The issue of grace.

Thoughts on grace.

Much has been said of late concerning the matter of grace as it appears in the New Testament. What do I believe to be the truth of this matter?

I am saved through faith because of the grace of God afforded me at Calvary by way of the vicarious sacrifice of the Lord Jesus Christ. In other words, I could never be forgiven of my sin and returned into right relationship with God the Father by any good works I may have done, my salvation is totally dependent upon all that Jesus did on my behalf and my firm faith in that fact.

Now that I am born from above I now live by the power of the One who dwells within me, the Holy Spirit. I am unable, in my own natural strength, to live a life that honours God; but as I learn to rely on Him who dwells within to live through me, I can be seen to live a life that honours God. Having said that, I will often get in the way of the indwelling One through acts of selfishness and motives fired by fear, etc. When I see such taking place I have an Advocate with Father, Jesus Christ, who pleads my case for me. This inner conflict will be ongoing and is called "working out my salvation with fear and trembling", in the knowledge that my failings will not disqualify me from the love of God.

Grace means that all my wrong doing has already been forgiven. However, such a fact does not give me licence to live in any way that I please, I am still in service to my Lord and God who has purchased me at a price and, as such, I am no longer my own.

Grace means I am now a son in the house and no longer a slave. However, there are expectations of a son. I am called to live in a way that reflects the life of Him who lives within me. Such a life is one made possible by walking in the Spirit and not following the desires of the flesh. A life led by the Holy Spirit will be evidenced by the fruit produced in my life. That fruit is only possible by me (a branch) staying connected to the vine stock. My work here is to remain connected in the first place and, secondly, to remain open to the transforming (fruit producing) power of God. To fail in this regard would mean being eventually severed from the vine stock as an unfruitful branch. It is here that we must rely on the love of God, who is love Himself, to be judge as no man or woman can be such.

As a son in relationship with my heavenly Father I seek not to disappoint Him (I speak in human terms). Any healthy father and son relationship will be about bringing joy to each other. Should I fail my Father in any way it would be natural to feel remorse for my failure and the hurt it may cause my Father. However, my remorse is immediately healed by the fact that Love loves me and all I need to do is change my mind about my actions (repentance) and continue in my relationship with Him who loves me. In this relationship sin is the unexpected event, should sin become a way of life I have placed my relationship in jeopardy although my God will not cease to love me.

Through Jesus Christ grace has made it possible for me to be a living and active member of His Body, the Church, as it is manifested locally around the globe.This Body manifests wherever two or more disciples gather together in the Name of Jesus Christ. I am instructed not to forsake such gatherings as isolation will bring death eventually.

What about alcohol consumption and the Christian?  I include this here because someone is bound to ask a question around this subject. Using the New Testament as my base I only see one sort of alcohol mentioned - wine. Paul advised Timothy to drink a little wine as a medicine for his stomach ailments. Jesus turning water into wine at a wedding was a miracle to illustrate the superiority of what Christ would bring as opposed to the natural and passing pleasure of intoxication (think about Jesus' discussion with the Samaritan woman concerning living water) amongst other things. So, if one must consume alcohol, then a little wine is what the New Testament directly suggests and then only as a means of dealing with an iffy digestive system. This, I must stress, is merely my opinion.

Alcohol consumption and tobacco smoking are easy targets. Valid and legitimate targets, nonetheless. Having said that, we would do well to consider Christians and bad attitudes, less than gracious responses, gossip, lying and all of the rest of the not so easy to detect 'failings'. When we get into this fraught area we should be easily convinced of the necessity of grace and out dependence upon such a gracious gift.

Am I doing anything worthwhile?

So often we ask what are we actually doing for the Lord. What tangible service are we offering?

In considering this we need to be reminded that each of us, as individuals, fit into the overall (corporate) plan of God. Our lives represent one piece of God's overall intent.

While the accuser of the brethren has been cast down (Revelation 12:10), it is worthwhile remembering that the dragon still has a voice that can be heard from his place of bondage (Revelation 20:1-3).

Satan's motivation and method has not changed down the ages. As he accused Job before God (Job 1&2) he will attempt the same with us, albeit from his prison.

What is the basic thrust of satan's accusations? Nothing more or less than this: God’s children do not really love Him sincerely. If we look at our own lives intelligently and honestly most, if not all, trials seem designed to cause us to doubt God's love for us. In fact, the reverse is actually true. Satan's challenge to God concerning Job did not question God's commitment as that was beyond doubt even for satan (Job 1:9-11; 2:5).

When the trial is at its hottest, do we really love God and manifest that love through the trust we place in Him even when everything seems to point toward His abandonment of us? (cf. Matthew 27:46).

A question we need to ask is this: Is suffering, in whatever form, a consequence of our commitment to God, or is it an integral part of our service to God? In other words, does suffering form a part of our calling? (Romans 8:17; II Corinthians 1:5-8; Philippians 3:10).

If it is, then the ‘word of faith’ teachings are thrown once more into ever increasing doubt. Such teachings often held forth that suffering was a consequence of disobedience or a lack of faith.

When it comes to suffering among the Godly, we would do well to remember Job, Jeremiah and the so-called heroes of faith as listed in Hebrews 11, to mention but a few.

When we consider the account of Job we cannot fail to see that the battle is one that takes place in the heavenlies - satan attempting to face off against God. However, the practical means of the battle was Job's love for God (Job 1:9-11, 2:3-5).

