Kingdom Age New Creation

Kingdom Age New Creation

          In Matthew chapter six, Jesus teaches His disciples the essential substance of prayer.  It becomes quite evident in Jesus’ teaching regarding the substance of prayer that something very important to King Jesus is that He wants believers to maintain a Kingdom Age focus in their everyday lives during the Church Age. 

“⁹ After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. ¹⁰ Thy kingdom come. Thy will be done in earth, as it is in heaven. ¹¹ Give us this day our daily bread. ¹² And forgive us our debts, as we forgive our debtors. ¹³ And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen” (Matthew 6:9-13).

          Obviously, if we dare call ourselves the subjects of King Jesus, we should be preoccupied in our service to Him with His Kingdom.  His Kingdom is more about souls than it is about real estate.  The words “depts” and “trespasses” refer to two different things in the text.  “Debts” is from the Greek word opheilema (of-i'-lay-mah) and refers to something owed in either the monetary or moral sense.  “Trespasses” is from the Greek word paraptoma (par-ap'-to-mah), which refers to an error or transgression.  Therefore, Matthew 6:12-13 defines how people, destined for the Kingdom, should treat one another if they want to maintain open communication with the Throne of King Jesus.  These truths are essential to Kingdom thinking and Kingdom living. 

How errantly many view the Kingdom Age.  Most view the Kingdom Age from the perspective of change in blessing to them rather than in moral obligations regarding the way we live interactively with one another.  The local church is simply intended to reflect a miniature Kingdom Age view of living together under the Lordship of King Jesus forgiving one another and encouraging one another.  No matter how difficult this concept might appear to be, this kind of interaction and interdependence is the defining test of the reality of the kind of Christianity Jesus describes in Matthew chapters five through seven in His Sermon on the Mount.  The defining factors of radical transformation defined by the Beatitudes in Matthew 5:3-12 are seldom experienced by most Christians in their lifetimes, let alone on a consistent basis.  Failure here is why local churches so often and so easily self-destruct.

This expectation of Kingdom focus and Kingdom living is also described very thoroughly in II Corinthians 5:14-17, especially in II Corinthians 5:15.  This accountability to Jesus regarding the commandment of interactive living within the world and within the church family is a radical concept often ignored. 

“¹⁴ For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: ¹⁵ And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. ¹⁶ Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. ¹⁷ Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become {perfect tense = once forever} new” (II Corinthians 5:14-17).

          II Corinthians 5:15 reflects a Kingdom attitude, relevant to ministry, that should be expressed through the moment-by-moment living of every truly “born again” child of God.  Such living should overflow with the “fruit of the Spirit” (Galatians 5:22).  Galatians 5:13-14 introduces this idea with the phrase, “¹³ For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. ¹⁴ For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself.”  How radically different most local churches would be if this simple principle would become a priority for every believer.  This defines the microcosm of Kingdom living every local church is to be.

          However, what the believer is positionally “in Christ” is not necessarily what he is practically in his life.  This position is to what Paul refers in the sentence, “Therefore if any man be in Christ, he is a new {kahee-nos'} creature {creation}: old things are passed away; behold, all things are become {perfect tense = once forever} new” (II Corinthians 5:17).  

Practically becoming what we are already positionally involves spiritual warfare in a constant struggle against our own fallen natures.  Simply said, we are sinners.  We are our own worst enemies when it comes to being what God wants us to be and living the Christ-life.  Our effort in this struggle for holiness and sanctity before God will determine any spiritual successes we have in this life.  Our effort in this struggle for holiness and sanctity before God defined by the Sermon on the Mount, in Matthew chapters five through seven, will define our understanding of the microcosm of Kingdom living every local church is intended to be. 

Understanding the concept of BEING a spiritually new creation positionally then requires that we seek to bring our lives within the practicality of that changed position.  The effort required to do this will dynamically change the way we read our instruction book – the Bible.  The effort required to do this will dynamically change the way we listen to sermons or read books from various Christian authors that might help us understand.  Within our effort to be Kingdom living Christians, we will soon discover we are being commanded to DO something and BE something totally beyond our capabilities.  Every person actually attempting to produce the Christ-life will very quickly learn that all of this will require that we “abide in the Vine” (John 15:4) or we will accomplish “nothing” for Christ (John 15:5).  It is in the actual process that we learn this.  Most professing Christians never learn to live in the New Creation because they never involve themselves in the spiritual warfare necessary for holiness and sanctity before God.  Trying to teach someone how to live the Christ-life without them being “born again” will be like trying to teach calculus to a slug. 

