Never Alone: Exhortation 10.29

Dear brethren, sisters, and friends unmet, welcome to the Isolated Christadelphian Resource Center. Every week, you will find an exhortation (typically based upon one of the daily readings) from the Daily Bible Companion for day. Other postings will be made as opportunity allows.

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This week's exhort comes to us from brother Jonathan Perry, writing in the April 20th 2003 issue of Tidings Magazine. It is entitled, Never Alone.

May God strengthen us, and may our risen Master guide us as we seek to serve.

in blessing, bless

Wayne
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Our key verse is from the book of Acts chapter 7 verse 60:
"Then he [Stephen] fell on his knees and cried out, 'Lord, do not hold this sin against them.' When he had said this, he fell asleep" (Acts 7:60).

We Are Never Alone

All of us feel alone at times. There are various ways one can feel alone. We may live alone. We may feel alone at work, at school or in our ecclesia. We may feel alone at home if we are surrounded by disagreement.

We are not the only ones in the history of God’s chosen people to feel this way. It has never been and probably never will be the majority who stands up for what is right. Those throughout the ages who have followed God’s commands have learned this difficult lesson. If we are light stands in this dark world we also will learn it. “I have chosen you out of the world, therefore the world hateth you” (John l5:l9).

When we look to God’s word for examples of those who walked alone, Job, Joseph, Jeremiah, and John the Baptist, among others, come to mind. It is Paul, Timothy and Christ, however, that we would like to consider at this time. When did they feel alone and how did they deal with it?

How Paul coped

Second Timothy is possibly Paul’s last epistle. In chapter one, it is clear that Paul is in Rome and in chains. It is about 65 A.D.; the fire of Rome, blamed on the Christians by Nero, has taken place. In II Timothy 1:12, Paul exhorts Timothy not to be ashamed of the “testimony of the Lord, nor of Paul his prisoner.” Paul was aware that God was in control and he was not just the prisoner of Nero, but of Christ. The apostle had been in front of the emperor’s tribunal once before, and he knew this would be his last time. “For I am now ready to be offered, and the time of my departure is at hand” (II Tim. 4:6).

Paul appeals earnestly for Timothy to “diligently” come quickly, probably from Ephesus where he had left him, to Rome (II Tim. 4:9,21). Second Timothy is a warm-hearted, personal letter, the testimony of a father to his “dearly beloved son” in the faith, full of trust, hope and concern (II Tim. 1:2). Yet it is also written by a man under a death sentence who felt abandoned.

Often when we feel alone, it is because we feel the rest of the world has somebody else and we have no one. It could be that we are single and it seems like the majority of others are married. Perhaps we are married but everyone else’s husband or wife seems more committed than ours. Maybe we have been widowed or put off by close friends and family. We might feel like everyone in our ecclesia has a close companion, and we have no one. Paul felt the same way.
In II Timothy 1:15 Paul says all in Asia had turned away from him including Phygellus and Hermogenes. In the next chapter we find Hymanaeus and Philetus were leading people astray (II Tim. 2:16-18). Then there was Demas, once close to Paul (Col. 4:14), who left him “having loved this present world” (II Tim. 4:4). Sometimes we feel most alone when our friends in the Truth turn away from us or let us down.

Paul looked to forerunners

Although Paul was almost completely alone in Rome, he took strength from biblical characters who had been in similar circumstances. In II Timothy 3:8 we read of Moses who, from the very beginning, was deserted by his own people. They were angry when Pharaoh made their burdens heavier. They murmured constantly in the wilderness. Even Aaron turned away by setting up the golden calf, and Miriam spoke against her husband. Moses was a man who knew what it was like to be alone.

In II Timothy 4:16, Paul alludes to the words of another martyr. Speaking about his first time before the emperor’s tribunal, he says all men forsook him and he prayed to God it “may not be laid to their charge.” Paul had heard these words before. Prior to becoming the apostle to the Gentiles he was Saul, persecutor of the Christians. He assuredly heard many pleas for help when people would beg for the lives of their families, but one phrase stood out in his mind for the rest of his life. As Stephen lay dying he cried, “Lord, lay not this sin to their charge” (Acts 7:60). While his own people stoned him to death, Stephen knew how to maintain a Christ-like attitude toward those who deserted him.

There is one final someone who stood alone, one who Paul ultimately turned to in his times of loneliness. When all men forsook Paul, he says “notwithstanding the Lord stood with me, and strengthened me” (II Tim. 4:16,17). Paul makes reference to being delivered from the mouth of the lion (II Tim. 4:17). Daniel should come to mind. The words of a children’s song declare, “Dare to be a Daniel, dare to stand alone, dare to have a purpose firm, and dare to make it known.” Paul had a purpose that “the preaching might be fully known, and that all the Gentiles might hear” (II Tim. 4:17). We see that Paul was not alone but that “ the Lord stood with him.” And so it is for us.

Encouragement to Timothy

Why was Paul so intent on conveying this message to Timothy? Timothy was to be alone at Ephesus in some very difficult circumstances. When we are alone we must remember to hold fast to what is right. Timothy was to hold fast the “form of sound words” (II Tim. 1:13; 2:2,14,15). He would be challenged to continue in the things which he had learned for the time would come when others would “not endure sound doctrine” (II Tim. 3:1-15;4:3,4).

The word for “sound” is used fourteen times in the epistles to Timothy and Titus. This Greek word for “sound” is the origin of our word hygiene and it actually means to be healthy. It is the same word used when Christ healed someone and “they were made whole that had been sick” (Luke 7:10). It is also found in the parable of the prodigal son when the son was returned “safe and sound” (Luke 15:27). This is in opposition to the word “canker” in II Timothy 2:17. The word “canker” actually connotes gangrene and is the Greek word gangraina. Gangrene is the total loss of blood to a region resulting in death and eventual amputation. What a contrast to good, sound health. The medical terms are not surprising, as Luke, a physician, was the only one with Paul at this time.

We, as Christadelphians, need to stand for sound doctrine and continue in what we have learned. We need to work together as one body serving our Creator. Although working together is the goal, there may be times in our walk, times that seem long to us, when we may feel alone. Paul and Timothy knew that God comforts His servants (II Cor. 1:1-4). When we experience hard times, lonely periods in our life, our comfort may not come from anyone but God. At the end of Paul’s life, God brought him to the realization that he must rely on God, and God alone. God will not fail us. Jesus was brought to the same point at the end of his life.

Our Lord felt alone

Jesus knew what it was like to be alone. He worked to get his disciples to understand what he had come to accomplish, but they could not accept his clear words about his death and resurrection. They had a blind spot. We are the same way. We distance ourselves by not reading our Bible, by not praying and by not working together. Jesus said to his disciples, “There are some of you that believe not” (John 6:64). He knew they would abandon him when he needed them most. He knew Judas would betray him. Jesus had only his Father on whom to rely.

One of the times Christ felt most alone was in the garden. “Abba, Father…take away this cup from me” (Mark 14:36). It was in the Garden where he was trying to strengthen his disciples for what was ahead. He was in prayer to his Father when events were at their worst. “And he cometh and findeth them sleeping” (Mark 14:37). “And they all forsook him and fled” (Mark 15:50). Christ was alone except for his Father.

When alone, Paul knew God was with him. When deserted, Christ knew the same. Moses, Stephen, Daniel, Jeremiah, Job and John the Baptist all experienced a similar circumstance. Loneliness. They were constantly in prayer. And so must we be if we are to emulate Christ in our walk. Psalm 22 has insight into what Christ was thinking on the cross. “I may look and tell all my bones: they look and stare upon me…Be not far from me, O Lord: O my strength, haste thee to help me…save me from the lion’s mouth…In the midst of the congregation I will praise thee” (vs. 17,19,21,22).

Christ was delivered from the lion’s mouth of death, having humbled himself to his Father’s will. We have the same hope through him if we live a life of repentance when we fail. If when we feel alone we have a mind to pray, God is willing to forgive. But we must be willing to change. May we live a sound life as did Christ, remembering what he, through God’s power, was able to accomplish for our sakes.

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May we remember that feeling alone especially for those of us in isolation is not the same as being alone. Truly, we are never completely alone. our saviour assured us that he would be with us until the end of the age. On this we can depend. We meet him again every time we pray, and we meet him every time we partake of those most precious emblems of our faith. Let us as we are able, meet him now!

in blessing, bless
wayne

Think on these things

Some years ago, in a little town, a pastor was attempting to raise up a Christian church. He met a backslidden member, a Mr. Brown, who posed to him some doctrinal problems which have also been problems in the minds of many church members. These problems and questions arose out of his own experience. He found the members of the church had not reached perfection. The pastor visited him in the hope of reinstating him in the church, but when he arrived he found the man very argumentative.

"Pastor," he began, "I see you have your Bible in your hand. Tell me, when does conversion take place? Are all members of the church converted? Is conversion a dying to sin and the old man of sin? If so, why is it that so many Christians then continue on in sin? According to the teaching of the church, people are supposed to be dead to sin when they are buried with Christ, and this burial should take place at the time of baptism. In fact, I wish you would turn to Romans and read the sixth chapter, verses one to four and verse seven."And so the pastor read:
"What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." For he that is dead is freed from sin."

"You see what I mean?" he said in all earnestness. "People are supposed to be dead after baptism. The text says that men are freed from sin at that time. For many years I was a member of the church," he continued, "and I looked for those people who were dead to sin, but I’ve never found one. In fact, as I look into my own heart, I find that I sin and do things I really don’t want to do, and thus keep telling myself that I am not converted.The pastor confessed that in all his theology in school, somehow his teachers had not taught him just exactly how to answer this question. He groped in the dark for words. He could even look back in his own Christian experience and see numerous members who faltered, slipped, and fell away. He watched members of the church. He saw that they had faults. He looked at his fellow ministers, and saw that the grace of Christ had not completely changed their hearts and lives either. He saw jealousy. He sometimes saw slight dishonesty and other sins creeping into the lives of the members as well as the preachers. He began to study very earnestly and to pray about this matter, searching his own life to see whether or not the new birth had actually taken possession of his soul. And here is what he discovered.

What we need to know is what actually happens when the new birth takes place. Does the old man of sin die, or is he still alive? Is the old man of sin crucified, or is he just wounded? The pastor asked many a Christian whether, after being baptized, he was able to overcome all sin, or whether he knew that he was still a sinner. He never found one Christian to say that he lived above sin. What, then, is the matter? If the old man of sin dies, then his ways, his desires, and his shortcomings should surely die with him.

The pastor came to this understanding after a more careful study: First of all, a poor sinner must look into the mirror of life and realize that he is guilty of transgressing the law of God. As he trudges along the sinner’s path realizing that he has transgressed the commandments of God, his soul loathes his very existence. But then, suddenly, he looks beyond the dark background and discovers a crimson cross, a bursting tomb, and a glowing sky. He hears the Saviour’s forgiving cry on Calvary as he lifts his voice to his heavenly Father: "Father, forgive them; for they know not what they do."