If we understand this, it becomes clear what significant a role we play in the overall victory that is being won, day-by-day, in the heavenlies. Each time we maintain our stand of our love for God, even in the face of unchanging circumstances, we contribute directly to the victories of God in the heavenlies (Colossians 1:24).

Imagine all of time as a tapestry and each individual redeemed life is a thread in that fabric. Satan is attempting to have that tapestry irreversibly damaged by holes and broken threads ruining the completeness of God's plan. Every time he attacks his aim is to prove to God that His people do not love Him thus rendering His redemptive plan a waste of time and effort. Each time an individual believer rises up in the face of negative circumstances and affirms their love for and trust in God another stitch in the story is successfully completed (Joshua 23:8; Acts 11:23; I Corinthians 15:58; Hebrews 10:39; I Peter 5:9; II Peter 3:17).

Each rip or unravelling gives satan cause to make the following statement: "There is a thing which no child of God can endure and still continue to trust God" (cf. Galatians 6:9).

What needs to be borne in mind is that each of us is an individual before God. Each of us has meaning as a person and we are not mere statistics. While we are not unique in our sufferings (I Corinthians 10:13a), each of us lives a life with a unique combination of experiences, both negative and positive. As such we are very distinctive threads (personal stories) in the great redemptive tapestry of time.

Our own combination of happenings is unique, except that Christ has experienced every possibility from the Garden to the Cross. He alone can sympathize with each of our weaknesses in a time of trial and suffering (Hebrews 2:14-18, 4:15).

A wonderful  discovery to make in the midst of all of this is that all of our finite, weak, imperfect human actions and reactions - those things we whisper to God  as well as the things we do - each matter very much to our heavenly Father (I Samuel 1:3-20).  We bring joy to our Father as we languish in a prison cell or lay in our hospital bed, for instance, and continue to trust Him in spite of the unchanging circumstances (Acts 16:25). In so doing, we bring defeat to the devil (remember the basis of his attacks: He challenges God to doubt our love for our heavenly Father).

As finite beings we may have no conscious knowledge of the most significant moment of our lives, the instance of our greatest contribution to the overall tapestry that tells the story of God's eternal victory (Hebrews 11:4, 31, 36-40 – N.B. “... having gained approval through their faith.”). Perhaps, at that moment, only God and satan may be the witnesses. It may be at that moment that our response to God is the one that wins at once a battle that could have left a terrible tear in the fabric of ‘His-story’ (Esther 4:13&14). 

When we view the overall tapestry at the close of time we will be witnesses to the fact of the totally full cup of proof that will show satan that there was not one single thing for which the grace of God had not been sufficient for someone, somewhere, at some time (cf. Colossians 1:24). The great combination of individual lives with each of their unique combination of circumstances will speak eloquently to that fact (I Corinthians 15:58). 

Peter had a significant place (among many others) in the battle which Jesus warned him of in John 21:18. N.B. God only tells us our own story, not that of another (John 21:22).

One of Paul's great contributions to the tapestry was marked by the sufficient grace of God for the achieving victory over his thorn the flesh (II Corinthians 12:7).

When Jeremiah was lowered into the mire his significant response in the face of growing and persistent despair that he came face-to-face with was at least one of his significant moments to deny satan a rip in the tapestry of time (Lamentations 3:24-26, 31-33, 35-38).

With all of this in mind Romans 16:20 becomes clearer in its overall significance.

So, it is not what we do for God in terms of acts of service, preaching, missionary work, sacrificial giving, etc. But it is how we live, day-by-day, in the ebb and flow of the circumstances and challenges of life where, more often than not, there is no human witness.

It is abundantly clear that we can never be separated from God’s love (Romans 8:35-39). The real question is whether or not God can be denied our love for Him?

In conclusion, perhaps Isaiah 43:21 should be considered with Ephesians 3:14-21.

Inheritance founded upon relationship

One of the most astonishing truths of the New Testament is the fact that a man or a woman can have a real relationship with Jesus Christ as the living King and Lord of all. To be able to begin to grasp the gravity of that truth it is necessary to hear that declaration with the ears of Jesus’ first century followers.

Family-centredness (i.e. family at the centre) was a core value of all Mediterranean cultures as well as that of Palestine. The idea of the autonomy of the individual is a construct of the modern western world; an idea quite alien from our first century counterparts and quite absent from the cultures reflected in the Scriptures.

The Oriental idea of family was that of a little kingdom over which the father reigned supreme. Every grouping of human beings must have ‘a father’ who is the head of the group. In fact, he who initiates something is considered the father of that which is started or invented (cf. Genesis 4:20&21).

A father is nothing if he is not both a protector and a nourisher. As such, Joseph considered himself the father of pharaoh (Genesis 45:8). In this regard, it will be helpful to consider Abraham as the father of Israel and the father of the household of faith (Genesis 17:5; Romans 4:16; cf. Galatians 3:7-14).

In Old Testament times God was understood to be the Father of Israel (I Chronicles 29:10; Psalm 68:5; Isaiah 64:8). The concept of Father presumes, as progenitor, the existence of a family structure. When Jesus taught His disciples to pray, He commenced with addressing the Father as individually personal to each disciple (Matthew 6:9). He continued in this vein in Matthew 7:11.

Under the most extreme pressure, Jesus appealed to His Father as ‘Abba’, a most personal and intimate form of address and endearment equating to our modern term ‘daddy’ (Mark 14:36). Paul takes up this term of endearment to drive home his point in Romans 8:15 wherein he sets forth the most striking of facts. The ‘Fatherhood’ of God (wherein truly liberty resides) and its pursuant relationships is set against slavery (wherein freedom is alien) as a picture of our former lives outside of Christ.