          By the time of the second coming of Christ at the end of the seven-year Tribulation, the earth’s ecological system will have been almost completely destroyed.  Over two-thirds of the world’s population that existed at the beginning of the Tribulation will have been killed by the judgments of God released upon the earth.  Thousands upon thousands of those who get saved during the Tribulation will have been murdered by the Antichrist hordes, while thousands more will starve to death because they cannot receive food or because they refused the mark of the beast.  Two-thirds of all life, and that which sustains it, will have been destroyed. 

Most of the earth’s fresh water and salt water will have been polluted by God’s judgments.  Most all animal life and plant life will be completely destroyed by God’s judgments.  The world’s infrastructure of sewers, roads, bridges, buildings, and cities will have been reduced to worthless rubble.  This will be the description of the earth at the beginning of the Kingdom Age.  Some radical changes will be necessary.  Some of those changes will take place as the Creator King Jesus’ feet touch the Mount of Olives.

“¹ Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. ² For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. ³ Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. ⁴ And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. ⁵ And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee. ⁶ And it shall come to pass in that day, that the light shall not be clear, nor dark: ⁷ But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light. ⁸ And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. ⁹ And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. ¹⁰ All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin’s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananeel unto the king’s winepresses” (Zechariah 14:1-10). 

In a map of this area described in Zechariah chapter fourteen, we can see that the area of real estate that will be geographically exalted from Geba to Rimmon covers about fifty miles in length from North to South.  The newly created valley from the Mediterranean Sea to the Dead Sea running through the divided Mt. Moriah will be about one-hundred miles long.  This valley and this radical topographical change in the area around Jerusalem will be created by the simple touch of the Creator’s feet to Mt. Moriah. 

          Zechariah certainly refers to some radical topographical and geological changes in the Jordan valley at the second coming of Jesus.  There will also be some change in the day/night aspect of existence.  Many believe the words “that the light shall not be clear, nor dark” in Zechariah 14:6 refers to a return to the water canopy over the earth where the source of light is the glory of Jesus Christ within that water canopy.  The whole Earth will be filled and lit by the glory of the presence of the Lord Jesus.  The geographical exaltation of this fifty-mile-long piece of real estate is extensive according to Isaiah 2:1-5.  The Millennial Temple constructed (or created) by Jesus Christ will be exalted to “in the top of the mountains” (Isaiah 2:2).  We should understand this to be the highest place on planet Earth.  This will require the extensive topographical exaltation of Jerusalem or a combination of exalting the city of Jerusalem and lowering (de-exalting) the balance of higher mountains on Earth.  Anything is possible when the Creator is present. 

“¹ The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. ² And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. ³ And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. ⁴ And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. ⁵ O house of Jacob, come ye, and let us walk in the light of the LORD” (Isaiah 2:1-5; compare Revelation 1:16).

Although Zechariah 14:1-10 might be understood to mean these geographical changes will take place only in Israel, this seems illogical since these judgments are intent upon judging the nations that have persecuted Jews.  Isaiah 40:3-5 also reveals some worldwide and radical topographical changes to the Earth.  This prophecy was reaffirmed in Luke’s account of John the Baptist in Luke 3:3-6.  The elements of this prophecy were not all fulfilled at the first advent of Jesus.  Therefore, they most assuredly will be fulfilled at His second coming.  There is no reason why this prophecy should be allegorized into some mystical meaning.

“³ The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. ⁴ Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: ⁵ And the glory of the LORD {the glorified coming Redeemer} shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it” (Isaiah 40:3-5).

“³ And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; ⁴ As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. ⁵ Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; ⁶ And all flesh shall see the salvation {the glorified coming Redeemer} of God” (Luke 3:3-6).

          If we take these two Bible texts literally, and there is no reason we should not, we can imagine an Earth similar to that which existed prior to the continental shift that was most probably caused when God opened the waters of the deep (Genesis 7:11) to cause the universal flood of Noah.  This may be a reversal of the continental shift.  This is conjecture, but it is a highly probable conjecture.  Undoubtedly there was extensive geographical, topographical, and ecological changes after the Great Flood.  This is why the present studies of Geology is so faulty because its suppositions do not take into account the catastrophic changes that can happen very quickly, in a matter of a few years, in a worldwide flood. 

God could cause this geographical and topological change by merely speaking it into existence.  We do not know exactly how God will accomplish this tremendous reorganization of the Earth’s crust, but we know He is able.  The same God who spoke the universe into existence and sustains it in an ordered manner certainly is capable of a small rearrangement or reorganization of this small material world. 

