephesian church was predominantly a Gentile church that
had a Jewish minority. Even the Jewish believers were outside of
God's blessing for the dispersion was a divine penalty for the
unrighteousness of the nation. The land was (and still is)
ceremonially polluted or unclean. Hence, all of the Christians in
the Ephesian church were alienated from God before they were
saved. Paul describes them as strangers and sojourners. A
stranger was a person who was foreign, strange or alien to a land
and culture. Often this involved a tolerant reception by those who
were native to the land. An envoy from a foreign land would be
entertained with hospitality; but if he chose to live in the land, his
presence was less tolerated as the novelty of his background
wore off. As a stranger, He had no rights. His treatment was
dependent upon the mood of the populace. Any privileges that
were extended by the government and society were not his by
right but by permission, When permission was given, he could
live alongside of the general populace as a sojourner. As a result,
he would dwell in a place as a stranger having temporary
residence there. Toleration and the temporary character of one's
existence were central in the concept of sojourning. The Jews in
history had not tolerated Gentiles. Paul describes the old
condition. "That you were continually at that time without Christ,
having been alienated from the commonwealth (_politia)
of Israel and strangers of the covenants of promise, not
possessing hope and having no connection of any sort with God
in the world (Eph. 2:12)."
At salvation believing Gentiles and Jews were given a new
relationship to the blessings of God. All share in a common
citizenship and are no longer outsiders but have become actual
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participants in the Building, the Body of Christ. Together they
share a commonwealth or a community. The concept of
"community" is reserved in the Bible for the relationships within
the Body of Christ and not of the local assembly. Some believe
that the root ties to the root "city" (_polis) and focuses on
the smaller element of relationships as citizens. If this is true, the
concept expanded to other levels of government as well. The root
word (_politema) carries into the English language in
the words "politics" and "polity." A person who was a citizen
shared the full rights and privileges that are assigned to the free
citizen. With the rights, there were responsibilities. He was
expected to contribute to the government, taxes and sometimes
service. He had just as many rights as any other citizen. Because
the believer is in Christ, he is seen as perfectly sharing in the
rights and responsibilities of being in Christ. "For our citizenship
continually exists in heavens from which also we are eagerly
awaiting for ourselves a Savior, the Lord Jesus Christ (Phil.
3:20)." All grace believers share a common citizenship in the
heavens. Because the believers citizenship is focused on the
third heaven above the other two heavens, the believer is seen
sharing all of the rights of that citizenship there at the right hand
of God the Father. All grace believers have equal rights there and
here in the Building of God.
Paul recognized that it was possible to live as a good citizen
before God. He considered this to be true before his salvation
and after he was saved. Before God, he was confident that he
had met the criteria for being a citizen wherever he was. "But
Paul gazing at the council (or Sanhedrin) said: Men, brothers, I in
all good conscience have lived as a good citizen to God until this
day (Ac. 23:1)." Early in his life he had diligently served God as a
devout Jew who was striving to keep every facet of the Mosaic
Law. At that time he had a good conscience. He was living as a
good biblical Jew even though he was persecuting Christians to
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the extent that he was involved in the capital punishment of
some. He was unaffected by his own aggressive mistreatment of
Jewish Christians because he was convinced that they were
flagrantly violating the law and rejecting their national heritage. In
effect, he saw himself as imposing the penalties for violation of
the first and second commandments. After his New Testament
salvation, he saw things differently and the change that took
place in his life made it possible for him to live as a citizen with a
good conscience before God. He was convinced that his life
before his Sovereign was in accord with all of the standards that
would make him a good citizen in the kingdom of God.
"Only be a citizen (or function in your normal life and conduct)
worthily of the gospel of Christ, in order that whether coming and
seeing you or being absent I am learning things concerning you,
that you are standing in one spirit, in one soul while making an
effort together in the cause by the faith of the gospel (Phil. 1:27)."
Paul encourages the Philippian believers to be rejoicing in Christ
(vs. 26). By implication they are expected to be living as citizens
in Christ utilizing their possession of citizenship in their behavior.
As a result, they live in balance with the gospel of Christ
identifying themselves as participants in the work of their
Substitute. The unity that they share together in Christ is the
basis for their standing. In response to the shared citizenship,
both the spirits and the souls of the Philippians were unified
about the same cause by the faith received in relation to the
gospel. Equanimity of the thoughts and the feelings between
believers here on earth is a representation of the believers
heavenly citizenship. As a result, his manner of life here on earth
is directly affected and presents a witness to believer and
unbeliever alike.
Jesus Christ is a heavenly citizen in His human nature. In His
divine nature, He is always the heavenly Sovereign yet His
humanity is placed in a different circumstance because His
residency is manifested by both of His natures united in one
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person. Christians share in the same citizenship that Christ does
in His humanity. His citizenship is the highest citizenship in all of
creation and grace believers are a part of it. Every other
citizenship is of a lower degree. By grace God the Spirit has
taken the finite, frail citizens of a polluted world and placed them
in a citizenship infinitely superior to the very best that the world
system could offer. One must be reminded that the citizenship is
far better than that shared by Adam and Eve before the fall. It is a
unique citizenship that is only available as a result of Christ's
incarnation. Other human beings do not have such citizenship
privileges nor will any other in the future outside of the Body of
Christ. Because of the splendor of God's gracious provision of
this citizenship, the relationships between believers should be
strengthened. The saints are a kingdom of priests being
members of a kingly priesthood (cf. Rev. 1:6; 1 Pe. 2:5, 9). By
virtue of the superiority of the citizenship, Christians should be
relating together on the basis of their shared participation in this
relationship. "I am no better than you are in my citizenship if you
are a believer. You are no better than I am. God the Father
counts both of us to be what we will be--fellow citizens--full
citizens of the heaven of God. He sees us as being citizens who
posses the same benefits that accrue to the human nature of
God the Son. All of our relationships are seen in a different light.
We can respond by changing our quality of life. Our respect for
and encouragement of one another should conform to the
conditions of citizenship. Our thinking and our feelings together
will be encouraged to relate to life on this higher plane. I am not a
citizen of this world but of heavens. I am just an alien being here
living as a sojourner alongside of the citizens of this world. Soon I
will be sharing all of the benefits of my citizenship in the
heavenlies with all other grace believers in the near future."
All grace believers share these possessions in common in
Christ. Several of these benefits result from the unity of position
in Christ. All believers possess intimate relationships that are
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available here and now in their present tense salvation. As a
result of the bonding that exists, Christians share in activity and
attitude. All share in a common citizenship and service. All are
involved in the Lord's work. As a believer acknowledges Christ's
Lordship, he is able to practice his possession as a bond slave
together with other saints in Christ Jesus. Together all share in
the potential for using these possessions in personal
relationships with other Christians. All grace believers can be
living in Christ with common goals and objectives that will all
ultimately bring glory to God when spiritual believers accomplish
them. Practice in the use of these possessions will give each
believer greater skills in living a life pleasing to God and in
cooperation with other believers who understand and are living
these outstanding truths. Though these shared spiritual
possessions in Christ belong to Christians now, they will possess
them in the future. They are the basis for the future glorification
of the saints.
Sharing Together in the Future
Because Christians share together with Jesus Christ, Scripture
gives assurance concerning the future. There are five areas that
relate to what the Christian shares with other grace believers as a
result of being in Christ. These are not present possessions and
position in Christ but are future results provided for the believer at
the Rapture because he is now in the Body of Christ. At that time,
the Body of Christ will cease to be the Body and will become the
Bride of Christ. All of the believers present position and his
possessions will be actualized to the fullest degree at that time
All Christians will share with Christ in these important areas.
These are listed with minimal comment for the readers
information though much more could be said about each of them.
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Will Be Raised and Presented Together--2 Corinthians 4:14
"But we continually having the same spirit of faith according to
the thing that stands written: I believed, therefore I spoke, and we
are believing and therefore we are speaking, intuitively knowing
that the One who raised the Lord Jesus will also raise us together
with Jesus and will present us together with you (2 Cor. 4:13,
14)." We will share physical resurrection just as the humanity of
Jesus was resurrected. Because we are together, we will be
raised together. Because we are together, we will be presented
to the Father in the Rapture of the Church (cf. 1 Th. 3:13). The
only ones ticketed for physical resurrection and presentation at
the Fathers throne in the coming of Christ in the air are those
who are in Christ.