Slowly the heart of the sinner is drawn to such wonderful love, such sacrifice to save a fallen race. Soon he is hearing "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). Arising from this spirit and act of surrender, the sinner is determined to walk a new road that leads to glory.What has happened? Did the old man in that instant die? No, he did not die. He was only put in a state of subjection, in a state of crucifixion. "Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (Romans 6:11). The old man of sin with his old nature, evil desires, and wrong ambitions did not die. The apostle says, "Let us reckon him dead." We must treat him as though he were dead, but he does not actually die. "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." It is a matter of who is reigning. When conversion takes place, we let Christ through his Spirit become the King in our bodies and lives, rather than allowing the old desires to have their way. But the old man is constantly crying out for recognition even in the new life, and from here we receive our great temptations. The experience of the new birth does not destroy the old nature. It is brought into subjection, and is placed under control of the Spirit, but it is not eradicated. To the truthfulness of this fact every Christian can testify. Immediately to destroy all the evil propensities of our natures would be to remove the new convert from all possibility of temptation. There could be no testing and trying, no growing in grace, no trusting in the keeping power of Christ to prevent from falling, no further mortifying of the flesh, and no watchings unto prayer. The surrender of the soul to the control of the Spirit is tantamount to a declaration of war between the Spirit and the flesh. Hitherto the flesh has had full sway, and the general tendency of the life has been downward. Now the flesh is placed in a state of ‘crucifixion,’ but not of actual death.

What about Romans 6:7, then? "For he that is dead is freed from sin." A better translation of this text would be, "For he that is dead is justified from sin." When we accept Christ and his pardon, we stand justified before the Father; at that moment no sin is credited to our ledger, because it is confessed and forgiven. When we realize that the old man of sin does not die at conversion, we can better understand why even Christians fall. The ideal is not to fall, but sometimes we do give way to the pleadings and longings of the old man of sin, and others can see our up-and-down experience. Even Paul had these, for he says, "I cannot understand my own actions; I do not act as I desire to act; on the contrary, I do what I detest" Romans 7:15.

So the Christian life is a constant dying to sin, a constant surrender of self with its old ways and habits, and dying daily. John presents to us the ideal when he says, "My little children, these things write I unto you, that ye sin not." There is no need of our committing these sins over and over again, if we will only keep surrendered. But if we do sin, and if we do let the old man with his old ways and evil nature take possession of our lives, does God forsake us? The text continues, "And if any man sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1).

God takes each of us where we are, when we surrender to him, and from there He leads us in "crooked paths and dark places." The Christian must "follow on to know the Lord." This following process is one which polishes off the rough edges and scrapes off the dark spots, and prepares us for His work and for the kingdom. If during the polishing process the paths of two people cross and the rough edges irritate a bit, we must not declare emphatically that a person has never experienced conversion. Rather, we see in that one a potential candidate for the kingdom. He is merely going through the polishing process, and it may be that his coming in contact with us may have helped.

Let us remember then, that we must always be on guard, lest the old man of sin arise to take over the life and live as the reigning king. "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would" (Galatians 5:7)."I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me" (Galatians 2:20).

Exhortation: John 18:4-14

from GOSPEL ILLUSTRATIONS by Joseph MacDonnell, S.J.which is a reissue of Jerome Nadal's 153 images of the life of Christ.

The Sword and the Cup

John 18:4-14; Acts 2:22-32

We struggle against those things we don’t understand. We seek some sort of comfort in finding reasons for life’s uncertainties. In the face of trials that come our way, we seek answers. Why does the world suffer? Why does evil exist, and pain, and disease, and distress? Why me? We gain little answer, though we may find comfort amid life’s uncertainty, pain, and burdens. This comfort lies in the story of God’s participation in our sufferings.

After centuries of silence, the Gospel of Judas is coming back to light, making the news earlier this summer. This Gnostic gospel would cast Judas in a better light, as one aiding Jesus’ escape from a physical body. The Gnostics believed the physical was evil and only the spiritual was good. They resolved issues of good and evil by determining that release from the physical world through special knowledge was the only means to attain release. While looking more compassionately on Judas may be helpful, this Gnostic message hardly adds meaning to the text we read in John. Jesus’ betrayal into the hands of the Jewish authorities did not go beyond God’s control. Jesus’ arrest did not force upon him what he was unwilling to accept. His words make his acceptance of the events clear.

This night in the garden was not the first attempt by the authorities to arrest or accuse Jesus. This was simply the first instance in which Jesus accepted the appropriateness of their timing. Jesus had even been speaking to the disciples for some time of the necessity of his impending death, though they could not accept this reality. Jesus knew what awaited him. It was the disciples who had trouble accepting what lay in store. Jesus had warned the disciples. He had told them of his impending betrayal. He had spoken of their desertion. He had also called them to regroup after the events of the night were over.

Peter gives us perhaps the best example of denial. When Jesus first announced that he would be handed over to the authorities and killed, Peter had rebuked him, denying any need for the Messiah to suffer death. Now in the Garden, Peter once again reacts in denial to the path Jesus had pictured. As Jesus is to be arrested, Peter chooses to raise his sword in Jesus’ defense, though none is needed. While Jesus had accepted the path set out before him, Peter was still in denial. This arrest just did not fit within his frame of reference.

Peter’s perspective on Jesus’ messianic role did not entail death and suffering. Here in the garden, Peter was still struggling against God’s plan for Jesus. He was still struggling against God’s plan for his own life. Like as not, Peter was feeling somewhat betrayed. He had recognized in Jesus the long awaited Messiah, yet from the first moment that he had declared Jesus to be the Christ, he had struggled against Jesus’ insistence upon rejection, suffering, and death.

Peter had cast his lot in Jesus’ hands, picturing visions of glory, privilege, and authority. Sure, Jesus had spoken of service, humility, loving one’s enemies, and delivering grace to the needy, but deep down, Peter still had his eyes on those earlier illusions of greatness. Until the moment in the garden, it was possible to pretend there was no conflict between Jesus’ message and Peter’s concept of Messiah. He could rationalize and explain away Jesus’ words anticipating death as long as this inglorious future was somewhere removed from the present. Now in the garden, however, the full sense of betrayal arose as a concrete enemy to battle from within.

Peter’s response was more "fight or flight" repsonse than rational. What would one blade or two accomplish against a detachment of armed soldiers? Jesus’ words to the detachment had been sufficient to make them fall back to the ground. Jesus was not concerned with being carried away by the soldiers. It was the disciples who feared Jesus’ arrest. This was the moment of truth regarding the necessity of Jesus’ death and understanding of God’s will. Peter’s struggle against the soldiers had more to do with his own conflict with accepting the validity of God’s plan. He was struggling with finally letting go of his own vision of life in exchange for the life in Jesus’ description of the true manner of living that a child of the Father should exhibit.

Peter likely did not understand what he was doing, nor why. His reactions were likely more instinctive than thoughtful. It is Jesus’ words, however, that clarify the meaning behind Peter’s struggle. “Put away your sword. Shall I not drink the cup the Father has given me?”

Peter’s struggle was not really against the soldiers, but against a future he did not desire. He struggled against accepting God’s will as superior to his own. He struggled with allowing God to call the shots and finally giving up on his illusions of messianic grandeur. He struggled with issues of fully submitting to God’s will. He did not want to give up on his own ideas of how God should do things. He wanted the fulfillment of the messianic kingdom he had heard of since childhood. He would not let it slip away without a fight!

Putting away his sword, Peter let go of more than we might recognize. He let go of his dreams. He let go of his determination to control the future. He let go of ambition for wielding power over others. He was still struggling to make sense of it all. He did not yet understand why Jesus should die, but he would submit his life and will to God’s.

Understanding was a while in coming. It did not come in the moment of crisis. It was not called for at that time. Sure, Peter wanted to understand, but understanding was not the order of the moment. What was needed was submission, commitment, and acceptance. The why came incompletely and in stages. Understanding grew out of the experience of learning to trust God’s design above his own.

Peter eventually understood Jesus’ death, at least in part. It was in reflection back upon the event of death in the light of resurrection that it all began to fall together. On the other side of that traumatic night, Peter was able to understand the larger reality of God’s plan. After the fact, he could recognize that death allowed Jesus to become Lord over death as well as life. Herein was a greater vindication of the gospel message of salvation, forgiveness, grace, and mercy.

It was not until after Peter accepted the cup of God’s provision that he found its full worth. Only when he released his life fully into God’s hands did he begin to see the gospel’s greater value. It was then that his life was transformed into the servant his Master had called him to become. Letting go of his desire to understand, comprehension was born in submission to the commandments of Christ Jesus.

The first step in understanding is submission. On the other hand, at the point of true submission the reasons just don’t matter as much. Now we understand in part, but it is only in submission that we can gain a glimpse of what God is accomplishing. Will we join Peter is laying aside our own swords to accept whatever God might have in store? Can we trust that the cup God provides will be sufficient?

May we keep these questions in mind as we prepare to partake of those most precious emblems of our faith.

Bible Quiz

1. What is the name of the couple who sold a piece of land and then falsely claimed that they donated the entire sale price to the church?
2. Who is generally regarded as the first Christian martyr?
3. To what city was Saul traveling when Jesus Christ struck him down and converted him into Paul?
4. What was the name of the lady who Peter (by means of The Holy Spirit) raised from the dead in Joppa?
5. Who left with Paul on his first missionary journey?
6. In what city was the Areopagus ("Mars Hill")?
7. In what city did Paul cause a riot when he said that the pagan goddess Artemis was a worthless idol?
8. What was the name of the young man that Paul (by means of The Holy Spirit) raised from the dead after he fell from a third-floor window?
9. What was the name of the island on which Paul was shipwrecked while being taken to Rome?
10. In what sea is the island on which Paul was shipwrecked while being taken to Rome?

John 7, Living Water

Jesus, the Source of Living Water, Extends an Invitation to All Who Thirst

John takes us in today's reading to Jesus' shocking, clear claim made on the last and greatest day of the Feast (v. 37). On each day of the feast there was a procession of priests to the pool of Siloam to draw water (m. Sukka 4:9). The priests returned to the temple, where the water was taken in procession once around the altar with the choir chanting Psalms 113-118, and then the water was poured out as a libation at the morning sacrifice. All-night revelry lead up to this morning libation. This was a time of joy so great that it was said, "He that never has seen the joy of the Beth he-She'ubah [water-drawing] has never in his life seen joy" (m. Sukka 5:1; cf. Deut 16:14-15; Jubilees 16:20, 25). This joy was associated with Isaiah 12:3, "With joy you will draw water from the wells of salvation." On the seventh day of the festival the priests processed around the altar with the water not once but seven times (Bloch 1980:200; cf. Beasley-Murray 1987:113 for a more detailed description).