Jesus spoke often and convincingly of His relationship with the Father as His only begotten Son (Matthew 11:27; John 3:18, 17:1; cf. Matthew 2:15, 3:17, 17:5).

Jesus is the first born among many brethren (Romans 8:29; Colossians 1:18; cf. 3:1-4) and stands as the pre-eminent eldest Son. Those who freely put their trust in Jesus become Father’s adopted sons and thus a part of His family (Matthew 12:50). God’s purpose in this is to make us like His Son (Romans 8:29) and ultimately a great redeemed and glorified family that will reign and forever be pre-eminent.

Jesus said that the Father had placed all things in His hands (Matthew 28:18; Hebrews 1:2). In other words, God the Father had given Jesus His ‘inheritance’ (Mark 12:7). It is important to note that Jesus came into this inheritance because of His relationship with the Father. (Hebrews 9:17).

Once Jesus had been physically resurrected from the dead, He came into His inheritance (Hebrews 9:17; Daniel 7:13&14; cf. Isaiah 9:7) and shared it with His adopted family, i.e. the redeemed (Ephesians 1:10d-14; Colossians 1:12, 3:24; I Peter 1:4).

What is this inheritance?

We, as believers by free will, share the Divine sonship by adoption and therefore also Divine heirship (Romans 8:17). And like Isaac we are Abraham’s children, heirs according to the promise (Galatians 3:29). We follow in the footsteps of Abraham as heirs of the promise (Romans 4:13&14). This inheritance has been received because of our relationship with God through Jesus Christ and has nothing to do with anything that we might have accomplished.

The object of the Christian inheritance consists in all that was prefigured by the land of Canaan, and more.

So, what do we inherit?

We inherit the Kingdom of God (Matthew 25:34; I Corinthians 6:9-11, 15:50-58; Galatians 5:19-21; Ephesians 5:5; James 2:5).

We inherit the earth, i.e. ‘the land’ (Matthew 5:5; cf. Psalm 37:29).

We inherit salvation (Hebrews 1:14).

We inherit a blessing (I Peter 3:9).

We inherit glory (Romans 8:17&18).

We inherit incorruption (I Corinthians 15:50).

Each of these promises (Hebrews 6:12) were not received in their fulfilment by the believers of the Old Testament (Hebrews 11:13, 39&40).

The letter to the Hebrews lays stress upon the New Covenant (testament). It is upon this covenant that the promised inheritance is based as it required the death of a (the) testator (Hebrews 9:15-17).

Is this inheritance in the present or the future?

The full (let the reader understand) consummation of all these blessings will only take place at the Second Coming of Jesus Christ. The inheritance, in its fullness, is reserved for us in heaven (I Peter 1:4). Our receiving it in its fullness is dependent upon us overcoming until He comes (Revelation 21:7).

The Holy Spirit confirms our status as heirs (Romans 8:16&17). Furthermore, He is given to us as a guarantee of our full inheritance (Ephesians 1:13b&14). He was sent to the Church after Jesus entered His own full inheritance at His ascension.

As the guarantee (down payment, if you will) of our inheritance, the Holy Spirit gives us a taste of that which is to come in terms of our experience of it. The inheritance exists and is reserved in heaven, i.e. already done and in existence (cf. Matthew 6:10). So, through prayer we can experience a portion of that which is reserved in heaven for us (cf. Matthew 6:20 – If one can deposit into, then it must be possible to withdraw from).

When Israel was held captive in Egypt there existed the promise of their possession in the Land of Canaan (Genesis 15:7, 13&14). It is only when their ‘saviour’ Moses led them through the Red Sea that they were in a position to gain full possession of that land (Exodus 12:40&41). In the same way, the Church, like Israel of old, sojourns in the world system of Egypt awaiting our Saviour to lead us through the veil of time and space (I Thessalonians 4:13 – 5:11; I Corinthians 15:50-58) and into the full possession of the new heavens and the new earth (II Peter 3:10-13).

Burning bright or burning out - abundant life or religious death?

Jesus said that in order to enter the Kingdom of God one had to be born again, or born from above (John 3:7). To be born again means to have been regenerated by the Holy Spirit. To be regenerated means, inter alia, that we have been enabled to live effectively in the realm of the spirit.

In John 4:14 Jesus states that God is Spirit. The regenerated individual has now been enabled to interact with God - who exists in a unity of three: Father, Son and Holy Spirit – in the realm of God, i.e. the spiritual realm.

Religion, the pursuit of the unregenerate, is wholly natural and devoid of the true Spirit of God. It is therefore impossible for those trapped in religious effort, custom, tradition, etc., as a means of pleasing God, to have a living relationship with the God who is spirit. The solely natural has no means to enter the realm of the spirit with a view of forming a relationship with the living God (Romans 14:17).

Religion is any system that demands that individuals change their behaviour in order to please God (Jeremiah 31:33&34; Ezekiel 36:26&27). So, anything that looks like righteousness, peace or joy without the Holy Spirit is merely counterfeit.

It is of paramount importance to remember that Jesus has nothing in common with religion, nothing at all. He did not come to give us the strength to keep the Ten Commandments (Matthew 11:28-30).

Jesus did not call upon us to modify our behaviour. Quite the contrary in fact, He promised us a new life with which God is already pleased (John 10:10).