Will Be Conformed Together to Christ's Glorified
Body--Philippians 3:21
"For our citizenship continually exists in the heavens out of
which we are eagerly awaiting a Savior, the Lord Jesus Christ,
who will externally change our body of limitation conforming it
together to the body of His glory according to the energy of His
being able even to subject to Himself all things (Phil. 3:20, 21)."
The external manifestation of the physical bodies of the saints will
be changed to be like Jesus' present body. The external
appearance will be changed by the same internal change in form
that Jesus' physical body went through to be glorified. All
Christians will have a change in the characteristics of their bodies
or it would be impossible to enter into the presence of the Father.
The present body is incapable of entering the Fathers presence.
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Will Live Together with Him--Romans 6:9; 2 Timothy 2:11
"But since we died together with Christ, we are believing that
we also shall live together with Him, intuitively knowing that Christ
having been raised out from among dead ones no longer is
dying, death is no longer lording it over Him (Rom. 6:8, 9)." This
refers to the life that was provided in Christ's resurrection. All
grace believers will share in the same type of life that the
humanity of Christ has and all will share it together with Him. This
life is completely designed for existence in the presence of deity
wherever the members of the Godhead reside, "Faithful is the
word; for since we died together with Him, also we will live
together with Him (2 Tim. 2:11)." Believers' participation
positionally in the death of Christ guarantees the fact that there
will be a future participation in a new kind of life with Jesus'
human nature. The life shared is a quality of life as well as an
involvement with a person. This life will perpetually animate the
glorified body of the believer.
Will Share Glory Together with Him--Romans 8:17
"The Spirit Himself is testifying together with our spirit that we
are the born ones of God. But if born ones, also heirs, heirs on
the one hand of God, fellow heirs on the other hand of Christ,
since we are suffering together with Him in order that we may be
glorified together with Him. For I am reckoning for myself that the
sufferings of the present time are not worthy to be compared with
(or facing) the coming glory that will be revealed because of us
(Rom. 8:16-18)." The glorification of grace believers will take
place when they receive their inheritance provided in their
position. At that time the Church will share the glory of Christ
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before the Father's throne when God the Son presents His Bride
to the Father. The glory of Christ will become more and more a
part of the existence of the Church with the marriage of the Lamb
and the placing of His consort upon His throne with Him to rule
and reign with Him. As Jesus Christ is glorified, He manifests God
the Father's opinion of Him by showing Himself to be exactly
what the Father says He is. Christians will be glorified together
with Him because of their identification with His work. Because of
this, the Son will be glorified by the saints and by His own
character. As a result, the other two Members of the Godhead will
also receive glory from the catching away of the Church.
Will Reign Together with Him--2 Timothy 2:12
"Since we are enduring also we will be reigning together with
Him; if we say no for ourselves, that One will also say no to us (2
Tim. 2:12)." "Endure" (_hupomEno) is most often
associated with pressures from things that are applied to the
individual. God expects endurance in tribulation on the part of all
grace believers (Rom. 12:12). Paul was one who felt these
pressures and expected to reign. "In which I am suffering bad into
bonds as one who works bad, but the word of God has not been
bound. Therefore I am enduring all things because of the chosen
ones, in order that they also may obtain salvation, the one in
Christ Jesus with eternal glory (2 Tim. 2:9, 10)." A similar concept
ties enduring and reigning to Jesus Christ. This carries over to
one's identification with Christ. "Looking away toward a fixed
object unto the Author and Finisher of the faith Jesus, who
against the joy having been set before Him endured a cross,
despising shame, and is seated in the right of the throne of God.
For you consider attentively the One having endured such
contradiction (from "to be spoken against") of sinners against
Himself, lest you be exhausted fainting ones in your souls
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(Heb. 12:2, 3)." All believers can endure in a similar way. If a
person is truly a mature son of God, the Father will chasten him
when he has misbehaved. God's love is manifested toward His
sons by His child training or discipline. Divine discipline is a proof
to a believer that he is truly a son of God. If a professing Christian
has not been disciplined, he needs to evaluate the reality of his
professed salvation. "For whom the Lord is loving, He is
disciplining or child training, but He scourges every son whom He
freely receives at His side for Himself. Because of which you are
enduring discipline, God is conducting Himself with you as with
mature sons, for what son exists whom a father is not
disciplining? But if you are without discipline, of which all have
become sharers, then you are not sons but bastards (Heb. 12:6-8)."
If a person is a believer, he will be suffering things that force
him to endure. The most intimate is that of the Father's
chastening. Every believer will endure divine discipline administered
as a part of the Father's love that is manifested toward an
unrighteous son. Hence, every true Christian is eligible for
reigning with Jesus Christ. All will share His throne and function
as kings with Him.
Togetherness (_sun) involves the relationships that the
grace believer shares with Jesus Christ and other believers.
These things shared are in the past, present and future. All
Christians share together in Christ's past work by imputation.
Because of this imputation, God sees the believer as a
co-participant in the historical event on the hill called Calvary outside
of the city of Jerusalem. When Jesus Christ died, was buried,
rose again and ascended, all grace believers were counted to
have actually participated with Him, their Perfect Substitute. At
the present time, the past benefits motivate believers to be
involved every day with their position in Christ. All share in the
same position and possessions together in Christ. All share
equally with the Head who receives the glory from those who
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have a spiritual life that is in conformity to God's program. Future
benefits accrue to the believer because He shares now in Christ.
He practices his togetherness now. In the future that which is
imputed will be actualized as he moves into the eternal state
together with Jesus Christ and other grace believers.
Togetherness involves intimate relationships that are common
between all believers. No single believer shares more of a
relationship in Christ than any other does. Every Christian has the
potential to be spiritual and to appreciate his togetherness with
Christ. In Christ there is more than just the provision of past tense
salvation but also present tense and future tense salvation. Here
and now there is a potential for sharing with the Head of the
Body. Sharing is brought to completion when the results of the
baptism of the Spirit bridge to the results of regeneration. When
one is living in his position, the indwelling Christ is manifested
through the fruit of the Spirit. "My Head is in the heavenlies and
His life is manifested in my life. I am thinking in the heavenlies
and so do not interfere with the ministry of the Holy Spirit
producing the character of Christ. I share all of the elements of
position and possessions with Him in Christ while others share
Him through my life as His character is manifested through the
fruit of the Spirit. 'Not I but Christ liveth in me.'" When this is true
of other spiritual believers, we practice the togetherness
effectively in our shared present tense salvation. Our
togetherness with Him is the basis for any togetherness that we
share with one another. Because we are sharing with Him, we
are able to share with one another. All that divides believers can
be removed. Personalities may normally conflict but when we are
together with Him, there is no conflict there. This relationship
annihilates the things that will separate believers. In Christ and in
God's program there is a unity between true believers that can be
worked out in time. If Christians are spiritual while living in Christ
and enjoying the position and possessions that belong to them
there, they share the unity. Cooperation is coordinated through
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Jesus Christ the Head and shared through the whole Body of
Christ.
Over and over again Paul appeals to grace believers to
recognize the importance of sharing together that which is in
Christ. He emphasizes the need for an intellectual recognition in
one's intuitive thinking so that being together in Christ will
influence an understanding of the doctrine of the spiritual life.
The information becomes experiential knowledge when one has
accurate intuitive knowledge of the spiritual life. Any inaccuracy in
the intuitive knowledge will lead to defective experiential
knowledge. A whole erroneous system of belief will result. The
Holy Spirit will not illumine the believer and his spiritual growth will
be stunted. When one recognizes that it is only in Christ that
there is true togetherness, his life will be radically changed
toward Jesus Christ and toward all believers. Together with Him!
Together with one another! Together we share it all! Together!
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Conclusion
"In Christ" truth is one of the most important teachings of grace
revelation. By it the believer is able to see himself as the
Godhead sees him now and to see what he will actually be in the
future. Without "In Christ" truth, he has no spiritual life and only
sees himself from a human perspective. "In Christ" he is in the
heavenlies. Aside from his relationship in Christ, he is earth
bound and conformed to the bounds of time. If he does not see
that Jesus Christ is the Head of the Body, his Christology is
defective for he has omitted one of the most important elements
of Christ's present ministry. When he sees Christ as the Head of
the Church, the Christian gains substantial information
concerning the application of the work of Christ and His present
activity affirming the value of His work. It is the spiritual glue that
holds the Church together. Spirit baptism has provided for the
entry of every saint into the Body in which all adhere together.
The results of Spirit baptism bind each to the other and all to
Christ in the realm of spiritual things. God's grace provides a
substantial part of the believers salvation in Christ. All of the
believers present tense salvation is bound up in "in Christ" truth.