At this high point of the festival Jesus dramatically cries out loudly (krazo, as in v. 28), If anyone is thirsty, let him come to me and drink (v. 37). If he spoke this invitation during the revelry, he would have to shout just to be heard. But we have also an allusion to the image of Wisdom, calling out, inviting all mankind to come and drink (cf. Prov 8--9; Sirach 24:19). What Jesus offers is the fulfillment of the very things they were celebrating. Here is grace upon grace (Jn 1:16). Here the son is repeating the offer of the Father, "Come, all you who are thirsty, come to the waters" (Is 55:1). Indeed, he is fulfilling the role of God, who "will guide them and lead them beside springs of water" (Is 49:10). His offer shows he is far more than just a prophet or an agent; here we have God offering us life through Jesus.

In Jewish writings water is a very rich symbol (cf. Goppelt 1972:318-22). God himself can be called "the spring of living water" (Jer 2:13; 17:13). Other texts that use water imagery speak of Wisdom (Baruch 3:12; Sirach 15:3; 24:21, 25-27, 30-31), the law (Sifre on Deuteronomy 48) and, as here in John 7:39, the Holy Spirit (Genesis Rabbah 70:8; Targum of Isaiah 44:3). Jesus, in offering the Spirit (v. 39), is claiming to be able to satisfy people's thirst for God. The cries of the psalmists are answered. David prayed, "O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water" (Ps 63:1). The sons of Korah sang, "As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God. When can I go and meet with God?" (Ps 42:1-2). Both of these psalms go on to speak of meeting God in the temple: David has seen God in the sanctuary (Ps 63:2), and the sons of Korah speak of "leading the procession to the house of God, with shouts of joy and thanksgiving among the festive throng" (Ps 42:4). When Jesus cries out at the end of the Feast of Tabernacles on this particular day, the worshipers meet God in his sanctuary--in the person of his son. The longing for God is met with God's invitation to come and be satisfied. In Jesus, God's own desire for man is expressed and the desire of man for God is met. All that the temple represented is now found in Jesus.

This invitation to come and drink is the climax of a series of references to water in this Gospel: the water turned to wine (chap. 2)
the water of the new birth (chap. 3)
the living water (chap. 4)
the cleansing water of Bethesda (chap. 5)
the calming of the waters (chap. 6).
All of these have revealed Jesus as the agent of God who brings our Father's gracious offer of life to us.

In offering them the Spirit he is claiming that the age to come has already arrived. Just as water flowed out from the Garden of Eden (Gen 2:10-14), so a river flows from the eschatological temple (Ezek 47). Ezekiel's vision has begun to be fulfilled in Jesus' offer in the temple, and it will come to completion in heaven in "the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb" (Rev 22:1). That heavenly water of life is already available through Jesus. His invitation at the Feast of Tabernacles is repeated in the invitation at the end of the book of Revelation: "Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life" (Rev 22:17).

The words of Jesus' invitation echo in our ears. Jesus stands at the doors of our hearts and speaks to the heart of each person on earth, offering the water of eternal life--the life that flows from God. Evangelism is a matter of our giving voice to this spiritual call. Christ(adelph)ians need to hold up Jesus in all his beauty, that those with a desire for God may find the God who is offering Himself so completely and manifestly in His son.

While Jesus is clearly offering the water of the Spirit, it is not entirely clear to whom him refers (v. 38). Both the ancient church and modern scholars are divided over whether him refers to Jesus or the believer (cf. NIV text and margin). A reference here to Christ is more in keeping with John's thought. Christ is clearly described as the one through whom believers receive the Spirit; he breathes on them and says, "Receive the Holy Spirit" (20:22). Although John 4:14--"Indeed, the water I give him will become in him a spring of water welling up to eternal life"--refers to the believer with language similar to that in verse 38, Jesus speaks there not of an outward flow to others, but of an inward well of eternal life. Christ indeed dwells in believers and radiates from them his light and life and love, but, despite the claims of some contemporary ministers, believers do not mediate the Spirit to others. Rather, they bear witness to Jesus (4:39), and people come to him (4:40-42) and receive the living water of the Spirit (4:10) from him. This is clear in the context of Jesus' invitation, for it is to himself that he invites the people to come (7:38) and those who believe in him are the ones who receive the Spirit (7:39).

No Old Testament verse speaks of living water that flows from within him, him being either a believer or the Messiah. But there are many Scriptures that speak of God's provision of water as evidence of his grace and as an image of his gift of life in his presence. Indeed, many of these texts were read at this festival, such as the gift of water from the rock (Ex 17:1-6), the water from the eschatological temple (Ezek 47:1-11; cf. Joel 3:18) and the water from Jerusalem that will flow in the age to come (Zech 14:8; cf. Beasley-Murray 1987:116). In Nehemiah there is a reference to the water from the rock in the wilderness (Neh 9:15), which is followed by a description of God's gracious provision: "You gave your good Spirit to instruct them. You did not withhold your manna from their mouths, and you gave them water for their thirst" (9:20; cf. Carson 1991:326-27). In Nehemiah the focus is on the giving of the law, but the connection between the gift of the Spirit and the giving of manna and water suggests correlations in the Jewish tradition. Given John's motif of Jesus as the fulfillment of God's earlier revelation, the reference here to Scripture probably recalls a general set of images in the Old Testament rather than one particular text. Jesus provides the promised water of the age to come, which was itself a fulfillment of earlier provisions of water.

The people could not receive this Spirit until Jesus was glorified (Jn 7:39), that is, until his death (cf. 12:16, 23; 17:1). In the Messiah's death the glory of God shines brightest since God is love and love is the laying down of one's life (1 Jn 4:8; 3:16). One of the Spirit's roles is to bear witness to Jesus (Jn 15:26), and this could not occur until the revelation was complete. Until the son's death, the heart of the Father could not be known and thus eternal life, which is knowledge of God (Jn 17:3), could not yet be experienced (cf. 1 Jn 2:20). Or putinng it another wat; until the death of the son, the life of God could not be conveyed by the Spirit, since its fulness was not yet accomplished.

Jesus' offer of the Spirit is both universal and addressed to individuals: If anyone is thirsty, let him come to me and drink (v. 37). The first requirement is thirst. Everyone has spiritual thirst, for it is part of the human condition. Our need, our thirst, is what we bring to our relationship with God. This verse is one of many revealing, diagnostic texts in John. What do we thirst for? What do we really desire? Sin is our seeking relief from this thirst in something other than God.

Jesus invites those who know their need, those who are poor in spirit (cf. Mt 5:3), to take the initiative and come to him and drink (v. 37). Drinking refers to believing (cf. v. 38), which means aligning oneself with him, trusting him, receiving his teaching and obeying his commands. Such faith will enable one to receive the Spirit and enter an abiding relationship with Christ after his glorification. All of this is based on who God is and what he has done for us. When we believe we open our hands to receive what his grace offers--we come and drink.

Ezekiel 37, Can These Bones Live?

Ezekiel's vision of Dry Bones by Dore

Our Bible Companion has Ezekiel chapt 37 as one of the daily readings for today. Below is an exhort based upon that reading:

Ezekiel was born just after the reforms of King Josiah. What a glorious time that was. King Josiah repaired the Temple. He rediscovered the Book of the Law, which Israel had forgotten and ignored for many years. After reading the Law Josiah cleansed Judah. He removed from the Temple of the Lord all the articles made for Baal and Asherah and the starry hosts and burned them outside Jerusalem. He took the Asherah pole from the Temple and ground it into dust. He tore down the living quarters of the male shrine prostitutes which were in the Temple. He did away with the pagan priests and their altars on the high places. He led the people in a time of covenant renewal.

In his 31st year as king, Josiah was killed in a battle against Pharaoh Neco, king of Egypt. Neco imprisoned Josiah's oldest son before 3 months of his reign were over; Eliakim, a brother, was made king in his place. Eliakim, whose name was changed to Jehoiakim, was an evil and ruthless king. He imposed huge taxes on the people in order to pay tribute to Neco and to build palaces for himself. He pursued other gods and put aside all the reforms established by his father, King Josiah. He tolerated no criticism and to enforce silence he killed the prophet Uriah and imprisoned the prophet Jeremiah.

When King Nebuchadnezzar of Babylon defeated Pharaoh Neco of Egypt, Jehoiakim put himself under Babylonian rule as a vassal. After 3 years he rebelled against Nebuchadnezzar. Within 4 years Jerusalem was encircled and besieged. At the critical moment Jehoiakim died – whether from assassination or sickness we do not know. His 18 year old son, Jehoiachin, surrendered to Nebuchadnezzar. Plunder was taken but the city itself and its Temple were not harmed. Though it was now under Babylonian domination, Judah remained an independent nation with her own king. However, Jehoiachin, the officers, the fighting men, the craftsmen and artisans, and all the leading men of the land were deported to Babylon.

Among this group of exiles was the prophet Ezekiel.While in Babylon Ezekiel heard what happened next. Zedekiah, the next king of Judah, also rebelled against Babylon. In a desperate attempt at escape, Zedekiah led his army through a break in the wall at night and fled into the plain. The Babylonian army pursued and overtook them. The king's sons and a large part of his army were put to death. Jerusalem was laid waste, the Temple was burned down, and the remaining people were deported. Jerusalem and Judah were no more.

What a discouraging and disappointing time for the people of God.

I Ezekiel's Vision of Dry Bones

A) It is against this background that "the hand of the LORD" once again fell upon Ezekiel (cf 1:3; 3:14; 3:22; 8:1; 33:33; 37:1; 40:1). This is Ezekiel's way of telling us that somehow and in someway the Lord appeared to him in a vision. Ezekiel was not really able to explain how it happened; but in some mysterious, mystical way the Lord communicated with and to Ezekiel.

In the vision Ezekiel is put in the middle of a valley. What a dismal place. The valley is full of human bones baked white and dry on the desert floor. Apparently a large army had been defeated here. Buzzards had done their work, and the sun had bleached the bones that remained. Could this be the same valley where King Zedekiah's sons and army were put to death? Is there where King Josiah lost to Pharaoh Neco? We aren't told, but it could very well be that Ezekiel was taken to a place where Judah had fought and lost. Perhaps Ezekiel was looking at the bones of his own countrymen.

Wherever the valley, the symbolism of the bones is clear: Israel is dead; she is as dead as all those dry, white bones. In fact, the people in the despair of the Exile identify themselves with the dry, white bones. They say to one another: "Our bones are dried up and our hope is gone; we are cut off" (Ezek 37:11). They felt like skeletons picked clean to the bone.