The word ‘life’ as employed here is translated from the Koine Greek ‘zōē’ which means, “... life in the absolute sense, life as God has it, that which the Father has in Himself, and which He gave to the Incarnate Son to have in Himself ...” [i] (John 1:4; Acts 3:15).

Life, in this context must not be seen as length of days, so to speak, but as a quality and intensity (cf. I John 1:1&2). This should be considered in connection with the creation of man who, by design, partook of the very life of God (Genesis 2:7).

Adam literally lived and moved in the life of God that indwelt him (cf. Acts 17:28). He and Eve, i.e. mankind, were separated from the Tree of Life and thus had their link with the God, who is spirit, severed. This was evidenced by their loss of eternal life and the darkening of their understanding (Ephesians 4:18). All of this has been reversed in Christ (John 11:25, 14:6; Revelation 22:1-5).

With all of this in mind, we who are believers in Jesus Christ need to take note, afresh, of the following:

John 3:15&16 – “... that whoever believes may in Him have eternal zōē.”

John 3:36 – “He who believes in the Son has eternal zōē; but he who does not obey the Son shall not see zōē.

John 4:14 - “... but the water that I shall give him shall become in him a well of water springing up to eternal zōē.”

John 8:12 – “I am the light of the world; he who follows Me shall not walk in darkness, but shall have the light of zōē.”

Religion will fight tooth and nail to prevent such a truth becoming accessible to those who are in search of it (John 5:40).

So, salvation is a participation in God’s life. There is no law that could produce the nature of God in an individual. This new life flows spontaneously out of the gift of Life given in Christ. Jesus came to begin a new race of people who shared in His life (zōē). How did He achieve this? The answer is found in John 12:24.

Central to all of this is the fact of Jesus’ physical resurrection (John 11:25). His resurrection was proof positive that the sin that stood between man and the ‘zōē’ of God had been dealt with – we were justified. Therefore the following became valid in the life of the believer:

Philippians 1:21 – “For to me, to live is Christ ...”

Colossians 3:4 – “... Christ who is our life (zōē) ...”

Galatians 2:20 – “I have been crucified with Christ; and it is no longer I that live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me.”

II Peter 1:4 – “... that by them you might become partakers of the divine nature ...”.

Religion will call upon us to imitate Christ in our natural ability instead of through the life that indwells the believer (cf. I Corinthians 11:1). The ‘zōē life’ now represents the life that is in those who believe. Christ now lives within thus making the idea of the believer as a puppet a nonsense. In fact, Jesus has restored the believer to true freedom.  The life in Christ is 100% supernatural.

Therefore, the fruits of the spirit as listed by Paul in Galatians 5:22&23 are just that: Fruits sourced in the Holy Spirit dwelling within each believer, not the effort of every believer seeking to grow them. The regenerated child of God cannot be explained outside of the Spirit of Christ (Romans 8:9).

Religion causes people to burn out in their quest to please God. The life of God does not consume that which it indwells (Exodus 3:2).

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[i] Vine, W.E. An Expository Dictionary of New Testament Words. Old Tappen. Fleming H. Revell. 1966. Pg. 336.

Jesus’ prayer for the Church

It has often been said that to pray the will of God in any situation is to guarantee an answer to the prayer. If such logic is applied to Jesus’ so-called priestly prayer of John 17:1-26, then it stands to reason that it would be the Father’s will to answer such a prayer in the affirmative.

Our focus for this discussion will be on Jesus’ petitions regarding His disciples and those who were to follow, i.e. the Church, His Body (17:20).

Vss. 1-5 – Jesus prays for Himself.

Vss. 6-19 – He prays for His disciples but, in effect, for us as well.

Vss. 20-26 – He prays for the future believers and our presence with Him.

Central to this discussion is Jesus’ remarks in verses 2&3:

Eternal life has come to us through Jesus Christ.

Jesus defines eternal life as – That we may know the Father and the Son.

Key to appreciating Jesus’ point here is to understand the word ‘know’.

Koine Greek - ‘ginōskō’ = To know by experience as opposed to by intuition.

The ‘knowing’ to which Jesus refers is one that is both based and reliant upon relationship. Relationship is dependent upon face-to-face experience of one another. So, the experience which Jesus has afforded us is not theoretical, ethereal or dependent upon ceremony.

Vs. 6 – Jesus announcement of the disciples ‘achievement’ sets a standard for all who were to follow: “They have kept your word.”

In verse 8 Jesus gives expression to the Divine logic behind our adoption: He relayed the Word of God from the Father which the disciples (and us) received.

Received – K.Gr. ‘lambanō’ = The disciples received that which was taught by Christ. That message convinced them that Jesus was sent by the Father. Therefore, to be a disciple one must be convinced of the incarnation (Philippians 2:5-11). So, the divine relationship with Christ is rooted in the supernatural.

In verse 9 Jesus makes it clear that what He is about to ask of His Father is for the disciples (i.e. the Church). What is it that Jesus’ is asking the Father on our behalf? The answer is two-fold and found in verse 11: As we are in this world, Jesus asks the Father to keep us.

Keep – K.Gr. ‘tērěō’ = To guard from loss or injury. To keep any eye upon. To maintain as opposed to leaving (Romans 8:26-39).

In keeping us, Jesus calls upon the Father that we might be in unity (be one) even as the Father and Son are one.

One – K.Gr. ‘hěis’ = One numerically as opposed to being one in essence (‘hen’)  (John 10:30).