His ability to have victory over his spiritual enemies and to be
filled by the Holy Spirit is based in the provision made for him in
Christ Jesus. His being in Christ regulates every aspect of his
existence that is pleasing to God.
The Importance of "In Christ" Truth
The importance of "in Christ" truth to the grace believer is seen
in the fact that one of the reasons for God the Son's coming to
earth and taking on a human nature was to provide for grace
believers entry into Christ. Grace believers know Him and know
His provisions because of His work. He provided position and
possessions and made certain that they were revealed to
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Christians through the Word of God. Because of His deity, He
could guarantee that the information was true because He sees
things as they really are. Christ's perception of what is true is
absolutely accurate because of His divine attribute of truth. Every
aspect of being in Christ is glued together by the only authority
for truth, God Himself. "But we intuitively know that God the Son
is come, and has freely given to us an understanding (an ability to
think through to the end) in order that we might experientially
know the true One, and we are in the True One, even in His Son
Jesus Christ. This One is the True God and eternal life (1 Jn.
5:20)." Christ has provided the information for spiritual Christians
to understand their relationship in Christ. Experiential knowledge
of God comes from the relationship that the believer develops in
Christ. What the believer comes to know in Christ has the divine
stamp of affirmation and approval. "This is true! This is how I see
it!" Because God links "in Christ" truth with His attribute of truth,
He affirms its importance.
Another way in which God has shown the importance of "in
Christ" truth is by the tremendous amount of revelation that is
given in Scripture concerning it. In the use of the three
prepositions alone, it is evident that no other doctrine in the New
Testament has as much revelation. There are between 250 and
275 passages in New Testament grace revelation that specifically
teach elements of the doctrine using the three prepositions. Few
other doctrinal subjects have so much information in Scripture.
The passages presented are the most obvious sections that
teach "in Christ" truth. Many other passages give additional
teaching on the same subject without using the prepositions. The
total quantity of revelation demonstrates its importance. God
considers it to be so important that He emphasizes its importance
by giving extensive, substantial revelation on the subject in the
Bible.
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The following list gives some of the major contributions that "in
Christ" truth makes to the whole of God's revelation of Himself
and His dealings with grace believers. These contributions reveal:
1. God's program for functioning in the Body of Christ and in
the local church.
2. The benefits that result from the baptism of the Holy Spirit
at salvation.
3. The foundation for spirituality and Christian maturity.
4. Elements of the Father's relationship to the Body of Christ.
5. The present relationship of Christ to His Body.
6. The extent of divine imputation to grace believers.
7. God's provisions for present tense salvation.
8. The distinction between present reality and future actuality.
9. The benefits possessed by the human nature of Christ.
10. The basis for true Christian unity.
11. The realm for the believers abiding in Christ.
12. How Christ's work is applied in victory over the sin nature
and other spiritual enemies.
13. How a Christian's citizenship in heavens is implemented.
14. The composition and individual elements of the Church universal.
15. The limitation of the Body of Christ to grace believers
(cross work to the Rapture) and no other believers i.e. the
composition of the new creation.
16. How Christians can relate to one another on the basis of
what they are and have in Christ.
17. How the perfections of Christ carry over to Christians.
18. The mechanics provided for believers to please God as
spiritual believers.
19. The place toward which a believer is to direct his reflective
thinking in order to be spiritual.
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20. The basis for the manifestation of the indwelling Christ (a
result of regeneration) in the life of a spiritual believer.
21. The unity in the Body of Christ.
22. The narrow limits that God places on how a grace believer
can please God.
23. The basis for and the provision of spiritual gifts in the
Church and how they are to function.
24. The whole doctrine of the priesthood of the believer.
These are but a part of the important truths that are
communicated through "in Christ" truth. A number of others will be
evident from further study of the passages of Scripture that describe
the believers being in Christ.
The Identification of the Elements of "In Christ" Truth
The simplest way for one to become acquainted with "in Christ"
truth is through prepositional phrases that present the truth.
There are three Greek prepositions that describe elements of "in
Christ" truth" _eis, _eN and _sun. Normally,
they have a reference to Christ as an object whether by title, by
description or by pronouns that have Christ as their antecedent.
Composite forms occur in which the preposition is combined with
the noun or verb that also refer to being in Christ. This is
especially true of the preposition _sun. The whole structure
of this book is built around these prepositions. A believer can be
reminded of these great truths if he marks his Bible by
underlining these phrases and forms in color. When he reads
grace revelation, the importance of "in Christ" truth will be evident
just from the underlining of the passages listed within these
pages. Careful reading of grace revelation can discover other
passages not included in the text of this book. An Interlinear
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Greek-English New Testament is a valuable tool for this. A Greek
concordance such as The Englishman's Greek Concordance of
the New Testament, A Concordance to the Greek Testament (W.
F. Moulton and A. S. Geden) or Greek-English Concordance (J.
B. Smith) will give a full list of the passages in which the
prepositions are found. References to being in Christ must be
gleaned from the multitude of passages. An English
Concordance such as Strong's or Young's provides only minimal
help because of the problems of the different translations of the
prepositions in the English text. Such study will provide many
additional phrases to be marked.
In Ephesians alone, there are 34 prepositional phrases using
"in" (_eN) and referring to "in Christ" truth. To demonstrate the
diversity that must be considered in such marking, the following
list will assist the believer in seeing the diversity. The Authorized
Version translates the Greek text accurately in most cases. The
indicators using (_eN) in Ephesians include: "in Christ Jesus"
(1:1; 2:6, 7, 10, 13), "in Christ" (1:3, 10, 12; 3:6; 4:32), "in Him"
(1:4, 10; 4:15), "in the beloved" (1:6), "in whom" (1:7, 11, 13 (2x);
2:3, 21, 22; 3:12), "in Himself" (1:9; 2:15), "in one Body" (2:16),
"in the Lord" (2:21; 4:17; 5:8; 6:1, 10, 21), "in the mystery of the
Christ" (3:4), "in Christ Jesus our Lord" (3:11) and "in Jesus"
(4:21). If one underlines these phrases, Ephesians will be seen
as a storehouse of "in Christ" information. Other grace revelation
also provides many of these simple references.
The preposition "into" (_eis) describes the process with the
immediate result. A person is placed into Christ by the baptism of
the Holy Spirit at the moment of salvation. He is placed into Christ
and the benefits are immediately available. A process of change
from being out of Christ moving him into Christ takes place. As a
result, he benefits personally. In a sense it is a relocation. He is
moved from his old position in fallen Adam and placed into Christ.
More than 20 passages refer to this change in location that takes
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place by the believers Spirit baptism. As a result of the Spirit's
work, a shift takes place and the believer is moved into a whole
new set of benefits that belong to him because he has been
placed "into Christ." The net result is that he is in Christ.
The preposition "in" (_eN) describes a new location in which
the Christian finds himself. He is in the new creation, the Body of
Christ, the Christ, the Church. More than 200 passages show the
magnitude of the new location. God counts the new position and
possessions to be important and therefore emphasizes it over
and over in Scripture. He provides a new condition for the
believer that provides substantial benefits. It is in Christ that the
believer is identified with Christ. These benefits include position
and possessions. Position involves those benefits that are
imputed to the believer by the Father in the heavenlies. The
Father counts them to be real but they will be actualized in the
future at the Rapture of the Church. God expects the believer to
set his reflective thinking on the things of his position above in
order to live a spiritual life. In his reflective thinking, he counts his
position to be true and claims his benefits in Christ. Possessions
have been provided in Christ for the believers practice here on
earth now. The Father imputes these to the believer and in that
imputation actually provides them for the believers practice here
and now. Both position and possessions are designed to affect
the believers thinking and so will influence his living. Only when a
believer is living in Christ does God receive any glory.
The preposition "together with" (_sun) describes the
shared relationship that exists in the Body of Christ. This sharing
exists between believers and other believers and Jesus Christ
Himself. This involves a lateral relationship whether on earth or in
heaven. Because of this, (_sun) is also employed to describe
the relationship between believers and Christ in either position or
possessions. Six passages have the preposition standing alone
referring to "in Christ" truth. There are 23 composite words found
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that refer to the shared relationship. The New Testament
emphasizes union with Christ in 38 passages. Future benefits
that result from the togetherness shared in Christ are also
described with the _sun preposition. Three other composite forms
refer to the future benefits that will be given to believers because
they are now together in Christ. All grace believers share in
common position and possessions with one another and with
Jesus Christ.