B) As Ezekiel surveys this gruesome scene, God asks him a surprising question: "Son of man, can these bones live?" (vs 3). In the Hebrew the question is phrased in such a way that the only possible answer is "No." "No God. These bones cannot live." They are white and dry. The heat of the sun and the wind has long since sucked out all the moisture. The marrow is dried up and dead. The bones are old and chipped and cracked. "No God. These bones cannot live."

That's the answer we expect but that is not the answer Ezekiel gives. Ezekiel says, "O Sovereign LORD, you alone know" (vs 3). Ezekiel has seen so many strange and wonderful things that he can not dismiss the possibility of those old, dried up bones coming to life again. In previous visions he has seen things like:

-a windstorm, an immense cloud with flashing lightning and surrounded by brilliant light (1:4)

-four living creatures with the form of a man; each of the living creatures had four faces – the face of a man, a lion, an ox, and an eagle; each had four wings; their appearance was like burning coals; each of the creatures was followed by a wheel intersected by a wheel whose high and awesome rims were full of eyes; over the living creatures was an expanse, sparkling like ice, and awesome (1:5f)

-a man who from the waist down was like fire and from the waist up was like glowing metal (8:2)Having seen all of this – and more – Ezekiel gives a safe answer, a good answer to the Lord's question, "Son of man, can these bones live?" "Who knows?" says Ezekiel. "With You anything is possible."

Ezekiel knows that the power of God transcends the power of the grave. He knows how the Lord used Elijah to bring to life the widow of Zarephath's dead son. He knows how Elisha was empowered by God to raise from the dead the Shunammite woman's son. Ezekiel would agree with Hannah who said (1Sam 2:6)

"The LORD brings death and makes alive; he brings down to the grave and raises up.

C) God dramatically shows Ezekiel His power over life and death. He does so in a two stage act.First, God tells Ezekiel to preach to the bones. I try to imagine myself in such a spot. I try to imagine myself behind this lectern but in the chairs in front of me are nothing but dry, old bones. And then God says to me, "Son of man, preach to those bones." "You got to be kidding, God. You want me to preach to dry bones!?

Ezekiel listens to God and he preaches. The results are amazing. The scattered bones beings to clank and clink and rattle. They move toward each other and are joined together, forming human skeletons. Miraculously, muscles and flesh are fitted to each skeleton, but they are still dead.

Second, God commands Ezekiel to speak to the wind. Addressing the four corners of the earth, the prophet calls for the "breath of God" to blow over the bodies and give them life. As he speaks, it happens. The bodies stand up, alive, a virtual army where moments before had been only dry, bleached bones.

Does this vision remind you of anything? It should. It reminds me of what we read in Genesis. There we read of a similar two stage act. First, we read of how the LORD God formed man from the dust of the ground. Then we read of how the LORD God breathed into his nostrils the breath of life. Only then does the man become a living being (Gen 2:7).

In the valley of dry bones Ezekiel witnesses God's creative power at work. What God does there in that valley is exactly the same as what He did on the last day of Creation when he made man.

II God's Promise of New Life

A) What is the meaning of this vision? What is the Lord's message here?

A key to understanding the vision is Ezekiel's use of the Hebrew word ruah. This word is translated as "Spirit" in verses 1 and 14; as "breath" in verses 5,6,8,9, and 10; and as "winds" in verse 9. But in the Hebrew language the same word is used every single time.

Ruah describes the blowing of the wind. It speaks of breath or breathing. It tells us about the work of God's Spirit. We have to conclude that Ezekiel's strange vision points to the life-giving work of the Holy Spirit.

B) What, then, is the purpose of the vision? To an Israel and an Ezekiel who are full of gloom and in a state of despair and depression the vision of the valley of dry bones is a message of hope. To an Israel and an Ezekiel who have watched the death and destruction of their land, their people, their city, and their Temple, the vision of the valley of dry bones is a message of encouragement. To an Israel and an Ezekiel who identify themselves with dry, white bones the vision of the valley of dry bones is a message of good cheer. God is telling a despondent people about new life, wonderful life that is coming their way.

The vision of the valley of dry bones is a promise to Israel of better things to come. Yes, right now the smoke is still rising from the remains of the Temple and the palace. Yes, Jerusalem's walls are in ruins. Yes, the skeletons of corpses – Israelite corpses – litter the countryside. Yet, new life will come and flourish. So don't be discouraged, don't be despondent, don't give up hope, don't let despair take over. That's the purpose of this vision.

III The Fulfilment of the Promise

A) In the valley of dry bones Ezekiel and Judah were given a promise of new life.

Fifty years later, in 538 B.C. the first group of exiles returned to Jerusalem. A second and a third group of exiles returned in 458 and 444 B.C. We can read about this in the books of Ezra and Nehemiah. The people returned to the land of Israel. They rebuilt their cities and farms. They restored the Temple. They once again became prosperous. A people who were dead like dried bones were once again made alive through the power of the Spirit. That's the first fulfilment of Ezekiel's vision of dry bones.

B) Today we celebrate the raising of Jesus from the grave. Today we celebrate the power of God in restoring Jesus back to life.

I think we all see the connection between resurrection and the valley of dry bones. The same God was at work in both places. And, He performed the same kind of miracle. In both places He took someone dead and made Him alive again. In both places He took someone given over to death and raised Him to life.

What I am saying is that Ezekiel's vision finds its second fulfilment in the raising of Christ.

C) At the end of time we will see another fulfilment. For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead will rise (1 Thess 4:16). The sea will give up the dead that are in it, and death and Hades will give up the dead that are in them. There will be a noise, a rattling sound, and bones will come together, bone to bone. Tendons and flesh will appear on them and skin will cover them. God will put into them the breath of life and they will come to life and stand up on their feet – a vast army of them. This is what we know as the resurrection of the body – the third fulfilment.

D) There is one fulfilment I have yet to talk about. For you and me living today it is the most important one.

Before I say anything more, let me ask if you noticed how God brings life to the dry, white bones? He brings life by the Spirit and through the Word. The prophet speaks or prophesies, the ruah or Spirit blows and enters in, and the dry, white bones come to life."

By the Spirit and through the Word." Do you realize what Ezekiel is describing? He is describing the process by which we are made born-again, he is describing regeneration, he is describing how we are made new or renewed, he is describing the method by which we come to faith and repentance and conversion.

By the Spirit and through the Word." The Spirit of God uses the Word to make us born-again. We see this with Lydia. She was the first recorded European convert to Christ. She became a Christian when "the Lord opened her heart to respond to Paul's message (Acts 16:14). No man, woman, or child has ever come to faith by another route: it was and always is the Spirit creating faith by means of the Word.

Something mysterious and beautiful happens when we place ourselves under the Word: the Spirit produces faith and works in us to bring conversion of life.

God's people must put themselves under the Word. They must involve themselves in Bible Study. They must set aside a regular time for family and personal devotions.

Our God is almighty. By the Holy Spirit and through the Word He is able to bring life to dry, white bones. And, by the Spirit and through the Word He is able to bring life to the deadest of sinners.

Today we celebrate new life. Today we celebrate what God, by His power, has done and will do at the grave. But we also celebrate what God is doing by His Spirit and through the Word: He takes dry, white bones and gives them life. How we praise and thank God for His great and marvelous work.

As we prepare to partake of the emblems of our Lord's body and blood let us also remember his resurrection and look expectantly for our own.

LIFE BEGINS AT RESURRECTION

What life is and why it exists has provided the basis of endless speculation through the centuries. Shakespeare termed it "a tale told by an idiot, full of sound and fury, signifying nothing."
To P.J. Bailey it meant "a means to an end," an end that would ultimately conclude in finding God.
Robert Browning said that "life is probation."
J. M. Barrie thought it "a long lesson in humility."
To Roy Campbell it seemed "a dusty corridor shut at both ends."
And Harry Emerson Fosdick has said that "life is like a library owned by an author."

But perhaps the most meaningful definition is found in 1 John 5:12: "He that has the Son has life; and he that has not the Son of God has not life." And the Apostle Paul eloquently stated: "When Christ, who is our life, shall appear, then shall you also appear with him in glory." Colossians 3:4.

Those two great literary masters of imagination, Edmund Spenser and John Bunyan, thought of life under two metaphors, a pilgrimage and a battle. Jesus was concerned about the life men lived on this earth and the eternal life that they may look forward to in the future. "I am come that they might have life, and that they might have it more abundantly," he said. His concept of life was far different from that of his contemporaries. Even the disciples viewed life as simply an opportunity to get what they could in the way of material goods and worldly honours, rewards that at best are temporal. The life Jesus promised was of far more significance; it would be eternal.

From the beginning of time human beings have appeared on the stage of life, have played their part, and have gone down to the valley of the shadow. Rich and poor, free and bond, high and low, in never-ending procession, have laid down the burdens of life and passed through the portals of death. Wealth, knowledge, medicines, may briefly prolong life, but the tragic finality of death is emphasized throughout the Bible. In Psalm 146:4 the psalmist emphatically states that even man’s thoughts perish in death. The wise man indicated the complete lack of knowledge that prevails in the grave by asserting that "the dead know not anything." Ecclesiastes 9:5, 6. The Apostle Paul spoke of death as a sleep when he stated: "We want you not to remain in ignorance, brothers, about those who sleep in death." 1 Thessalonians 4:13. And the Apostle Peter, speaking of David, points out that he "is not ascended into the heavens." Acts 2:34.

The life Christ promised does not begin at death, but rather at the resurrection. The assurance is given in Hosea 13:14: "I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction." Any future life that man has to look forward to comes through Christ and his redemptive love. "But the truth is, Christ was raised to life - the firstfruits of the harvest of the dead. For since it was a man who brought death into the world, a man also brought resurrection of the dead. As in Adam all men die, so in Christ all will be brought to life." 1 Corinthians 15:20-22.

The basis for the Christian hope of experiencing the life Christ promised lies in the fact of his resurrection. When he emerged from the tomb nearly two thousand years ago, carrying the keys of hell and of death, his triumph meant that the prison house of sin and death would be for ever shattered. His resurrection on that morning was a foreshadowing of a much larger resurrection at the time of his second coming.

The assurance is provided that "the time is coming when all who are in the grave shall hear his voice and move forth: those who have done right will rise to life; those who have done wrong will rise to hear their doom." John 5:28,29. And Isaiah adds, "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, you that dwell in dust: for your dew is as the dew of herbs, and the earth shall cast out the dead." Isaiah 26:19.

The life Christ promised will be in sharp contrast to the one that man is living today. Racked with aches and pains of every kind, the human body is susceptible to hundreds of diseases. Crutches, glasses, slings, bandages - these are a few of the external evidences of the ailments to which the human body is a prey. In his expressive way the Apostle Paul states: "What is sown in the earth as a perishable thing is raised imperishable. Sown in humiliation, it is raised in glory; sown in weakness, it is raised in power; sown as an animal body, it is raised as a spiritual body." 1 Corinthians 15:42-44. This thought is effectively supplemented in Philippians 3:20,21, where the apostle states: "We look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body.