In other words, we cannot be the same as God is essence, but Jesus prays that we might be in such a unity with one another that we would appear as one person (i.e. on Body) (vs. 26). In understanding this we can come to appreciate Paul’s alarm with the divisions in the Corinthian congregations (I Corinthians 3: 1-9).

Jesus continues His petition for His disciples, in verse 13, by seeking that His joy be made full in those who have received Him.

Joy – K.Gr. ‘chara’ = Cheerfulness, i.e. calm delight. Gladness of heart.

Jesus’ joy was directly connected to His oneness with His Father (hěis). So, His joy in us is made complete by our oneness with Him and with each other.

Vs. 14 – The position of the disciples of Christ in this age is one of being hated. This hatred springs from the fact that the church has elected not to be a part of this present age in its pursuits and beliefs.

Hated – K.Gr. ‘misěō’ = To detest, especially to persecute. Malicious and unjustifiable feelings toward others.

World – K.Gr. ‘kŏsmŏs’ = Orderly arrangement, by implication the world upon which we dwell and its inhabitants.

Here Jesus is not speaking of the world system under satan, but the planet upon which we live as not being our home or our source (cf. vs. 16). As such, we are merely pilgrims passing through this solely natural broken world on our way to that for which we were created – the new heavens and the new earth (II Peter 3:10-13). It is for this reason that Jesus implores His followers not to build up natural wealth while neglecting that which will be of worth in that which is still to come (Matthew 6:19-21).

Jesus plea to His Father was that we would not be removed from this world (vs. 15), wherein we are salt and light (Matthew 5:13-16), but He would keep us out of the power of the evil one (cf. Matthew 6:13).

Jesus, being the Truth, called up the Father to sanctify the disciples in truth (vs. 17).  Herein Jesus is petitioning for the separation of His disciples unto the Kingdom of God; the means of that separation is the Word of God.

In verse 18 Jesus likens the so-called Great Commission (Matthew 28:19&20) to His being sent into the world (Luke 4:18&19; Philippians 2:5-11).

Vss. 20&21 – Jesus makes it clear that His petition is also on behalf of those who would succeed the disciples through the centuries still to come, i.e. that includes us.

Jesus’ heart was, and remains, for unity. It is His desire for His Body, the Church, to be one in the same manner that He and His Father are one. Not only one in terms of unity but that we would be in them, the Father and the Son even as they are in one another. Apparently, it is this alone which will convince those who are open to such, that Jesus Christ is indeed the Son of God.

In verse 21 the word “believe’ is in the continuous present tense, thus it should be understood as, “continually believe”. Therefore, the ongoing testimony of the Church is to be one of unity (vss. 22&23).

Verse 24 is very exciting in that Jesus, like us, yearns for our presence with Him in the heavens and new earth. In this ‘dispensation’ we seek His presence. At the same time He looks forward to ours with Him.

John the Baptist – Divine indicator

 In I Chronicles 12:32 the tribe of Issachar were described as, “ ... men who understood the times, with knowledge of what Israel should do...” As such, they were made keepers of the [religious] calendar. The Hebrew word underlying the English ‘understood’ meant, inter alia, discernment, wisdom, perception and knowledge.

We, as the Church, should be so aware. Jesus made it clear that it was necessary to be able to discern the times in which the Church has lived and still lives (Matthew 24:3,4&32f).

Before we proceed, let us clearly understand that what the Bible calls ‘the last days’ commenced with the birth of the Church, not the modern political entity called [secular] Israel (Acts 2:17 – cf. 2:2-4). The birth of the Church – the Body of Christ – was of divine design and origin. The establishing of the nation of Israel in 1948 was political and fraught with deception, manipulation, and lies (hardly traits one would associate with a work of God).

The prophets Isaiah and Malachi taught that John the Baptist was to be an indicator of seasons (Isaiah 40:3; Malachi 3:1, 4:5&6); he was to announce the advent of Christ. They had an insight into the plan of God (Luke 10:24; I Peter 1:10-12).

In the Gospel of Matthew, John the Baptist was likened to the prophet Elijah (Matthew 11:14, 17:9-13). Elijah, in the Hebrew mind, represented the Old Testament prophets as a whole, even as Moses represented the Law (Matthew 17:1-8).

It is interesting that Jesus said in Matthew 17:9-13 that Elijah had already come and was still to come. John, by this time, had been executed by Herod and would not return physically to the earth until the second coming. So, what was Jesus intimating?

John the Baptist appeared as a witness of the coming Messiah (John 1:6-8). How John came to be that witness is a story that needs to be understood not only for its historic value, but also for the symbolic that sheds much light on the role of the Body of Christ (cf. Luke 1:15-17).

John came in the spirit, as it were, of Elijah as the anointed forerunner of the initial coming of the Messiah (i.e. the Christ) (Isaiah 40:1-5; Malachi 4:5&6). The Church, in like manner, is now the herald of the return of Jesus Christ (Luke 19:13; Acts 1:8; II Thessalonians 1:8)

The Baptist, like Elijah, had a priestly background (Luke 1:5-7). The names of John’s parents, given their proximity to the events that would follow are significant:

• Zacharias = ‘Jehovah has remembered’.
• Elizabeth = ‘God of the oath’.

Therefore, the God of Abraham, Isaac and Jacob was about to remember His covenant promise. Both of them were righteous and, like Enoch before them, they walked blamelessly before the Lord. In spite of this conduct, Elizabeth had remained childless and they were by now in their old age (Luke 1:5-7). Their childlessness carries echoes of Abraham and Sarah (Genesis 18:11).