Since God considers the prepositions important instruments for
teaching these truths, Christians need to be motivated not only to
see their importance but also to learn to live by them. A believer
only has a God-pleasing spiritual life by these truths. All else is an
exercise in anthropocentric (man-centered) futility. The prepositions
introduce the believer to the perfections that God has
provided by the application of the work of Christ for Christians. As
has been seen, every element of "in Christ" truth is interrelated.
Each element of position and possession is dependent upon and
tied to the others. God has designed His revelation of these
truths in such a way as to make it appear to be a doctrinal "blob"
to the mind of the carnal believer and the unbeliever. To them it is
an unimportant, secondary teaching in biblical theology. As a
Christian is spiritual and maturing, the many facets of these truths
will become the center of his thinking and his appreciation,
Without "in Christ" truth there can be no positive spirituality of any
sort for the Christian. Scripture clearly demonstrates its
importance to the life of a grace believer. God-pleasing behavior
is "in Christ" behavior.
The Implementation of the Truth for Christian Behavior
"In Christ" truth is practical truth that is designed to transform
the grace believers manner of life from a life lived by the sin
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nature to a life emanating the things of the Holy Spirit. Through a
proper understanding and utilization of this truth, a believer has
the potential to become spiritual. Without this truth, it is
impossible for a Christian to have a spiritual life that conforms to
God's provision and program. "In Christ" truth keeps the Christian
life God-centered rather than man-centered. Ignorance or
rejection of this truth by a true believer will absolutely prevent him
from being filled by the Spirit of God. As a result, anthropocentric
standards replace the imputed standards that automatically
belong to the believer as a part of his salvation. As has been
seen, "in Christ" truth dominates grace revelation. When one
eliminates it from his thinking, he has disemboweled God's
provision for Christian living in his practice. In reality, he replaces
the incentive to please God by a fleshly zeal that is nothing more
than a work of the sin nature (cf. Gal. 5:20 Gk.). As a believer
begins to understand this great set of truths, his life will begin to
change. With the Spirit's illumination of the truth to him, he will be
able to take the first step toward spirituality by which the things of
the Spirit will emanate in his life. Of the many things that grace
revelation says about the influences of "in Christ" truth upon
Christians, there are five concepts that must be recognized from
Scripture: living, conducting one's life, walking, maturing and
abiding in Christ. Each of these involves every waking hour of a
spiritual believers existence when the believer applies "in Christ"
truth.
Good Conduct in Christ--1 Peter 3:16. "But set apart Christ as
Lord in your hearts, prepared always for a verbal defense to
everyone who is asking for himself of you a word concerning the
hope in you, but with meekness and fear, while having a good
conscience, in order that when you are being spoken against, the
ones who are harassing you may be ashamed by your good
conduct (manner of life) in Christ (1 Pe. 3:15, 16)." Several
elements of spiritual living undergird the believers conduct in
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Christ. In order for the conduct to be manifested to those who
harass or insult the saint, he must meet the prerequisites. He
must be submissive to the Lordship of Christ by his own volition
in his heart (including his rationale, emotions and will). He must
be spiritual for meekness to be present in his life. Meekness is a
part of the fruit of the Spirit that can only be manifested in
spiritual believers (cf. Gal. 5:22, 23). He must have a grace
quality of fear. This fear is one by which the believer is "scared to
death" of displeasing Christ as his Head as well as the other
members of the Godhead. It is a love-centered fear. Because one
loves another, he seeks to do everything possible to bring
pleasure to the other person and is afraid that he might do
something that would displease the object of his love.
He must have a conscience that makes him happy, a good
conscience. Though conscience is an unreliable guide, a good
conscience will recognize that the believer is living in light of
God's provision for Christian living. Conscience involves what a
person knows (whether right or wrong) and what he does (his
behavior) correlating the two in order to preserve his sense of
self-integrity. He will have a happy conscience if what he knows
is matching up with his behavior. If his knowledge is accurate with
the accurate interpretation of Scripture and with the illumination
of the Spirit and his life is filled by the Spirit, his conscience will
be good and in conformity to God's program. The possession of a
good conscience results in the activities of the spiritual believer.
Others will resist and harass or insult the saint for living in his
position in Christ. The sources of the harassment are likely
unbelievers but may also include believers who reject the
importance of "in Christ" truth. The Authorized Version
"conversation" translates a word that describes a manner of life
or conduct. The Greek text describes the conduct in an
interesting and important way. A literal word for word translation
is "of you the good in Christ manner of life." "In Christ" conduct is
the product of "in Christ" truth. "In Christ" conduct is righteous
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(cf. 1 Pe. 3:14). Such conduct is good in that it not only makes
the believer happy but also the Godhead and other spiritual
believers. Others can see the conduct. Evil persons will react to
the conduct with harassment. They not only reject the conduct
but they will also ridicule the truth that produces the conduct.
Living in Christ will give the believer a greater ability to determine
God's desirous will for his life as He produces the "in Christ"
manner of life. What a challenge it is for all true Christians to
respond with a manner of life that of itself manifests his existence
in Christ.
Living Godly in Christ Jesus--2 Timothy 3:12. "But you have
closely followed my doctrine to be believed but not practiced, the
guidance, the purpose, the faith, the longsuffering, the love, the
endurance (with things), the persecutions, the sufferings that
happened to me in Antioch, in Iconium, in Lystra: what
persecutions I bore up under, and out of all of them the Lord
delivered me for Himself. But indeed all the ones who are
desiring to live godly in Christ Jesus will be persecuted (2 Tim.
3:10-12)." A godly life is produced in Christ. Paul reminds
Timothy of the manifestation of the fruit of the Spirit in his life
even during the times of persecution that persisted in his later
life. A believer must use his desirous will in order to practice "in
Christ" truth. His will must be conformed to the will of God that is
revealed in Scripture. Without a desire for a godly life in Christ,
there is no possibility that a believer will be spiritual. He may want
to please God but not "in Christ Jesus." "Godly" is a term that
describes the living out of the life of God through a human nature
(cf. 1 Tim. 3:16). Because of this, the believer is not withholding
from God that which is due in his life and activity. The verb "to
live" is not a momentary type of existence but it is a continuous
living in one's position. A believer must know "in Christ" truth. He
must desirously will to be living "in Christ" truth in order that God's
life may be lived through him as he lives "in Christ." As a result,
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he may suffer persecution but he can be confident that he is
living in the will of God. Persecution is normal in the life of the
spiritual saint.
Walk in Him--Colossians 2:6. "As you have therefore received
Christ Jesus the Lord, be ordering the details of your life (or
walking) in Him (Col. 2:6)." Every step a spiritual believer takes is
in what he is and has in Christ. "Walk" has the idea of ordering
every detail of one's life in a sober, orderly fashion in conformity
with a set path or direction. As life progresses for the believer, he
may be either following the divine guidelines in Christ or he may
set his own independent direction. Each detail of the believers
life is directly affected by "in Christ" truth. Too often believers are
too lazy to relate to this truth in every aspect of their lives. They
save this thinking for church meetings and for their relationships
with other believers. It is as though they are trying to walk on both
rails of a railroad track at the same time. They are too far apart so
the believer is jumping back and forth and in many instances
misses every thing by walking on the ties instead. He considers
himself to be a good Christian because he is not a terrible sinner
though he is not a great Christian either. Instead, he strolls along
in complacent carnality living in some of the religious works of the
flesh part of the time while living in the other works of the flesh
the rest of the time. Such is not the walk of a God-pleasing
Christian. Instead, the believer must follow the divinely prescribed
track for the Christian life. Specific elements of the will of God are
clearly presented in Scripture and provide the directions to the
track that the believer is expected to follow. Other details of the
will of God will easily be recognized by the one who is walking in
his position in Christ.
Mature in Christ--Colossians 1:28. "To whom saints God
desirously willed to make known what the riches of the glory of
the mystery are by the nations, which is Christ in you, the hope
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coming from glory; whom we are intentionally announcing,
warning every man and teaching every man in all wisdom, in
order that we may present every man mature in Christ (Col. 1:27,
28)." It is clear that without a proper relationship to "in Christ"
truth, a Christian will not spiritually mature. The information
provided in these pages is the very information that is essential
for spiritual growth that leads to maturity. Maturity is in Christ and
nowhere else. To say the least, this is most important for the
individual believer and for the local church. A local assembly of
underdeveloped Christians is simply playing church. A true
growing church is a spiritually growing church. All of the church
record keeping programs cannot record this growth. God is the
one who keeps these records for it is through these saints that
He receives the most glory. Few numerically large churches have
people who are really growing. Some churches that have had
little numerical growth have people growing spiritually by the
divine standard. Mature saints encourage maturity in others. Their
mastery of "in Christ" truth will help the development of a proper
relationship to that truth by the rest of the church. Paul
anticipated the possibility that every believer in a local church
could grow toward spiritual maturity. For this reason these pages
have been written. It is a campaign to encourage more grace
believers to be maturing in their relationship in Christ.