It is impossible to imagine such an existence. For sickness has been experienced in every life; death, in one way or another, has touched all of us. In his whimsical way Benjamin Franklin, writing an epitaph for his tomb, summed up the power of God to remake human lives:
"The Body of Benjamin Franklin, Printer, like the Cover of an Old Book, Its Contents Torn Out and Stripped of Its Lettering and Gilding, Lies Here, Food for Worms. Yet the Work Itself Shall Not Be Lost; for It Will, as He Believed, Appear Once More in a New and More Beautiful Edition, Corrected and Amended by the Author."

In describing the life Christ promised, Isaiah is specific: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water." Isaiah 35:5-7. This is but a limited view of that new life. But the picture it gives is a glorious one indeed.

The life Christ promised will be a practical one, too. Some have attempted to infer that religion is unreal and the promise of the kingdom no more than "pie in the sky." But the redeemed will enjoy eternity in a place where "they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of My people, and My elect shall long enjoy the work of their hands." Isaiah 65:21,22.

While it is possible for men to have communion with their heavenly Father, here and now it is impossible for them to associate with Him face to face. Isaiah, among other Bible writers, explains why. He states that our sins have separated between us and God. This barrier of sin that man has to contend with is frustrating. Ofttimes it becomes so great that he has the sensation that he has no contact with God at all. The life Christ promised will see this barrier for ever removed. Writes the Apostle John, "I heard a loud voice proclaiming from the throne, ‘Now at last God has His dwelling among men! He will dwell among them and they shall be His people, and God Himself will be with them. He will wipe every tear from their eyes; there shall be an end to death, and to mourning and crying and pain; for the old order has passed away!’" Revelation 21:3,4.

Through the ages Christ’s promise of a better life has been a bulwark of faith for those who loved God. Viewing Christ’s promise John Wesley asserted, "The best of all, God is with us." On his deathbed William Wilberforce was able to say, "My affections are so much in heaven that I can leave you all without a regret." And John Knox proclaimed, "Live in Christ and the flesh need not fear death." Best of all was the firm conviction of the Apostle Paul. See 2 Timothy 4:7,8. The life Christ promised - made doubly certain by his own death and resurrection, is ours for the asking.

Shall He Find Faith On the Earth?

Jesus did not picture a believing world at his coming, but a world in rebellion against him. And we see today even the "Christian" elements giving only lip service to him while denying his teachings and making little or no pretences of obeying his commands.

We see church systems inseparably connected with the world and its ways -- an integral part of that godless order of things which must be removed to give place to that new and righteous order in which no place will be found for them.

And what of the Household of Faith? Is it not also true that those who have been given the blessed privilege of being called out of darkness may also contribute to the signs of the times? Christ does not picture a Household at his coming in a state of high spiritual vigor, but a Household in a state of weakness, laxity and self-satisfaction, saying,
"I am rich and increased with goods, and have need of nothing. And knowest not that thou are wretched, and poor and blind and naked."
-- spiritually blind, naked, willingly deceived; self-deluded.

The oft-repeated warnings of the Savior envision a Household the majority of which have grown worldly, deeply concerned about temporal things, but unconcerned about preserving the unity of the Faith, and keeping of the commandments of Christ.

"The love of the many (R.V.) shall wax cold."

A people in grave danger of being overcome with "Surfeiting, drunkenness (spiritual), and the cares of this life." Absorbed in temporal things; so weak in the Faith as to say:

"My Lord delayeth his coming ... smiting his fellowservants; eating and drinking with the drunken (the world)."

It is not a picture of a Household growing in spiritual strength and vigor, but a Household weak in faith, with few ready to meet Him when He comes --

"When he cometh, shall he find faith on the earth?"

Yes, we too, should beware lest we contribute to the fulfilling of this fearful sign of the times.

Reprinted from the Berean Magazine, April 1988; Bro. Oscar Beauchamp

Conduct Worthy Of The Gospel (Phil.1:27-30)

Saint Paul in Prison by Rembrant

Is our Conduct worthy of the Gospel?

1. Up to this point in his epistle, Paul has been informing the church at Philippi concerning his situation

2. We have seen that his attitude was one of joy and confidence

3. With verse 27, Paul begins a series of practical exhortations concerning the Christian life

4. The first exhortation is found in verses 27-30, and it pertains to

"Conduct Worthy Of The Gospel" (please read)

[As we examine these verses, let's first notice some...]

I. GENERAL OBSERVATIONS CONCERNING OUR "CONDUCT"

A. LOOKING AT THE WORD "CONDUCT" ITSELF...

1. The KJV translates this word as "conversation"

2. In the Greek, it literally means "behave as citizens"

3. To those at Philippi, this word would likely have special meaning...

a. For the city at Philippi was a Roman colony

b. Most of its citizens were actually transplanted citizens of Rome, retired soldiers who had been encouraged to settle there

c. So though they were living in Philippi, they were expected to "behave as citizens" of Rome 4. Paul applies this term to the life of a Christian...

a. Whose "citizenship" is actually in heaven - cf. Ph 3:20

b. So though we may live on earth, we are to "behave as citizens" of heaven!

5. This leads us to our next observation...

B. OUR "BEHAVIOR AS CITIZENS" IS TO BE "WORTHY" OF THE GOSPEL...

1. This implies that there is behavior that is NOT worthy of the gospel!

2. And to act unworthy of the gospel would bring shame upon the gospel!

a. Just as an American citizen who misbehaves in a foreign country sheds a bad reflection on his home country

b. The apostle Peter would have us remember the importance of proper conduct as we "sojourn" here in a country not our own - 1 Peter 2:11-12

3. If we are NOT "behaving as citizens" in a manner "worthy" of the gospel, then the only alternative is behaving in an "UNworthy" manner!

C. OUR "BEHAVIOR AS CITIZENS" IS TO BE WORTHY "WITH OR WITHOUT" THE PRESENCE OF OTHER CHRISTIANS...

1. Note that Paul said "whether I come and see you or am absent"

2. Paul evidently did not want their faith to be simply an "environmental faith"

3. What is an "environmental faith?"

a. A faith totally dependent upon the environment

1) E.g., remaining faithful while under the positive influences of one's home, eccelsia, or in the world

2) But take that person out of such an environment, and his or her faith is lost!

b. Some signs of an "environmental" faith

1) Praying in public, but not in private

2) Studying the Bible when at church, but not in private

3) A lack of personal closeness and dependence upon God and Jesus Christ

4. Paul's hope was that the Philippians' "behavior as citizens" was not dependent upon his presence

5. Likewise, our behavior should not be dependent upon the presence of other Christians, but upon the presence of Christ alone!

[Having considered these "general" observations about "Conduct Worthy OfThe Gospel", let's now look at...]

II. SPECIFIC OBSERVATIONS CONCERNING OUR "CONDUCT"

A. IT INVOLVES "STANDING FAST IN ONE SPIRIT" (27)

1. "Behaving as citizens" involves "standing fast" against those things which would beset us: a. The lure of the world in which we live, with its immorality and materialism

b. The sin of unbelief, which can strike at even the most mature Christians, during crises of doubt

c. The deceitfulness of false doctrines, showing great promise but leading us away from Christ

-- All such things we must "stand fast" against!

2. Note also that we must stand fast "in one spirit"

a. We are not to stand strong by ourselves, in isolation from one another (if at all possible), but in UNITY! --This we can do although separated from our brethren and sisters

b. Unworthy conduct usually begins when we neglect the blessings of fellowship and togetherness albeit we can overcome the distances between us through common use of our Bible Companions and corporate family and individual Memorials every Sunday as we are able

c. The importance of UNITY in our conduct will be developed further in this epistle

B. IT INVOLVES "WITH ONE MIND STRIVING TOGETHER FOR THE FAITH OF THE GOSPEL" (27)

1. "Behaving as citizens" includes:

a. Aggressively promoting the gospel of Jesus Christ ("striving")

b. Doing this in unity with other Christians ("together with one mind")

2. Our conduct is unbecoming the gospel if we are:

a. NOT striving for the faith of the gospel

b. NOT doing it in unity with other brethren

3. Do we not see here the need for "identifying with a congregation" and closely working together with them?

4. Are those who drift around from ecclesia to ecclesia, never "placing membership", truly behaving in a conduct worthy of the gospel?

C. IT INVOLVES "NOT IN ANY WAY TERRIFIED BY YOUR ADVERSARIES" (28-30)

1. Christians walking in a manner worthy of the gospel will not be troubled by those who may ridicule or even persecute them!

a. For even though the world may consider such "fearlessness" as evidence that we are crazy...

b. Such courage is actually evidence of our salvation! - cf. Mt. 5:10-12

2. There may come times when we who have been "granted to believe in Jesus" are also "privileged to suffer for His sake"

a. Such was the case with Paul, and evidently the Philippians a well

b. Should it ever be our "lot" to suffer for Christ, remember that it will be a "privilege"

c. Therefore our attitude should be like that of the apostles in Acts 5:41-42

CONCLUSION

1. So here are some of the things involved as "behaving as citizens" of the kingdom of heaven, and having a "conduct worthy of the gospel of Christ":

a. Standing fast in one spirit

b. With one mind striving together for the faith of the gospel

c. Not in any way terrified by our adversaries -- And this being the case, no matter what the "environment" (moral climate) might be!

2. This is certainly not all that is involved, for in chapter two we will learn more of what is expected of followers of Christ

3. But in view of these things...

a. Is our conduct worthy of the gospel of Christ?

b. Are we behaving as citizens of heaven while sojourning on this earth?

If not...could it be that we have forgotten the privileges we enjoy by "believing in Jesus" and even "suffering for Jesus"?

As we approach the memorial table let us be mindful of our conduct. Begging forgiveness where we have failed to live as citizens of our Father's kingdom on earth and grateful for the sacrifice that made our unity possible. Truly, it is our Father's pleasure to give us the kingdom; making us inheritors of that promise bequeathed to our ancestors in the faith and made reality in the precious body and blood of our lord and Master, Jesus.

Amen.