When Elizabeth was in her sixth month, the angel Gabriel announced to her relative Mary that she was about was about to conceive as well. Bear in mind that the number ‘6’ is the number of man. It was this ‘6’ (the period of man) that preceded the conception of God’s divine ‘7’ (the expectation of the King).

Luke 1:41 records the fulfilment of the angelic promise uttered in vs. 15. John, the witness of the coming Messiah, was filled with the Holy Spirit because of the very presence, prior to His physical arrival, of the King of kings (cf. Acts 2:1-4 & 17&18).

John’s mission was clearly outlined in Luke 1:16&17:

• A ministry that turns the sons of Israel back to Yahweh in preparation for the Messiah’s arrival. - The Remnant is to call the ‘backslider’ home (Galatians 1:6, 2:18, 4:9; II Timothy 4:10; Hebrews 10:38; Revelation 2:4).

• A forerunner marked by the supernatural power of the Holy Spirit. - The Remnant must move in the supernatural power of the Holy Spirit with signs, wonders and miracles (Mark 16:15-18; II Corinthians 12:12).

• Bring about family unity. - The Remnant is to proclaim and uphold by living example the centrality and importance of the Christ-centred family (I Corinthians 7:10&11; Ephesians 5:25,28&33; Ephesians 6:1-4; Colossians 3:18-21; Titus 2:4&5; Hebrews 13:4; I Peter 3:1-7).

• Address disobedience among the righteous. – The Remnant are to fearlessly bring correction within the Body of Christ (Acts 16:4&5; I Corinthians 5:5; II Corinthians 10:8, 13:2; I Timothy 1:20; Titus 2:15, 3:10&11; Hebrews 13:17; III John 10).

• To prepare a people for the coming of the Lord. – The Remnant is to work towards the presentation of the Bride to the Bridegroom (II Corinthians 4:13&14, 11:2; Ephesians 1:4, 5:27; Colossians 1:22).

The naming of John on the eighth day after his birth is also rich with significance (Luke 1:59-63) Please bear in mind that is more than likely that all who were in attendance were aware that over 400 years of prophetic silence were about to end (Luke 1:14-17):

• The family were all convinced that Zacharias would name his son after himself, as was the accepted and established tradition within the Levitical order.

• Elizabeth made it clear his name would be John.

• The family appealed to the absence of such a name in the family.

• Zacharias confirmed the departure from tradition, in writing. Subsequently, nine months of being unable to speak gave way to liberty (vss. 64&67-79; cf. Romans 10:10).

When Zacharias named his son he said, “His name is John.” As opposed to Elizabeth who said, “... he shall be called John.” John’s mother had learned the choice of name second-hand through her husband. Zacharias, on the other hand, had received direct and divine instruction from the angel Gabriel (vs. 13; cf. Matthew 1:21; Luke 1:31). When God instructs it (His purpose) is established, no personal choice involved. The issue of covenant is in view here. Gabriel had named the forerunner; Zacharias merely announced the Divine mandate. In short, a covenant is that ‘agreement’ whereby God lays down the terms which man is free to accept or reject, but can in no way negotiate or change the terms.

So, God did not call for another ‘Jehovah has remembered’. That would have meant going back to the old order (Hebrews 8:13). The name announced was ‘John’, meaning: ‘Gracious gift of God.’ The new order was the gift of God’s grace. When a promise is fulfilled, the time for newness and change has arrived (Matthew 9:17).

As it was for John, so today is the time for the faithful remnant of the Church to come out of the wilderness where it has grown up alone away from the corrupting influences of the Pharisees (Luke 1:80).

With regard to the remnant Church coming out of the wilderness where it has grown up alone away from the corrupting influences of the Pharisees (Luke 1:80), consider this paraphrase that follows:

Matthew 23:1-12, from a 21st century perspective: Then Jesus spoke to the crowds and to His disciples, saying: "The apostles, pastors, leaders, bishops, etc. ... tie up heavy burdens of financial demands to fund building projects and TV. shows and lay them on the shoulders of those they lead, but they themselves are unwilling to move those burdens on the most vulnerable with even one finger. But they do all their acts to be noticed and build personal profile and influence; for their suits become more expensive and they don gowns and symbols akin to the most pagan of counterfeits. They love the front seats and even those on the platform at the conferences and services, and the respectful greetings in and around town, and being called 'pastor, man of God, prophet, psalmist, etc.' by all who see them. But do not be called by any title; for One is your Teacher and all of you are equal. Do not call anyone father; for One is your Father, He who is in heaven. Do not be called leaders; for there is only One deserving of such recognition and He is Christ. True greatness is found in the attitude of slavery. If you insist on being praised and recognised by man, you will be humbled; and whoever humbles himself will be exalted in the correct way."

To fight the good fight (Conclusion)

The existence of satan and demons is beyond doubt, thus they require no discussion concerning proof. Furthermore, a tracing of their origin is beyond the scope of this study, as are the issues of demonization and deliverance which form part of another aspect of the overall conflict - i.e. the preaching of the Gospel (Mark 16:15-18) - with the kingdom of darkness.

Here we are concentrating on the warfare between the forces of darkness and the individual Christian within the context of his/her life, family and local fellowship. In this regard, the organization of the kingdom of darkness and its stratagems is pertinent to this narrow discussion, as it is in the broader context alluded to above. As such, Ephesians 6:12 requires examination:

Rulers (principalities) – This word is also applied to Christ as the efficient cause of creation (Colossians 1:16&17). In this context it speaks of extremity or the outermost point, authority, dominion, power and the authority that grants power. Thus, it would appear that there is, in fact, a system of rank within the organization of the kingdom of darkness under satan himself.