Abide in Christ--John 15:4-7; 1 John 2:6, 27, 28; 3:6, 24; 4:13.
The Apostle John does not always use the same terms
concerning "in Christ" truth to the same degree as Paul does but
this does not mean that being in Christ is any less important to
him. In his first epistle he emphasizes it as though the very words
of Jesus Christ were still ringing in his ears from the Upper Room.
In the Upper Room Christ predicted that there would be a future
relationship in which a group of believers would feel at ease in
Him just as He felt at ease in sharing the divine essence with the
Father. John presents the idea of abiding in Christ. "Abide"
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means to feel at home or to feel at ease in a circumstance. Often
the root is translated "dwell" for this very reason. One is perfectly
comfortable in the place where he is living and with the persons
with whom he shares his life. This kind of relationship is possible
for the believer in Christ. He can be comfortable in his new
location, the Body of Christ.
Jesus used the vine as a metaphor to describe the idea of
feeling at ease in the Body of Christ anticipating the coming of
the day of Pentecost. "Abide (feel at ease) in me, and I in you. As
the branch is not able to be bearing fruit from itself unless it
abides (feels at ease) in the vine, so no more can you unless you
are abiding (feeling at ease) in me. I am the vine, you are the
branches. The one, who is abiding (feeling at ease) in me and I in
him, this one is having much fruit, because apart from me you are
not able to be doing anything. Unless someone is abiding (feels
at ease) in me, he is cast outside as the branch and is dried up,
and they gather them and cast them into the fire and they are
being burned. If you abide (feel at ease) in me and my utterances
abide (feel at ease) in you, whatever you happen to desire, ask
for yourself and it will come into being for you (Jn. 15:4-7)." The
Holy Spirit produces His fruit in the life of the saint only when the
believer is abiding in Christ. Christ predicted a perfect program
for abiding in the Vine that is the Body of Christ. One settles
down and feels at ease in Christ and becomes a productive
Christian having the fruit of the Spirit produced in his life. The
abiding life is one that places the believer at the disposal of the
Godhead to accomplish the program of God through him to the
glory of God.
John's first epistle develops the idea of abiding for grace
believers. His first letter seems to be very simple at first glance
yet it is one of the most complex of all of the New Testament
books. As the Spirit illumines the saint to its truth and as the
believer matures, the depth of the riches of First John becomes
more obvious. "But whoever happens to be keeping His word,
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truly in this one the love of God stands as having been
completed. By this we experientially know that we are in Him. The
one who is saying that he is abiding (feeling at ease) in Him ought
as that one walks also himself so to be walking (ordering the
details of his life) (1 Jn. 2:5, 6)." Abiding will be evident in the
manner in which the believer is ordering the details of his life.
"And the anointing that you received from Him abides (feels at
ease) in you, and you are having no need that anyone should be
teaching you, but as this anointing is teaching you concerning all
things, and is true and is not a lie, and as it (the anointing) taught
you, be abiding in Him. And now, little born ones, be abiding
(feeling at ease) in Him, in order that if He is brought to light, we
may have confidence and not be ashamed from Him in His
coming (1 Jn. 2:27, 28)." The teaching ministry of the Spirit
enables the believer to feel at ease in his position in Christ. As a
result, he will feel at ease when Christ comes since he is living a
life totally comfortable in Christ. "Everyone who is abiding (feeling
at ease) in Him is not sinning; everyone who is characteristically
sinning has not seen Him nor has experientially known Him (1 Jn.
3:6)." An abiding believer is not one who is continually sinning. In
his position he is out of the way so that God can be working in his
life. There is no room for sin. He will properly relate to the
commandment of love. "And this is His commandment, that we
should be believing the character (or name) of His Son Jesus
Christ and be loving one another as He gave commandment to
us [cf. Jn. 13:34]. And the one who is keeping the previously
mentioned commandments of him is abiding (feeling at ease) in
Him and He in him; and by this we experientially know that He
abides (feels at ease) in us, by the Spirit whom He freely gave to
us (1 Jn. 3:23, 24)."
The Christian's love for God the Father is evidenced in his love
for other believers. As he obeys the commandment of love, he
demonstrates a comfortable repose to others that they also share
in Christ. "No man has seen God the Father ever; if we are loving
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one another, God is abiding (feeling at ease) in us and His love is
standing as complete in us. By this we experientially know that
we are abiding (feeling at ease) in Him and He in us, because He
has freely given us of His Spirit (1 Jn. 4:12, 13)." The abiding life
is the natural life for a grace believer. He is designed to feel at
ease in Christ. He should be comfortable with every aspect of his
existence in his position. How can one who does not know about
what he is or has in Christ feel at ease in Christ? It is impossible!
How does one know that he is abiding? He knows by the love
that is produced in his life by the Holy Spirit and by the way that
he is directing that love. He can be spiritual but not feeling at
ease. The more often he is spiritual, the more he is at ease with
his position. The longer the periods of spirituality the more at
ease he becomes. What a blessing it would be if more believers
were applying these great truths and feeling at ease in Christ as
they live here on earth!
The Influence of "In Christ" Truth in the Church
Wouldn't it be great if the Church on earth was like the Church
in heaven? Wouldn't it be a blessing if the Church on earth was
living as God the Father sees it by imputation? Transformed lives
would result and local churches would be radically changed.
Contemporary churches have set aside "in Christ" truth for other
things. For them this truth is too theological or too doctrinal.
Having been replaced by human programs and procedures, it is
considered to be archaic and of little use or value. From time to
time in Christ truth is mentioned as teachers and pastor-teachers
pass through passages of Scripture in which this truth is taught. It
is mentioned but rarely emphasized. Churches spend too much
time on Scripture passages that have nothing to do with the
Church and these become the false standards for contemporary
Christian living. They spend too little time in grace revelation.
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They say Paul is too doctrinal, as are Peter and John. The
synoptic gospels are interesting so one allegorizes his way
through them attempting to apply truth for Israel to the Church of
Jesus Christ. This kind of teaching and preaching deprives true
Christians of the truths that they need to know to live
God-pleasing Christian lives. Too much time is spent on contemporary
issues and biblical character studies of the "great Bible heroes."
These studies simply distract the Christian from thinking about
what God considers to be important. "In Christ" truth has very
little influence today. Hymnology generally hides it. Responsive
readings generally miss it. Sunday school materials generally
ignore it or pervert it. Preaching generally skirts it. "In Christ" truth
is a strange doctrine in many churches. Christians are not
conversant with even the simplest elements of these essential
truths. Human initiative, self help programs, self-esteem seminars
and self-integrity have replaced any understanding of the great
wealth that the believer has in Christ. The old nature loves human
substitutes for God's program.
The local church has a great potential to become a spiritual
church through the teaching and living of "in Christ" truth. Without
"in Christ" truth it is impossible. When Christians are living and
using their possessions in Christ, the local church will benefit to
the fullest. Spiritual gifts will be effective. Believer priests will be
functioning as a whole with a God-provided equality. A greater
acquaintance with Jesus Christ will be possible as the indwelling
Christ is manifested through the lives of spiritual believers.
Christians will have victory over their sin natures. The church will
set priorities based on holiness as saints see the importance of
being set apart to God. The best part of the whole thing is that
God will receive glory through the local assembly. Is this a dream
of an ideal church? No, it is possible when "in Christ" truth is
applied in the lives of individual believers in any local church.
Modern churches have departed from these important truths and
it is time again to return to the doctrines of the apostolic church
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concerning what Christians are and have in Christ. Many
"successful" churches today are abject failures from this
perspective--God's perspective. Big programs and big numbers
are of no value if there is no true biblical spirituality in the lives of
the people.
The Invitation to Action
A believer can only communicate truth to others with authority,
when he absorbs it in his life. Personal study is required.
Accurate principles of literal interpretation must be applied. A
proper relationship to the Holy Spirit is necessary for His
illumination and teaching. A saint must see himself as God sees
him. Of himself he is nothing. In Christ he is everything. As has
been suggested, a marking of the prepositional phrases and
compound words relating to "in Christ" truth in the Bible is a good
place to start. Any time a believer studies grace revelation, he will
see the markings and be given opportunity to review these truths.