Ephesians chapter 6 Q & A

1. Explain the phrase "in the Lord." __________________________
2.How does one honor "thy father and mother"? ________________
3. Explain: "which is the first commandment with promise." ________
4. What is the blessing connected with obeying parents__________
5. What does it mean to "provoke" children? ___________________
6. To whom are servants to be obedient? __________________________
7. What does "singleness of heart" mean? ___________________________
8. Why should a servant obey their masters? ________________________
9. What responsibility does the master have? _______________________
10. Do these verses (about slaves and masters) apply to us today? _________
Explain _______________________________________________
11. What is the Christian to put on? _____________________Why? ____
12. Against what (whom) do we wrestle__________________________
13. Match the following:
(1) Loins ______ gospel of peace
(2) Breastplate ______ word of God
(3) Feet ______ fiery darts
(4) Shield ______ truth
(5) Helmet ______ salvation
(6) Sword ______ righteousness

14. What armor protects the back? ________________________

15. In verses 10 through 20, how many times does the word "stand" appear? __________________
16. What is available to the soldier of Christ (vs 18)? _____________

17. What did Paul request of them? ________________________________________________
18. What was Paul's present circumstance_________________________
19. Who would tell them of Paul's condition? _______________________
20. List the great features of the gospel as used by Paul in the two closing verses. _________________________________________________ ______________________________________________________

Manitoulin Youth Conference: Ephesians Study

Dear brethren, sisters, and friends unmet-
Our journey through the book/letter of Ephesians concludes today. Yet, for those wishing to spend more time with it, might i suggest this excellent resource:

Ephesians Youth Conference Workbook 1 & 2

Click to the link above and have your Adobe acrobat ready for download!
You will find the workbooks approximately 2/3rds down the page: third from the bottom.

in blessing, bless

Paul's Letter to the Ephesians, Introduction

"THE EPISTLE TO THE EPHESIANS"

Introduction

AUTHOR: The apostle Paul (1:1; 3:1). Early sources in church history that attribute this letter to Paul include: Irenaeus (200 A.D.), Clement of Alexandria (200 A.D.), and Origen (250 A.D.). Polycarp (125A.D.) attests to its canonicity in his own epistle to the Philippians (chapter 12).

THE RECIPIENTS: There are reasons to believe that this epistle was not designed for just one congregation, but intended to be passed around toseveral churches in the area surrounding Ephesus. The earliest manuscripts do not contain the phrase "in Ephesus" (cf. 1:1). The epistle itself is in the form of a general treatise rather than as a letter written to a specific church. For example, there are no specific exhortations or personal greetings. It is thought by some(Conybeare and Howson) that this letter is the epistle that was first sent to Laodicea (cf. Col 4:16), and designed to be shared with other churches, including Ephesus. Because Ephesus was the leading city ofthe region, and the main center of Paul's missionary activity in the area (cf. Acts 19:1,8-10), it is understandable why later scribes might have assigned this epistle to the church at Ephesus. Without question it was intended for "the saints ...and faithful in Christ Jesus." (1:1)

PAUL'S MINISTRY IN THE REGION: Paul first came to Ephesus for a short visit toward the end of his second missionary journey (Acts 18:18-19). Located on the SW coast of Asia Minor (modern day Turkey), Ephesus was one of the great cities in that part of the world. A Roman capital, itwas a wealthy commercial center and home for the worship of the goddess Diana (cf. Acts 19:23-41). Though Paul briefly studied with the Jews at the local synagogue and was invited to stay longer, he made plans to visit them again after a quick trip to Jerusalem (Acts 18:20-21). On his third missionary journey Paul made it back to Ephesus for an extended stay of three years (cf. Acts 19:1,10; 20:31). After his initial success in converting twelve disciples of John (Acts 19:1-7), Paul spent three months teaching in the local synagogue (Acts 19:8). Resistance to his doctrine forced him to leave the synagogue, but he was able to continue teaching in the school of Tyrannus for a period of two years. The end result is that the gospel spread from Ephesus throughout Asia Minor (Ac 19:9-10). A disturbance created by some ofthe local idol makers finally forced Paul to leave Ephesus (Ac 19:23-20:1). Toward the end of his third journey, Paul stopped at nearby Miletus, and met with the elders of the church at Ephesus. Reminding them of his work with them, he charged them to fulfill their own responsibilities as overseers of the flock of God, and then bid them a tearful farewell
(Acts 20:17-38).

TIME AND PLACE OF WRITING: Ephesians is one of Paul's four "prison epistles"
(3:1; 4:1; 6:20; cf. Philippians, Colossians, and Philemon). The general consensus is that these epistles were written during Paul's imprisonment at Rome (cf. Acts 28:16,30-31). If such is truly the case, then Paul wrote Ephesians around 61-63 A.D. from Rome. The indication is that the epistles to the Colossians, Philemon and the Ephesians were carried to their destination by Tychicus and Onesimus (cf. 6:21-22; Col 4:7-9; Phile 10-12).

PURPOSE OF THE EPISTLE: Unlike other epistles written to specific churches, this epistle does not deal with specific problems in a local congregation. Instead, Paul addressed great themes that pertain to the Christian's position in Christ, as a member of the body of Christ, the church. As expressed in his prayer for his readers, it was his desire that they might know:
* What is the hope of God's calling (1:18)
* What are the glorious riches of God's inheritance in the saints (1:18)
* What is God's great power toward those who believe (1:19)

In the first three chapters, Paul answers his own prayer by expounding upon their spiritual blessings in Christ. The last three chapters focus on the conduct (or "walk", cf. 4:1,17; 5:2,8,15) expected ofthose so richly blessed.

Therefore Paul writes to:
* Remind Christians of their spiritual blessings in Christ (1:3)
* Exhort Christians to have a "walk worthy of the calling with which you were called" (4:1)

THEME OF THE EPISTLE: A grand epistle like Ephesians almost defies coming up with one main theme. With its exalted view of the church inGod's plan of redemption, it is common to suggest the theme as "The Church/Ecclesia, The Fullness of Christ".

Another theme which does justice to the content of the epistle and one that I suggest is that offered by Warren Wiersbe: "THE BELIEVER'S RICHES IN CHRIST"

KEY VERSE: Ephesians 1:3 "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,"

OUTLINE:
(adapted from The Bible Exposition Commentary, Vol. 2, Warren W.Wiersbe, p.7):

INTRODUCTION (1:1-2)
I. DOCTRINE: OUR RICHES IN CHRIST (1:3-3:21)
A. OUR SPIRITUAL POSSESSIONS IN CHRIST (1:3-14)
1. From the Father (1:4-6)
2. From the Son (1:7-12)
3. From the Spirit (1:13-14)

-- First Prayer: for enlightenment (1:15-23)

B. OUR SPIRITUAL POSITION IN CHRIST (2:1-22)
1. Raised and seated on the throne (2:1-10)
2. Reconciled and set into the temple (2:11-22)

-- Second Prayer: for enablement (3:1-21; with verses 2-13 as a parenthesis)

II. DUTY:

OUR RESPONSIBILITIES IN CHRIST (4:1-6:20)

A. A CALL TO WALK IN UNITY (4:1-16)
1. Preserving the unity of the Spirit with proper attitudes (4:1-7)
2. Edifying the body of Christ by the grace given us (4:8-16)

B. A CALL TO WALK IN PURITY (4:17-5:21)
1. Walk not as other Gentiles (4:17-32)
2. Walk in love (5:1-6)
3. Walk as children of light (5:7-14)
4. Walk as wise (5:15-21)

C. A CALL TO WALK IN HARMONY (5:22-6:9)
1. Husbands and wives (5:22-33)
2. Parents and children (6:1-4)
3. Masters and servants (6:5-9)

D. A CALL TO WALK IN VICTORY (6:10-20)
1. Standing strong in the power of the Lord (6:10-13)
2. Equipped with the whole armor of God (6:14-20)

CONCLUSION (6:21-24)

REVIEW QUESTIONS FOR THE INTRODUCTION

1) To whom is this epistle addressed? (1:1) - The saints and faithful in Christ Jesus; actual identity uncertain
2) From where and when did Paul write Ephesians? - From Rome, sometime around 61-63 A.D.3)
3) What three other epistles were written about this time?
3a) What are the four epistles sometimes called? - Philippians, Colossians, and Philemon - The "prison epistles"
4) When did Paul first come to Ephesus (Ac 18:19-22) - Toward the end of his second missionary journey
5) When and how long did he spend most of his time at Ephesus? (Ac 18: 23; 19:1; 20:31) - On his third missionary journey; three years
6) For what three things did Paul pray that they might know? (1:15-19) - The hope of God's calling - The glorious riches of God's inheritance in the saints - God's great power toward those who believe
7) What is the two-fold purpose of this epistle? (1:3; 4:1) - To remind Christians of their spiritual blessings in Christ - To exhort Christians to have a "walk" worthy of their calling
8) What is the "theme" of this epistle, as suggested in the introduction? - The Believer's Riches In Christ
9) What serves as the "key verse" of this epistle? - Ephesians 1:310)

According to the outline above, what are the two main divisions in this epistle?
- Doctrine: Our Riches In Christ - Duty: Our Responsibilities In Christ

Beginning Ephesians

Since we are beginning (again) to re-read the epistle to those of Ephesus this week, i thought it would be a good idea to share some thoughts about this letter. A letter that famed theologian, William Barclay called, "the Queen of the Epistles."

With the above in mind, here are some study points for us to consider over the next few days:

Look for the twelve references to the Spirit of God in the letter. Compare the two prayers (ch 1 and ch 3), and then collect all of Paul’s Prison Prayers, noting their content and the character of his requests. Trace the Levitical offerings in the epistle. A rich vein of truth to find is to gather together the different prepositions which are used in the epistle such as, "according to" (katha), "in order that" (hina), "in" (en), and "through" (dia).

Pauline Authenticity of Ephesians

I've been reading recent discussions on Paul's authorship of Ephesians with some interest, because it seems to me that merely being stylistically different is insufficient if other evidence for authenticity is strong enough.

After all, Picasso has gone through widely different styles from cubism to his blue period, but the evidence for the authenticityof his paintings, both internal (e.g., signature) and external (e.g.third-party verification), is so strong that no difference in style is enough to disprove it.
Therefore, I think it is important to consider whether the cumulative argument against Pauline authorship of Ephesiansis sufficient to rebut the natural presumption in favor of it arising from both the internal and external evidence of authenticity.

A. There is a Strong Presumption that Ephesians is Pauline, Arising from Both the Internal and External Evidence of Authenticity.

Ephesians claims to be written by Paul (Ep1:1) and further invokes Paul's name (3:1). A substantial amount of it is in the first person. The author makes personal prayers (1:16 3:14), requests for prayers abouthis evangelistic activities (6:19-20), exhortations to unity on his own authority (4:1ff), autobiographical references (3:1-6 7-13), etc. It is certainly not a case of a anonymous letter acquiring an attribution.While there is some debate to what extent pseudonymity was acceptable in the first century, the network of personal references argues againstthe view that Ephesians was merely some sort of a tribute by a student of Paul. If written pseudonymously after Paul's lifetime, the asking for prayers for Paul's ministry and other details would amount to a deliberate act of deception. Unlike other known forgeries (e.g. Acts of Paul and Thecla) or even canonical books like 2 Peter, no rumors of its inauthenticity ever surfaced.