Powers – This word refers to ability or privilege, force, capacity, competency, freedom. It also speaks of a superhuman and delegated influence (this is important in terms of the ‘rulers’, discussed above). These have the capacity or capability to do a certain action (cf. I Corinthians 15:24; Colossians 2:15).

World forces of this darkness – ‘Forces’ literally speaks of a ruler of this world as opposed to a ruler of everything (i.e. limited authority) (John 12:31, 14:30). ‘Darkness’ speaks of both a literal and figurative darkness (cf. II Corinthians 4:6). Literally, a darkness that forces a traveller to stop for the night.  Figuratively speaking, the darkness, in this instance, speaks of ignorance or error (John 3:19; Romans 2:19).

‘World’, as used in this context, speaks of an age (K.Gr. - aion) as opposed to people or space (i.e. a realm, territory – K.Gr. - kosmos) (Matthew 28:20; John 9:32). Again, this addresses the limited nature of this satanic rule.

Spiritual forces of wickedness – ‘Spiritual’ indicating not of the natural world (cf. I Corinthians 10:3). ‘Wickedness’ means the ways of a malicious being that expresses malice (Mark 7:22). [“in the heavenly places” speaks of the spiritual realm].

In II Corinthians 10:4b&5 Paul makes it clear the mind of man is the principle battleground of this conflict. It is no coincidence that faith, as an intelligent belief based on evidence (Hebrews 11:1) thus requiring the mind, is targeted for distortion and error. It is this mind that requires ongoing washing and renewal through the Word of God (Romans 12:2; cf. Ephesians 5:26).

Fortresses (strongholds) – This word is related to that which speaks of making firm. Figuratively, it speaks “of those things in which mere human confidence is imposed.” [i]

Speculations (imaginations) – Speaking of reasoning (conscience, conceit). A reckoning, consideration or calculation. Those things which are hostile to the Gospel (I Timothy 4:1; II Peter 2:1).

Lofty things – ‘Lofty’ speaks of those things which are elevated, thus that which is derived in terms of its source rather than its product) from places elevated from this natural world – i.e. ‘high places’ or ‘the spiritual realm’.

These are arrayed against the knowledge of God thus making it necessary to place in captivity every wayward thought in pursuit of the ‘lofty things’ (vs. 5).

In addition to the armour with which the believer has been issued (Ephesians 6:14-17), the Holy Spirit has given the Church the gift of discerning of spirits (I Corinthians 12:10).

This gift is one of the three so-called revelation gifts, along with the word of wisdom and the word of knowledge. This gift gives supernatural insight into the world of spirits, i.e. the realm of the spirit. In this realm there exist three kinds of spirit: divine (John 4:24), satanic (Mark 5:5; Luke 9:39) and human (cf. I Thessalonians 5:23).

This gift in action is wonderfully recorded in Acts 16:16-18. In this instance this oppressed girl was held captive by a spirit of divination (K.Gr. ‘python’ -anglicized). While men and women can be so gifted, it is worth remembering that the demons can also accurately discern between spirits as well (Acts 19:11-16).

While art, through the centuries, and the popular media  often like to portray satan as some horrific, bizarre and even comical being, nothing could be further from the truth (II Corinthians 11:13-15). N.B. satan disguises himself as an angel of light, which does not make him one. He is a deceiver and a counterfeit.

We would do well to acknowledge that just as we accept the personhood of Jesus Christ on the basis of the inspired Scriptures, we must also accept the same concerning satan upon the same evidence. By the same token Scripture is clear concerning satan’s principle goal; i.e. to have dominion through mankind yielding to him. This was highlighted by his approach to Jesus in the wilderness temptations of Matthew 4:1-11 (cf. I John 5:19 – “... he holds the world unconscious in his arms” – R.S.V.). [ii]

Satan’s stated target is never the unsaved, only the redeemed. As such, his attack is not against each redeemed individual per se, but rather the relationship that exists between the said believer and the Lord Jesus Christ. It is once this relationship is damaged beyond repair or completely destroyed that the attack is complete (I Peter 5:8).

So, confronted with this deceptive angel of light the believer must be well informed of his tactics (II Corinthians 2:11). Furthermore, the child of God needs to be clothed in the correct armour (Ephesians 6:11). On top that, the disciple of Christ must retain his/her [spiritual] senses (II Timothy 2:26) and develop them as well (Hebrews 5:14). All of this, on an ongoing basis, is necessary to avoid falling foul of the snares and traps of the enemy (II Timothy 2:26).

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[i] Vine, W.E. Vine’s expository dictionary of New Testament words. McLean. MacDonald. Pg. 1108.

[ii] Redpath, Alan. Blessings out of buffetings – Studies in II Corinthians. London. Pickering & Inglis. 1965. Pg. 195.

To fight the good fight (Part three)

In preparation for the engagement with the enemy, we must first analyze the armour with which we have been issued. First of all, one must bear in mind that this is not a battle that can be fought in the realm of the natural, but only in the spiritual. As such our weapons cannot be of the natural world (II Corinthians 10:4).

Having said that, Paul assists us in understanding our ‘equipment’ by using weapons from the natural realm as metaphors for those of the spirit (Ephesians 6:10-17). It is worth recognizing how the Holy Spirit used Paul’s uncomfortable situation (6:19) of being chained to a Roman soldier to focus his mind on the identification of military equipment (cf. Romans 8:28).