Through "in Christ" truth he can be drawn close to God and
become a Spirit-filled believer. Oh that more Christians would
make a firm commitment to diligent personal study of these truths
and cooperate with the Holy Spirit in living life in light of these
truths! Each individual Christian is responsible and must make
the commitment.
No better time for action exists than the present time for
Christians living today. May there be a return to grace revelation
and a determined rejection of the contemporary misapplication of
other revelation that is not addressed to grace believers. The time
has come for a return to a consistent literal interpretation of
Scripture without drawing erroneous principles from it of human
origin. A return to the apostolic teaching and preaching of the
New Testament to the Church is essential. After a return to grace
revelation, the balance of the teaching of that revelation must be
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maintained. "In Christ" truth needs to occupy the same
percentage of the preaching and teaching time as it does in the
epistles. A good amount of grace revelation directly ties to "in
Christ" truth so every week there should always be a reminder of
what the believer is or has in Christ. Pastor-teachers, teachers
and Christians teaching in the norm must respond to the ministry
of the Holy Spirit and present these truths to all Christians. Let us
get back into focus with divine revelation. As a result, more
teaching will be presented on the spiritual life--the biblical
spiritual life--God's approved spiritual life. There is enough
revelation of "in Christ" truth to keep any believer learning and
growing for a lifetime even if he lived to be two hundred. It is
nearly inexhaustible. Now is the time to get the information into
the minds and hearts of believers by preaching and teaching.
This truth is a difficult truth to present to people because of
what it can do to people in the local church. It is like gasoline.
When it is used properly, it provides power and progress. When it
is left in a can, it is useless. When it is poured on a fire, it causes
an explosion. Serious Christians will progress and have power for
living. Nothing will happen if "in Christ" truth is not preached
because there will be no spiritual believers in the church. When it
is preached to carnal believers and tares, it causes an explosion
and many if not all of them will leave the church. This fact scares
pastors and others alike. Giving may drop and the attendance
may decrease. Even so God will provide the needs of the church
and its leadership. The local assembly will realize that what many
would consider a disastrous loss is really gain. As a result,
spiritual believers will have an environment in which to grow.
When Paul saw himself from the Father's perspective, he saw
himself in two ways: as the chief of sinners and as complete in
Christ. He had no self-esteem but Christ esteem. All he was and
ever would be was bound up in his being in Christ Jesus. He
focused upon grace revelation having learned that human
wisdom and programs were not what God wanted. Standing
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before God in Christ, he found that everything else was
unimportant and a distraction from God's provision and program.
Many of Paul's experiences demonstrated that his philosophical
wisdom, erudite education, self-generated programs, impetuous
presumption and human enterprises were worthless when
compared to the glory he shared in Christ Jesus. As he sat in
Roman custody, he saw himself seated at the Fathers right hand
sharing with Christ and all other grace believers. He was so
heavenly minded that God could not help but produce earthly
good through His prisoner. His whole condition on earth made
little difference because of all he was and had in Christ. He
enjoyed all that he was in Christ until God permitted his death. In
Christ he had it all. In Christ he has it all. Because he is in Christ,
all will be actualized in the future. Every grace believer shares in
the same condition because of his spiritual location in Christ
Jesus. May every Christian be enjoying and living in Christ to the
fullest while appropriating all he has and is until Jesus Christ
comes in the air to catch His Church away.
"Father, in Thy Son I am all that I am and ever could be. You
see Him before you see me as we are seated together in Thy
throne. All that He has done I have by grace. Keep me from
stooping so low as to make myself what I am not. Help me to
know the fullness of what I am in Christ and to appreciate its
value fully. May my thinking be so much in Him that I will be
perfectly at ease there. Lead me on to spiritual maturity. As I
share in Him with others there, may the bond I share there
become my life here with your saints. Assist me in every aspect
of my appropriation of all that I am and have in Him. Father, at
Thy side in Him I stand knowing that You have heard. Yours is
the glory. Amen."
_372
_373
Theological Definition Index
These words have theological significance. They are defined
theologically on the noted pages. There are many other
definitions in the text but they are not included here.
Abide - 7, 364
Adoption - 208
Bless - 178, 180
Condemnation - 79
Confession - 254
Conscience - 361
Create - 137
Darkness - 152
Death - 57
Eternal Life - 61
Everlasting Life - 61
Firstborn - 351, 211
Galatianism - 167, 233
Glory - 90
Godliness - 79, 362
Holiness - 185
Imputation - 52, 261
Justification - 81
Kingdom of God - 300
Legalism - 167, 233
Position - 183, 261, 358
Possessions - 183, 261, 358
Praise - 89, 222
Reckon - 66
Redemption - 11, 200
Reflective Thinking - 17
Regeneration - 206
Resurrection Life - 73, 284
_374
Righteousness - 184
Saint - 165
Sanctification - 192
Sin Nature - 231
Soul - 163
Spirit - 163
Spirit Baptism - 22, 23
Spiritual Gift - 224
Temptation - 69
Thanksgiving - 222
The Christ - 34, 148
The Truth - 45
Trespass - 257
Walk - 363
World System - 64
_375
Scripture Index
Genesis:
1:1 228;
2:24 257;
17:9-27 160;
18:1-15 151
Exodus:
3:1-22 152;
19:12-25 154
Deuteronomy:
6:4 266
2 Chronicles:
2:6 203;
6:18-39 203
Isaiah:
28:16 17;
53:4-5 91;
64:6 3
Psalms:
110:1 180, 182, 187, 266;
118 17;
118:22-24 411
Matthew:
5:17 403;
20:20-23 180;
22:44 182;
26:64 182;
27:46 94
Mark:
8:38 421;
10:37 180;
12:36 181;
12:35-37 182;
14:62 182;
15:34 94
Luke:
1:28-30 145;
11:50-51 104;
20:42-43 182;
22:69 182
John:
3:16 101;
8:30-36 388;
12:31-33 110;
13:18 543;
13:34-35 404;
14:15 404-405;
14:20 11;
14:21 405;
15:1 11;
15:4 11;
15:4-5 12;
15:4-7 607-608;
15:16 543;
16:8-11 111;
17 13, 41;
17:14-16 464;
17:17 324;
17:20-23 13-14;