Furthermore, the external evidence for Pauline authorship of Ephesiansis about as good as it gets for Paul's letters. It is early and wide-spread. It is unmistakably used by Ignatius and Polycarp, and there are allusions to it found in 1 Clement and Hermas. The inference from Ignatius' Epistle to the Ephesians that he considered it Pauline is quite strong (IEph incipit, 1:1, 12:2), and in the sub-apostolic generationonly 1 Corinthians and Philippians enjoy a more explicit statement ofPauline authorship (1Cl47:1 PPhp11:2 and PPhp3:2 9:1 11:3, respectively). It was deemed Pauline by the early canons, both Marcionite and Muratorian. The quality of this external evidence is vastly superior that of known or even suspected apocryphal Pauline literature (e.g. Hebrews, Pastorals, the short Laodiceans, 3 Corinthians, Acts of Paul, Ascension of Paul,Apocalypse of Paul, Prayer of Paul, etc.). In fact, the evidence is stronger than for undisputed epistles like Romans. The onus must be upon those who would argue for pseudonymity to explain why

(a) how itcould ever be acceptable to write Ephesians with that kind of personal touches, and

(b) how the early church so quickly could have accepted it as genuine.

B. The Cumulative Argument Against Pauline Authorship is Insufficient to Rebut the Strong Presumption of Authenticity Arising from the Internal and External Evidence.

The argument against Pauline is cumulative, but cumulative arguments have two weaknesses. First, the separate arguments must be truly independent, or otherwise we are just double counting. Second, the individual arguments may be weaker upon closer examination, and therefore the force of the cumulative argument is accordingly weakened. There are four basic arguments employed against Pauline authorship (takenfrom Tyson's textbook):
1. Unlike the others, there is no specific occasion or purpose to this letter.
2. It appears to be an expansion of Colossians.
3. Style: e.g. it uses Pauline terminology uncharacteristically.
4. Theology: It includes theologically different ideas.

Nevertheless, Tyson sees enough characteristic theological emphases to argue that a student of Paul crafted Ephesians (salvation by grace, body of Christ, unity, and ethical emphasis on patience and humility).

Ephesians appears to be a circular letter as suggested by the textual evidence, which could explain why there is no specific occasion. Paul violated no law in deviating from his typical practice to write ageneral epistle, a genre present or potential in his lifetime (e.g.James, 1 Peter, Jude, 1 John, 2 Peter etc.)

Being a circular letter, some aspects of the allegedly non-Pauline theology, such as the advanced ecclesiology, make a good deal of sense. Moreover, the loftier style (already potential in Rm8:38-39 11:33-36) could well be due to being a circular letter. Therefore, these arguments are not quite independent, undercutting the cumulative argument.

Other points have quite reasonable explanations, which make it a weak cumulation of even weaker arguments. The difference in style is also largely confined to the first half of the epistle and may incorporates ome traditional (non-Pauline) material as it has happened in the other prison letters (the hymns in Philippians and Colossians). As for theology, the cosmic christology seems to be a natural development ofPaul's principalities and powers doctrine found elsewhere. The realized as opposed to future eschatology is somewhat overstated but in any event related to the delayed parousia we see in Paul's other letters. A delay in the parousia will also explain the difference in teaching on marriage. Finally, the use of Colossians is far from certain to be of much probative value.

C. Conclusion

It is important to recognize that there is a cumulative argument against Pauline authorship. If genuine, Ephesians would not be a typical Pauline letter; nevertheless, many of its concepts are not outside the ambit of his thinking. The fact remains that we have excellent evidence for its authenticity, so we should consider Ephesians to be yet another testament to Paul's versatility.

Where Are Enoch and Elijah?

"WHERE are ENOCH and ELIJAH?"

Enoch was translated that he should not see death. Elijah went up by a whirlwind into heaven. Yet the Bible reveals they are not in heaven today! WHERE ARE THEY? Here's the astounding truth.

Where Is Enoch?

ENOCH was "translated." Where did he go? Was he immediately taken to heaven? NO! Because Jesus Himself said: "No man hath ascended up to heaven, but he that came down from heaven, even the Son of man" (John 3:13).

Enoch Walked with God

At the age of 65 Enoch had a son named Methuselah. "And Enoch walked with God after he begat Methuselah three hundred years, and he begat sons and daughters" (Genesis 5:22).

Here was a man that PLEASED God, a man that WALKED WITH GOD.Enoch had to have faith, for in Hebrews 11:6 the Apostle said, "But without faith it is impossible to PLEASE Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." So Enoch walked with God. He obeyed God, and followed Him in His paths BY FAITH.No one can walk with God unless he is in agreement with the will of God and doing it. Amos the prophet said: "Can two walk together, except they be agreed?" (Amos 3:3.) So in his generation Enoch was the only recorded person who followed the ways of God—even though it possibly took him sixty-five years to learn to walk with God!

But how long did Enoch walk with God? The Scripture says that he "walked with God after he begat Methuselah three hundred years." So Enoch followed God’s ways for three hundred years. Notice that Moses did not record that Enoch is still walking with God. The Scripture says that Enoch WALKED with God for three hundred years and not one year more! Then Enoch is not still walking with God! Why?

Because "all the days of Enoch were three hundred sixty-five years" (Gen. 5:23). All the days of Enoch were three hundred and sixty-five years. Not just part of his days, but all his days! If Enoch did not die—if he was changed to immortality—and thus continued to walk with God, then his days would have been more than three hundred and sixty-five years. But the Bible plainly says that ALL his days were just that many, and no more!This expression "all his days" is used in the same fifth chapter of Genesis about a dozen times and always it means that the person lived for that length of time ONLY "and he died." So Enoch lived NO MORE than three hundred and sixty-five years because "all his days were three hundred and sixty-five years." As he lived only for this length of time THEN HE MUST HAVE DIED!

But what about his translation? Does that mean he didn’t die?

That’s what most people carelessly assume without proof

What Really Happened at Enoch’s Translation!

Remember, Moses didn’t write that Enoch did not die. Rather Moses wrote that "Enoch walked with God: and he was not; for God took him" (Gen. 5:24). Paul records the same event by saying that he "was not found, because God had translated him" (Heb. 11:5).Thus the Scripture records that Enoch was not found because God took him, or "translated" him. THE BIBLE DOES NOT SAY THAT ENOCH WENT TO HEAVEN when he was translated. Instead it says he was not found.

Certainly Enoch was "translated," but what does the word "translate" mean?

Strange as it may seem, nowhere in all the Bible does "translate" mean to make immortal!

The original Greek word for "translate" is metatithemi. According to Strong’s Concordance it signifies: transfer, transport, exchange, change sides.

The same Greek word is rendered "carried over" in Acts 7:16. Here we read that after Jacob DIED his body was "carried over"—transported, TRANSLATED—to Sychem WHERE HE WAS BURIED! That’s what your Bible says! Jacob was transported or TRANSLATED to the place of burial!

That is why Moses said that God TOOK Enoch. God removed—translated—him so that he was not found. God took Enoch and buried him! In Deuteronomy 34:6 we read also how God took Moses from the people after which he died and was buried by God. "But no man knoweth his sepulcher unto this day." God removed Moses—God translated him—and he was not found either! So Enoch was not made immortal after all! He was taken away and was not found. ALL his days were three hundred and sixty-five! That’s as long as Enoch lived.

Notice another proof that "translate" does not mean to make immortal. It is found in Col. 1:13: the Father "hath delivered us from the power of darkness, and hath TRANSLATED us into the kingdom of His dear Son." Here the Bible says that Christians are already translated—but Christians still die! We are not immortal bodies, but mortal flesh and blood. Although we were once part of the darkness of this world, now we are TRANSLATED, removed from darkness into the light of the kingdom of God.

He Didn’t Receive the Promise

Enoch is included by Paul (in Hebrews 11) among the fathers who obtained a good report through faith; but "ALL these, having obtained a good report through faith, received not the promise" (Heb. 11:39). What promise? The "hope of eternal life, which God, that cannot lie, promised before the world began (Titus 1:2).

So Enoch therefore is one of "ALL THESE" who have not yet obtained the promise of eternal life and inheritance. Enoch and all the worthies of old will receive the promise of eternal life at the return of Christ, the same time Christians obtain it (Heb. 11:40). That is yet future!

Since Enoch has not yet inherited eternal life he must be dead! This is exactly what Paul writes in Heb. 11:13! Paul says Enoch DIED! Notice it! "These ALL died in faith, not having received what was promised:’ Who were these "ALL"?Paul tells us: Abel, ENOCH, Noah, and the patriarchs and their wives. Hebrews 11:1-12 lists those who had faith and Enoch is included among them. Then in verse 13 Paul proved that they had not inherited the promises by saying: "These ALL [including Enoch] died in faith" But what about Paul’s saying that Enoch "should not see death"?

Which Death Did Enoch Escape?

Enoch lived only three hundred sixty-five years. Then what could Paul possibly have meant by saying: "By faith Enoch was translated that he should not see death; and was not found because God had translated him?" This verse nowhere says that Enoch did not die. Rather, it says that Enoch "should not see death." But what does it mean? Remember, there is more than one death mentioned in the Bible. There is a first death, and there is a second death (Rev. 20:6). Which death did Paul mean? The first death is appointed unto men (Heb. 9:27). That death cannot be humanly evaded. It is inevitable. That death Enoch died, as we have already proved. But Paul was not writing about that death. The phrase "should not see" is in the conditional tense of the verb, having reference to a future event. It is not in the past tense, that he "did not see" death—but that he "should not see death." So this death that Enoch escaped by being translated is one that he can escape in the future ON CERTAIN CONDITIONS!

Did Jesus ever speak of a death that might be escaped? He certainly did! In John 8:51 Jesus said, "Verily, verily, I say unto you, If a man keep my sayings, he shall never see death "—shall never see— that is, suffer—the second death! And again in John 11:26, "Whoso liveth and believeth in me shall never die"—or "shall not die forever." This death is one that can be escaped on condition that men keep the sayings of Jesus and believe Him. This death is not the first death, because Christians who keep Jesus’ sayings die this first death. Then the death which Enoch should escape must be the second death which will NEVER TOUCH THOSE WHO ARE IN THE FIRST RESURRECTION (Rev. 20:6). And Enoch will be in the first resurrection because he met the conditions!Enoch had faith. He believed God and walked with God, obeying Him. In keeping the sayings of God, Enoch kept the sayings of Jesus too; because Jesus did not speak of Himself, but spoke what the Father commanded Him (John 14:10). Thus Enoch met the conditions so that he should not see death. The second death shall never touch Enoch, because of his faith and obedience.