Paul opens his teaching on the spiritual armour by making a two-part telling statement: “... be strong in the Lord ...”

1.    Our strength is to be sourced in the Divine, i.e. supernatural. We must permit God to enable (empower) us which requires our submission to Him and His will (cf. James 4:7&8a). The word is employed in the passive sense meaning that we receive, God imparts, i.e. an act of faith.

“... and in the strength of His might.”

2.    We are to stand upon presence of this strength by appreciating its significance in the war we are called to fight. In other words, the presence of this strength is significant to the enemy in terms of II Corinthians 10:4-6.

Paul admonishes the Ephesian believers to “put on the full armour of God”, no omissions. The believer’s necessary equipment is not left open to the whims of the individual (cf. Vs. 13) Only then, can each individual successfully combat “the schemes of the devil.”

·     ‘Schemes’ – It is vital that this definition be understood: “the following or pursuing of orderly and technical procedure in the handling of a subject.” Furthermore, “to go systematically to work, to do or pursue something methodically and according to the rules.”  [i]

In terms of this definition, one would do well to acknowledge that satan’s tactics are not haphazard and devoid of intelligent intent (cf. Ephesians 4:14; I Peter 5:8), hence the need for total compliance on the part of the believer in putting on the full armour of God.

The armour of God.

The belt of truth: This speaks of the soldier’s belt. The Roman belt would include an apron (sporran) like extension over the genital area. Both were heavily studded with metal. Hanging from this belt on the left-hand side was a short dagger. [N.B. In the first century (when Paul wrote) the sword was carried high up on the right-hand side quite separate from the belt mentioned above.]

The belt provided support and a place to loop the apron out of the way when on the move. A girded belt also speaks of one being ready for action (Acts 12:8; I Peter 1:13). It is worth noting that Isaiah mentions the symbolic clothing of the Messiah (Isaiah 11:5).

Breastplate of righteousness: This was a very flexible system of overlapping metal strips over the shoulders and plates over the chest and the back. The body portion was hinged at the back and closed over the front with studs or slots. Each of the metal strips was able to move over or under each other as the soldier moved. [ii]

This piece of armour acts as a metaphor for true righteousness which is devoid of stiff and resistant legalism (Matthew 23:13-28), while not allowing for compromise (i.e. exposure) (cf. Isaiah 59:17 - The Messiah going forth bringing justice). Furthermore, this part of the equipment protected the vital organs, including the heart. The right heart is one that is in right relationship with God (I Thessalonians 5:8).

Sandals of the Gospel of peace: Each soldier was kitted with thick soled sandals. The soles would be studded with hollow-headed hob-nails. [iii] The sandals offered effective protection from rough ground as well as secure footing (Ephesians 6:14) in the fight due to the studs in the soles of the sandals. Again this is symbolic of our task as we obey the so-called ‘Great Commission’ (Matthew 28:18-20; Romans 10:15).

Shield of faith: During the first century this was a large oval shield [iv] made of leather and ply-wood secured round the edges with metal strips. The centre boss was hollow. Inside there was a leather forearm grip for use in battle. In addition, it had a longer strap so the shield could be slung over the shoulder.[v]

The metaphor here is, once again, quite clear. Our faith is our defence (Genesis 15:1; Deuteronomy 33:29; Psalm 33:20; Proverbs 30:5; cf. Daniel 6:23). It is from behind the protective shield of faith that an effective attack with the sword can be mounted.

Helmet of salvation: The helmet was made of bronze and fitted with a skull cap of leather or cloth lining. Its design afforded maximum protection, comfort and vision. There was no frontal visor but there were hinged cheek protectors tied beneath the chin. A brow-ridge gave protection to the nose and eyes. The back of the helmet was swept back affording protection to the neck. [vi]

Our salvation constitutes us being right with God. As the word ‘faith’ means ‘a reasoned belief based on evidence’, the mind (including the will, emotions, imagination, etc.) is a vital component in our walk with God (Romans 8:7, 12:2; Ephesians 4:23; Philippians 2:5; Colossians 1:21; cf. Joshua 1:8; I Samuel 12:24).

Sword of the Spirit: The sword was designed for close-quarter fighting. It was about two feet long with a broad double-edged blade. On the end of the handle was a weighted pommel that afforded effective balance. All Roman metalwork underwent hammering and tempering and was, as a result, very tough. It was carried high on the right side so as not to get entangled with the legs or with the movement of the shield. The short sword was characteristic of the confident, attacking soldier. [vii] The writer to the Hebrews more than adequately sums up the value of this weapon (Hebrews 4:12; cf. Revelation 1:16, 19:15).

The sword is the only offensive weaponry with which we are issued. Thus, it only by the Word of God that truth can be ‘proven’ in any debate and times of uncertainty. In this conflict, being armed in this way, it is vital to discern between the enemy and those he uses (cf. Matthew 16:21-23). For the sword is not for the slaying of our brethren or the unbeliever, but for satan and his dominions.

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[i] Zodhiates, Spiros. The Complete Word Study New Testament. Chattanooga. AMG. 1991. Pg. 935.

[ii] Webster, Graham. The Roman Army. Chester. Grosvenor Museum. 1956. Pg. 27.

[iii] ibid. Pg. 28.

[iv] Lane Fox, Robin. The Classical World. London. Penguin. 2006. Pg. 474.

[v] Webster, Graham. The Roman Army. Chester. Grosvenor Museum. 1956. Pg. 28.

[vi] ibid.

[vii] ibid.