17:20-24 201-202, 224;
17:21-22 14;
17:21-23 497;
17:21-24 256, 264-265;
17:23 41;
Acts:
2:32-34 1hc;
2:34-35 182;
2:36 43;
4:10-11 17, 412;
4:12 16;
5:30-31 184;
7:54-56 184;
14:23 58-59;
15:10 395;
15:11 142;
19:4 59;
23:1 572;
24:24 61;
26:18 329-330;
Romans:
1:7 284;
1:20 101;
3:9 161;
3:10 308;
3:19-24 312;
3:23-24 19;
3:24 333, 336;
5:6-8 90;
5:9 164;
5:15 141;
5:15-16 132;
5:17-18 133;
5:17-21 314;
6:1-4 62;
6:1-11 88, 96;
6:3 43;
6:3-4 39;
6:3-5 469;
6:4 117, 120;
6:4-5 468, 469;
6:6 108, 454, 455-456;
6:7-10 476;
6:8 459, 474;
6:9 579;
6:9-10 108;
6:11 107, 109, 121;
6:17 338;
6:17-22 389;
6:20 338;
7:14 337;
8:1 128, 130;
8:2 386;
8:2-9 133;
8:4 404;
8:14-15 357;
8:16-17 499, 562;
8:17 354, 561, 580;
8:18 562;
8:19-21 563;
8:21 399;
8:22-23 351;
8:31-32 485;
8:32 146, 485;
8:33 546;
8:33-34 135;
8:34 136, 185;
10:3 308;
10:12 162;
12:1-2 370;
12:4-5 256, 264;
12:4-8 375;
13:8 405;
13:11-14 253-254;
15:4 189;
15:5-7 269;
15:16 327;
16:1-2 286;
16:3 535;
16:3, 9 535, 536;
16:5 44, 45;
16:9 536;
16:20 142, 144;
16:24 142, 144;
1 Corinthians:
1:2 281, 328;
1:9 47;
1:27-28 555
1:30 19, 282, 306, 310, 319, 328, 329, 333, 335;
1:31 310;
2:12 141;
2:14 220;
3:5 59;
3:9 536, 538;
3:9-11 416;
3:16-17 51, 415;
6:9-11 282, 321, 326;
6:19 30;
7:21-22 20-21;
7:31 462;
9:20-21 402;
9:21 400;
10:16-17 243, 263;
10:32 50, 265;
11:17-22 262;
11:24 264
11:25 164;
12:5 384;
12:12 234, 243;
12:12-13 243;
12:12-14 265;
12:13 37, 48;
12:18 256, 375;
12:22-25 548;
12:23-24 385;
12:24 548;
12:25 256, 375;
12:26 560;
12:26-27 384, 564;
12:27 549;
12:28 375, 377, 383, 384;
15:1-4 3, 17, 468, 478;
15:3-4 89, 90;
15:10 141;
15:23-24 117;
15:50 501;
16:15-16 539;
16:16 534;
2 Corinthians:
1:3-7 566;
3:17-18 398;
4:4 172;
4:14 577;
5:17 226, 232, 243;
5:21 89, 91, 306, 309, 343;
6:1 535, 539;
6:16 51, 416;
7:1 323, 330;
10:12 308;
11:3 43, 45, 73;
13:4 124
Galatians:
1:6 141;
2:4 386, 387, 394;
2:5 394;
2:17 8;
2:20 62, 88, 98, 99, 454, 457;
2:21 458;
3:13 89, 91;
3:26-27 251;
3:26-28 344;
3:26-29 348;
3:27 38, 44, 46, 72;
3:27-28 251;
3:28 256, 267;
4:1-7 344, 349, 354-55;
5:1 357, 395;
5:2-6 396;
5:13 396;
5:14 405;
5:19-21 103;
5:24 107;
5:25 108;
6:2 404, 406;
6:14 106;
6:15 226, 232, 242;
6:18 142, 144
Ephesians:
1:3 178, 192, 197, 296, 297, 300;
1:4 19-20, 542, 544, 594;
1:5 48, 72, 350;
1:6 139, 140, 142, 163;
1:7 19, 144, 164, 333, 335, 342, 423, 424;
1:19-20 122;
1:20 178, 192;
1:20-21 178, 190;
1:21 190;
1:22-23 211, 242;
2:1 93;
2:1-4 170;
2:2 171;
2:3 173;
2:4-5 473;
2:5 472;
2:5-7 170;
2:6-7 477, 478, 482, 483;
2:6 169, 477, 478, 482, 483;
2:7 193;
2:8-9 59;
2:10 226, 232, 238, 239, 244;
2:11-13 157;
2:12 570;
2:13 150, 161, 162, 163;
2:11-15 232-33;
2:14-15 164, 234;
2:15 49, 50, 73, 232, 243, 256, 265;
2:15-16 256;
2:16-17 161;
2:19 518, 568;
2:20 383, 410, 411;
2:20-22 518;
2:21 73, 360, 408, 413, 414;
2:21-22 360, 408, 413, 414;
2:22 51, 52, 73;
3:4-6 501;
3:3-6 499, 506, 509, 593;
3:17 205, 215, 216-217;
3:17-21 215;
3:18-19 212;
3:19 223;
4:1-3 526;
4:3 523;
4:3-6 270;
4:4 243;
4:11-13 53, 286;
4:12 243;
4:13 53, 73, 213, 234;
4:14-15 68;
4:15 55, 72-73;
4:15-16 235;
4:16 243, 413-414, 518, 524, 554, 556;
4:22 245;
4:23 243, 245, 248;
4:23-24 243;
4:24 243, 252;
4:25-31 246;
4:32 423, 424, 429, 430;
4:32-5:2 246;
5:1 248;
5:2 248;
5:3-4 287;
5:18 24, 207, 239;
5:23-24 236, 325;
5:25-27 326;
6:10 113;
6:11 113;
6:13 113;
Philippians:
1:1 275;
1:26-27 271;
1:27 573;
1:29 59, 142;
2:1-4 272;
2:17 373;
3:8-9 311;
3:9 306;
3:10 123, 561, 565;
3:20 192, 196, 571, 578;
3:21 578;
4:18 85, 372-373;
4:21 275;
Colossians:
1:7 528;
1:7-8 531;
1:13 147;
1:14 19, 164, 333, 336, 343, 423, 424, 427;
1:15 351;
1:18 212, 237;
1:18-19 212;
1:20 164;
1:27-28 558, 605;
1:29 558;
2:1-2 557;
2:2 554;
2:6 215, 603;
2:7 216, 218;
2:8 219;
2:9 201-202, 215;
2:9-10 201-202;
2:10 208, 209;
2:11 222;
2:11-12 471;
2:12 117, 119, 468;
2:12-13 477;
2:13 343, 365, 430, 431, 472-473;
2:14-15 432;
2:18-19 523;
2:19 238, 523, 559;
2:20 105, 126, 462-463;
2:20-22 105;
2:20-23 462-463;
3:1 121, 185, 439, 477, 479-480;
3:1-2 117, 194;
3:1-4 24, 479-480;
3:2 27, 28;
3:3-4 493;
3:5 174;
3:5-8 125-126;
3:10 232, 253;
3:10-11 241;
3:12-13 433;
3:12-17 246, 246-249, 288;
3:15 19, 248, 249, 256, 265;
4:7 528, 532, 536, 537;
4:11 54 537-538;
1 Thessalonians:
1:1 14, 496;
5:10 89;
5:11 273;
5:23-24 325
2 Thessalonians:
1:1 14, 496
1 Timothy:
1:15 1;
3:16 124;
2 Timothy:
2:8-9 18;
2:9-10 581;
2:10 18;
2:10-11 461;
2:11 18, 459, 474, 579;
2:11-13 475;
2:12 581;
3:12 124, 602
Titus:
2:13 169;
2:14 89, 241, 243;
3:5 365;
Philemon:
1:6 44, 46;
Hebrews:
1:2 355;
1:2-4 186;
1:4 504;
1:6 352;
1:13 182, 187;
2:3-4 383;
2:10-11 267;
2:11 326, 419;
2:12-13 421-422;
2:17 366;
3:1 366, 508, 509;
3:6 417;
3:14 509;
4:14-15 366;
5:6 366;
5:10 366;
5:12 29, 30;
5:13 30;
6:1 30;
6:17 356;
6:20 366;
7:11 165;
7:19 165;
7:24-26 367;
7:25 136;
8:1 366;
8:1-2 187;
9:9 165;
9:11 367;
9:12 341;
9:13-14 284;
9:15 355
9:22 427;
9:25 367;
9:27-28 338;
9:28 91;
10:1 165;
10:10 188;
10:12 90;
10:12-14 188;
10:22 367;
10:23 367;
10:24 368;
10:29 142;
11:17 353;
12:2 188;
12:2-3 581;
12:5-11 330;
12:6 138;
12:6-8 582-583;
13:3 524, 525;
13:4 174;
13:12 283, 325;
13:12-18 368;
13:15 371;
13:16 372;
James:
2:5 355, 545;
4:7 113;
4:8 165;
1 Peter:
1:1-2 322, 543;
1:3-4 356;
1:12-16 289;
1:18-19 341, 343;
2:3-6 546-547;
2:4-7 17;
2:4-5,9 359;
2:5 359, 360, 361-362, 369,413;
2:6-8 411;
2:9 362;
2:16 339, 398;
2:24 91;
3:7 499, 502;
3:8 503;
3:15 529-530;
3:16 599;
3:18 90;
3:22 190;
4:10 378;
4:10-11 385;
5:10 141;
5:13 542, 543-544;
2 Peter:
1:4 30, 457;
2:1-4 341, 457;
3:8 83
1 John:
1:9 365, 424, 428;
2:5-6 608-609;
2:6 606;
2:12 429;
2:15 464;
2:15-16 106;
2:27-28 606, 609;
3:6 606, 609;
3:16 89;
3:23-24 610;
3:24 606, 610;
4:12-13 610;
4:13 606;
4:21 405;
5:4-5 505;
5:10-12 101;
5:11-13 30;
5:20 86-87, 588;
Jude:
1:1 285;
1:3 285
1:6 101;
Revelation:
1:5-6 351, 362;
12:10 112, 135;
14:9-10 550;
18:6 550;
20:10 111;
21:7 504;
22:21 142, 144.
The Christian in Christ Chart
At the moment of salvation the new Christian is placed in the Body of Christ by
the baptizing work of the Holy Spirit (1 Cor. 12:13). As a result, the believer
is "in Christ," "in Him," "in the Beloved," "in whom" etc. Because of this, the
believer has a brand new spiritual environment or sphere of living. The
permanent placement of the Christian in the Body of Christ is the basis for all
spiritual growth and is to be the object of the believer's reflective thinking
(Col. 3:1-3). "The Christ" is the technical New Testament term for the unity of
the Body of believers with Christ the Head (1 Cor. 12:12). Jesus Christ + grace
believers = "the Christ."