Two Translations

Now we can understand Hebrews 11:5: "By faith Enoch was translated that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God." This verse plainly mentions two translations. Examining this verse fact by fact, we notice that Enoch had faith and was translated. This translation—removal, transference—was on condition of FAITH. NOW what translation mentioned in the Bible is on condition of faith? Why, the one we read about in Colossians 1:13. The Father "hath delivered us from the power of darkness, and hath translated us into the kingdom of His dear Son."This is a FIGURATIVE translation—a FIGURATIVE removal or transference from the spiritual darkness of this world to the light of the family or kingdom of God and Christ. In verse 10 Paul shows that to abide in this kingdom we must "walk worthy of the Lord unto all pleasing." This is exactly what Enoch did. He walked with God, and pleased God.Then Enoch, the same as Christians, was delivered from the power of sin and darkness in which he had been living for sixty-five years. He was removed (translated) from the ways of the world and lived three hundred years according to God’s ways so that he might inherit eternal life at Christ’s return, and should not suffer the second death.By faith Enoch was separated—removed or translated—from the world, the same as Christians who are not to be a part of the world, although living in the world.

Not only was Enoch FIGURATIVELY taken from the society of his day, but he was also LITERALLY removed—translated—so that he was not found. God took him physically away from the people, just as He later took Moses. And God buried each so well that neither has ever been found since! Enoch had completed this present normal life. "All his days were three hundred sixty-five years." This was the second translation—a literal removal at death. God gave Enoch this sign of physical removal as a type for all those who should later follow Enoch’s example of faith. He was taken physically from the people just as Christians are to be spiritually removed from the ways of the world. The physical translation or carrying away of Enoch was also a sign to him from God that his faith had been accepted. Like every true saint, Enoch is awaiting the hope of the resurrection and the return of Christ (Jude 14, 15).

Did Elijah Go To Heaven?

You have been told that Elijah went to heaven. Yet over 900 years after Elijah was taken up by a whirlwind Jesus Himself said. "NO MAN ascended up to heaven, but He that came down from heaven, even the Son of man!" (John 3:13.)Is this a Bible contradiction? Did Elijah really ascend to the heaven where God’s throne is—even though Jesus said he didn’t?

If Elijah is not in heaven today, then where did Elijah go?

Which Heaven?

There are three heavens mentioned in the Bible, not just one! And if, as Jesus said, no man, which included Elijah, had ever ascended to the heaven where He came from, then the heaven into which Elijah was taken was a different heaven! Which one was it? The third heaven is the heaven of God’s throne, where Jesus is today. Jesus, being the High Priest of God, is the only one who has the right to be in that heaven with the Father. Notice why! Hebrews 8:1-5 explains that the original earthly tabernacle under the Old Covenant, with its most holy place, or compartment, was the type of the throne of God in heaven. Only the high priest—type of Christ as High Priest now—was allowed to enter!

The second heaven represents the expanse of this great universe—the space where we find the sun, moon, stars, comets and planets. How often do we find the Psalmist admiring the "heavens, the work of Thy fingers, the moon, and the stars, which Thou has ordained" (Psalm 8:3; Genesis 1:15-17).Beside the heaven of the stars, we find that the atmosphere, the air that surrounds this world, is also called heaven. Birds fly "in the midst of heaven"— certainly not God’s throne in heaven—for we read in Genesis 1:20 of "fowl that may fly above the earth in the open firmament of heaven." In blessing Jacob, Isaac said; "God give thee of the dew of heaven:’ and Moses joyed that the "heavens shall drop down dew" (see Gen. 27:28 and Deut. 33:28).This first heaven, from which dew comes, means the atmosphere, where the clouds and the wind roam. Everyone of us is right now breathing the air of heaven!

Since Elijah could not have gone to the heaven of God’s throne, then to which heaven did he go?—for the Scripture reads: "and Elijah went up by a whirlwind into heaven" (II Kings 2:1, 11).The answer ought already be quite obvious! Elijah "went up by a whirlwind into heaven"—not to the heaven of God’s throne, but into this earth’s atmosphere, the first heaven.There could be no whirlwind in any other place but in the atmosphere surrounding this earth—in the first heaven, in which the birds fly. You certainly have seen the great lifting power of a whirlwind, haven’t you?

Why Taken Up?

What was the reason for this unusual act of God? Why did He take Elijah up into the atmosphere? Was it to make him immortal? No! The Scripture says no word about that! The ancient prophets—including Elijah—did not receive any promise of immortality prior to or apart from us. Notice it in Hebrews 11:13 and 39: "These all, having obtained a good report through faith, received not the promise!" And we shall not receive it until Christ returns (Heb. 11:40).

So Elijah was not to be made immortal—for that would give him pre-eminence above Jesus. But what does the Bible reveal as the reason for his removal? II Kings 2:3 and 5 has the answer. Notice now what the sons of the prophets said to Elisha: "Knowest thou that the Lord will take away thy master from thy head today?" Or as the Smith and Goodspeed translation has it, "Do you know that today the Lord is about to take away your master from being your leader?" Christ is the head of the Church today as Elijah was the head or leader of the sons or disciples of the prophets in that day. God had sent Elijah as His prophet to wicked king Ahab and to his son Ahaziah. Now God wanted Elisha to direct His work, as Ahaziah the king had died (II Kings 1-18) and a new king was ruling. So what did God do?He could not allow Elijah to be among the people with Elisha directing the work now. That would have been the same as disqualifying him! God never takes an office from a man when that man has been performing his duty well, the only thing God could do would have been to remove Elijah so that another would fulfill the office. This God did do. When he was taken up, Elijah’s mantle dropped from him and Elisha picked it up. See II Kings 2:12-15.

And what did the "mantle" mean? In Clarke’s Commentary we note that it was "worn by prophets and priests as the simple insignia of their office." (Vol. 2, page 484.) The purpose of God in removing Elijah was to replace him with another man who would occupy Elijah’s office in Israel for another fifty years. This work had to start under a new king, for Ahaziah had just died. And Elijah was already aging. So as not to disqualify Elijah in the sight of the people, God took him away from the sons of the prophets and the people, allowing the mantle which signified the office of Elijah to drop into the hands of Elisha. Thus God preserved the name and office of His prophet.

How Taken Up?

Having crossed Jordan near Jericho, Elijah was taken up by a whirlwind in what appeared to be a chariot and horses of fire. The violent motion of the wind pulled the mantle off the prophet as he was seen to ascend into the sky. You probably remember reading the promise of Elijah that Elisha would have a double portion of the Spirit of God if he would be allowed by God to see Elijah taken up (II Kings 2:9). All this meant that Elisha was to be the leader, the new head of the sons of the prophets.Having ascended into the air, Elijah was borne away out of the sight of the new leader—beyond the horizon. But—

Where Did Elijah Go?

This has been the perplexing problem to so many! He did not ascend to the throne of God. Jesus said so! Yet he couldn’t remain in the air forever. And God did not say that Elijah was to die at that time. If he were, Elisha could have assumed his new office without the removal of Elijah, for we know that Elisha died in office after fulfilling his duty (II Kings 13:14).The sons of the prophets who knew that their master was to be removed also that Elijah was not to die then. That is why they were fearful that the Spirit of God might have allowed him to drop "upon some mountain, or into some valley" (II Kings 2:16). Elisha knew that God would preserve Elijah from falling, but at their insistence he permitted men to go in search for him—to no avail. Elijah was gone! And where to? Certainly the whirlwind used by God could not take him beyond the earth’s atmosphere. Neither does the Bible account leave Elijah in the air!

The Answer Unfolds

Let us notice the next few years and see what further events the Scripture records. The new king of Israel was another son of Ahab, Jehoram, or Joram as he is sometimes called. The beginning of his reign marked the year of the removal of Elijah (II Kings 1:18 and 3:1). During this king’s reign Elisha was the recognized prophet of God (II Kings 3:11). In the fifth year of Joram king of Israel, the son of the king of Judah began to reign along with his father in Judah (II Kings 8:16). His name also was Jehoram. The first thing he did to establish his kingdom rule was to put his relatives to the sword lest they should claim the throne from him (11 Chronicles 2 1:4). For nearly six years he followed the ways of the nations about him and did evil in God’s sight. Almost ten years had now expired since Elijah was taken from the people.

But what do you think was about to happen?
A Letter Comes from Elijah! Yes, after this wicked rule by the Jewish king, God chose Elijah to write a letter and have it sent to the king! The contents of the letter are found in II Chronicles 21:12-15. In part it reads: "Because thou hast not walked in the ways of. . . thy father . - . but hast walked in the way of the kings of Israel.. . and also hast slain thy brethren of thy father’s house, which were better than thyself. . . thou shalt have great sickness by disease."

From the wording of the letter, it is clear that Elijah wrote it after these events had occurred, for he speaks of them as past events, and of the disease as future. Two years after the king became diseased the king died—having reigned only eight short years (II Chronicles 21:18-20).This proves that the letter was written about ten years after Elijah had been taken to another location by the whirlwind.

God used Elijah to convey the message because he was the prophet of God in days of the present king’s father—and the son was not going in the ways of his obedient father, Jehosophat.The letter he had others deliver was recognized as his—proving that he was known to be alive someplace. Just how much longer he lived, the Bible does not reveal. But in that "it is appointed unto men once to die"—Elijah must have died somewhat later. See Hebrews 9:27. All human beings born of Adam, and that includes Elijah, must die—for we read: "In Adam ALL DIE" (I Corinthians 15:22). Elijah was a man "subject to like passions as we are" (James 5:17)...subject to human nature and death! The prophet, being mortal flesh as we are, could not have lived much beyond his seventy years.

To suppose that God gave him the power of an endless life of nearly three thousand years already is to read into the Bible what is not there! He was mortal, subject to death, and after being lifted into the atmospheric heavens, spent the remaining years of his separate life at some little-known location on the earth, living as every human being, before he naturally died.

Was Elijah on the Mount?

The only remaining texts that puzzle people are those relative to the appearance of Moses and Elijah on the Mount of Transfiguration with Jesus. The record of the event is found in Matthew 17:1-9; Mark 9:2-10; Luke 9:28-36. Leaving the mountain, Jesus told his disciples: "Tell the vision to no man (Mat. 17:9)." A vision is not a material reality but a supernatural picture observed by the eyes.

Moses died, and was buried (Deut. 34:5-6). Both he and Elijah were still dead in their graves, but in vision both they and Jesus were seen in the glory of the resurrection—an event to which Moses and Elijah have not yet attained (Heb. 11:39). The vision was granted the disciples after Jesus had spoken of the glory of immortality in the coming kingdom. How plain the Bible is!

Elijah is dead in the dust of the earth awaiting the resurrection of the just. Elijah, some years after being removed in the whirlwind, went to the grave, but will rise again to live forevermore!