ENVIRONMENT "IN" THE BODY OF CHRIST
"In Christ" truth is divided into two divisions: possession and position.
Position is what the believer is in Christ from God the Father's point of view.
His position is imputed by the Father and will be actualized at the Rapture of
the Church. Possession is what the believer has in Christ at this point in time
to use to the glory of God.
(Diagram omitted)
The Believer's Position in Christ:
1. Accepted in the Beloved -Ephesians 1:6
2. Made Near to God - Ephesians 2:13
3. Seated in the Heavenlies - Ephesians 2:6
4. Made the Fullness - Colossians 2:9, 10; John 17:20-24 (cf. Col. 1:19)
5. Share in the New Creation - 2 Corinthians 5:17; Ephesians 2:10;
Galatians 6:15
6. Dead with Christ in His Death as Our Perfect Substitute - Romans 6:1-11;
Galatians 2:20
7. Resurrected with Christ - Colossians 3:1, 2; 2:12; Romans 6:4, 11
8. No Condemnation in Christ Jesus - Romans 8:1
9. Made One with Christ and One Another - John 17:21-24; Romans 12:4, 5;
1 Corinthians 12:18, 25; Galatians 3:28; Ephesians 2:15, 16; Colossians 3:15
10. Made Saints - Philippians 1:1; 4:21
11. Put on Christ as an Outer Garment - Galatians 3:27
The Believer's Possessions in Christ:
1. Possess All Spiritual Blessings in the Heavenlies - Ephesians 1:3
2. Placed as a Priest - 1 Peter 2:4, 5, 9
3. Possess the Righteousness of God - 2 Corinthians 5:21; 1 Corinthians 1:30;
Philippians 3:9
4. Possess Positional Sanctification - 1 Corinthians 1:2, 30
5. Possess Complete Redemption - 1 Corinthians 1:30; Ephesians 1:7;
Romans 3:24; Colossians 1:14
6. Placed as a Mature Son - Galatians 3:26-28; 4:1-5
7. Provided with a Spiritual Gift - 1 Corinthians 12:13, 18, 25, 28;
Romans 12:4-8
8. Placed as Having Liberty in Christ - Romans 8:2; Galatians 2:4
9. Placed as One Inlawed to Christ - 1 Corinthians 9:21
10. Part of the Building of God - Ephesians 2:21, 22
11. Provided Forgiveness by God - Ephesians 4:32; Colossians 1:14
12. Christ Calls Us His Brethren - Hebrews 2:11
ENTRY "INTO" THE BODY OF CHRIST
The process that takes place at the baptism of the Holy Spirit is seen in
the use of the Greek preposition _eis "into." The preposition describes a
change in location. There is a movement from one place into another with
the accompanying change of conditions. Such relocation involves definite
movement. When a person is baptized by the Holy Spirit, he is moved from his
old position in fallen Adam and into a new location in the Body of Christ.
As a result, he becomes a part of the Christ partaking in every benefit
that exists there for grace believers. The new spiritual environment
in Christ is far better than the environment in which the unsaved person
or carnal believer lives in fallen Adam. _Eis may be used with reference
to the actual process by which God changes the location or to the
resulting condition or environment in which the believer is placed.
God the Father affirms the new environment in which the grace believer
has position and possessions.
IN Jesus Christ
(diagram omitted)
1. Moved into One Body - 1 Corinthians 12:13
2. Moved by Spirit Baptism - Romans 6:3; Galatians 3:27
3. Moved by Faith at Salvation - Acts 14:23; 19:4; 24:24; Romans 16:5;
Galatians 2:16; Colossians 2:5
4. Moved by Call to Salvation - 1 Corinthians 1:9
5. Moved into Christ's Death - Romans 6:3, 4
6. Moved into a Firm Condition - 2 Corinthians 1:21; Galatians 3:17
7. Moved into Placement as Sons - Ephesians 1:5
8. Moved into Realm of Spiritual Growth - Ephesians 4:15
9. Moved into Realm of Spiritual Maturity - John 17:23
10. Moved into Realm of Purity - 2 Corinthians 11:3
11. Moved into One New Man - Ephesians 2:15
12. Moved into an Holy Temple - Ephesians 2:21
13. Moved into an Habitation of God - Ephesians 2:22
14. Moved into a Perfect Man - Ephesians 4:13
COMMUNION "TOGETHER" IN THE BODY OF CHRIST
When a person is placed in Christ, he immediately shares in common with
Christ as the Head of the Body and with other grace believers. There is
cohesion between all who share in the benefits that are provided in Christ.
God uses the preposition _sun "together with" in the New Testament to show
the commonality shared in the Christ. There are two "with" prepositions in
the Greek New Testament. One describes the presence of someone or something
with another. _Sun describes an identifiable togetherness that is far closer.
When this preposition is used, the oneness or unity that is in Christ is
emphasized. Every grace believer shares exactly the same benefits in Christ
with one another and with Jesus Christ. All Christians share in a unity.
_Sun is found alone in the New Testament but more often is compounded with
other words to describe that which believers share together with Jesus
Christ. Not only are position (what the believer is in Christ) and
possessions (what the believer has in Christ) included but also the
future sharing that is based upon the present condition of being in
Christ. Cooperation and cohesion between believers are encouraged when there
is an understanding of the togetherness that they have in Christ.
_EIS "into"
(diagram omitted)
1. Crucified Together - Romans 6:6; Galatians 2:20
2. Died Together - Romans 6:8; Colossians 2:20; 2 Timothy 2:11
3. Buried Together - Romans 6:4, 5; Colossians 2:12
4. Made Alive Together - Ephesians 2:5; Colossians 2:13
5. Raised Together - Ephesians 2:6; Colossians 2:12, 13; 3:1
6. Seated Together - Ephesians 2:6
7. Given All Things Together - Colossians 3:3
8. Heirs Together - Romans 8:17; Ephesians 3:6; 1 Peter 3:7
9. Heirs Together - Romans 8:17; Ephesians 3:6; 1 Peter 3:7
10. Sharers Together - Romans 3:6
Possessions Shared:
1. Built Together - Ephesians 2:21, 22; 4:16
2. Bound Together in a Unity - Ephesians 4:3; Colossians 2:19
3. Bondslaves: Together - Colossians 1:7; 4:7
4. Workers Together - I Corinthians 6:16; 2 Cor. 6: 1; Romans 16:3, 9 etc.
5. Chosen Together - 1 Peter 5:13
6. Blended Together - 1 Corinthians 12:24
7. Knit Together - Ephesians 4:16; Colossians 2:2, 19
8. Suffer Together - Romans 8:17; 1 Corinthians 12:26 (cf. Philippians 3:10)
9. Citizens Together - Ephesians 2:19
Future Sharing:
1. Will Be Raised and Presented Together - 2 Corinthians 4:14
2. Will Be Conformed Together to Christ's Glorified Body - Philippians 3:21
3. Will Live Together with Him - Romans 6:9; 2 Timothy 2:11
4. Will Share Glory Together with Him - Romans 8:17
5. Will Reign with Him - 2 Timothy 2:12
The results of the baptism of the Spirit make it possible for the results of
the believer's spiritual birth to be effective in his life. Regeneration is
the work of the Holy Spirit whereby He places Christ in the Christian,
"Christ in you." One of the mysteries that God revealed through Paul
was that Jesus Christ indwells grace believers (Col. 1:27). While the
baptism of the Spirit places the believer in Christ, regeneration places
Christ in the believer. Regeneration and the baptism of the Spirit are
two distinct works of the Spirit. Both take place at the same time, the
moment of salvation. Each provides different results. It is essential
for the believer to be reflectively thinking about his position in the
heavenlies in order for the indwelling Christ to be manifested through his
life. One must be careful not to confuse these essential works of the Holy
Spirit and their results.
(diagram omitted)
When the believer sets his reflective thinking on things above, he mentally
removes himself to the heavenlies (Col. 3:1-4). The "things" that he reflects
on in his thinking are the elements of his position in Christ. As a result,
the Holy Spirit is able to produce the fruit of the Spirit which is the
character of Christ in his life (Gal. 5:22, 23). The Christian is filled
by the Spirit who makes up the deficiencies in his life (Eph. 5:18). The
indwelling Christ is then reflected as though through a mirror manifesting
His glory (2 Cor. 3:18).
"Set your reflective thinking on things above ... (Col. 3:2)."
(C) Copyright David K. Spurbeck Sr.
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