God certainly is capable of changing the manner in which His created beings think or act.  There will also be a radical change in returning to a pre-flood existence between various kinds of animal life.  Certain predatory animals will no longer be predatory.  At the beginning of the Kingdom Age, all animal life will immediately become domesticated.  In other words, animals that once survived by killing and eating other animals will no longer have the desire to do.  Their instincts will have been recreated to want another source of food.  Lions will eat grass like the oxen.  Snakes will no longer be venomous and pose dangers to other animal life.  Animals once instinctively considered enemies will live together without fear of one another during the Kingdom Age.  The prophet Isaiah speaks of this domestication of previously carnivorous animals in two texts.

“¹ And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: ² And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; ³ And shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: ⁴ But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. ⁵ And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. ⁶ The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. ⁷ And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. ⁸ And the sucking child shall play on the hole of the asp {probably the deadly Cobra}, and the weaned child shall put his hand on the cockatrice’ den {probably the deadly Adder}. ⁹ They {previously deadly, predatory animals} shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea” (Isaiah 11:1-9).

          Isaiah 65:17-25 gives similar words, but begins with a statement regarding creating a new heaven and a new earth.  Normally, the references to the “new heavens and a new earth” are after the Kingdom Age.  This portion of Scripture appears to clearly be referring to the Kingdom Age.  Therefore, this should be understood to refer to a radical change in the atmosphere and topography of the Earth at the beginning of the Kingdom Age.

“¹⁷ For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. ¹⁸ But be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. ¹⁹ And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. ²⁰ There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. ²¹ And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. ²² 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 mine elect shall long enjoy the work of their hands. ²³ They shall not labour in vain, nor bring forth for trouble; for they are the seed of the blessed of the LORD, and their offspring with them. ²⁴ And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. ²⁵ The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent’s meat. They shall not hurt nor destroy in all my holy mountain, saith the LORD” (Isaiah 65:17-25).

          The Jamison, Fausset, and Brown Commentary explains the statement in Isaiah 65:20 – “²⁰ There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed.” 

“20. The longevity of men in the first age of the world shall be enjoyed again. thence--from that time forward.

infant of days--that is, an infant who shall only complete a few days; short-lived.

filled . . . days--None shall die without attaining a full old age.

child . . . die . . . hundred years--that is, “he that dieth an hundred years old shall die a mere child” [LOWTH].

sinner . . . hundred . . . be accursed—“The sinner that dieth at an hundred years shall be deemed accursed,” that is, his death at so early an age, which in those days the hundredth year will be regarded, just as if it were mere childhood, shall be deemed the effect of God’s special visitation in wrath [ROSENMULLER].  This passage proves that the better age to come on earth, though much superior to the present will not be a perfect state; sin and death shall have place in it (compare Re 20:7-8), but much less frequently than now.”[1]

          This commentary expresses the meaning of Isaiah 65:22 – “as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands.”  The intent is that the common life span of people during the Kingdom Age will be a thousand years.  In other words, they will live for the whole Kingdom Age period without really aging.  Other than executions for crimes or accidental deaths, there will be no deaths due to sickness.  The curse will still be in place and all children born of the saved families that begin the Kingdom age will still need to be saved “by grace through faith,” but life will be radically different.  There will be no need for Obama-care.  God will have instituted a new miraculous health care system that was part of the original creation in the human body’s capabilities to constantly regenerate. 

          The one-world government of Antichristism of the seven-year Tribulation will utterly fail.  That false one-world government will seek to enslave humanity in the bondage of unbelief and unrighteousness.  The one-world government of Antichristism of the seven-year Tribulation will be consumed with war.  The one-world government ruled by King Jesus and His new priesthood will be a government consumed with peace. 

“¹ The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. ² And it shall come to pass in the last days, that the mountain of the LORD’S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. ³ And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. ⁴ And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. ⁵ O house of Jacob, come ye, and let us walk in the light of the LORD” (Isaiah 2:1-5).

“⁶ The heathen raged, the kingdoms were moved {dominions were radically changed}: he uttered his voice, the earth melted {at the second coming and presence of King Jesus}. ⁷ The LORD of hosts is with us; the God of Jacob is our refuge. Selah. ⁸ Come, behold the works of the LORD, what desolations he hath made in the earth {the Tribulation judgments}. ⁹ He maketh wars to cease unto the end of the earth; he breaketh the bow, and cutteth the spear in sunder; he burneth the chariot in the fire. ¹⁰ Be still {cease}, and know {observe and learn} that I am God: I will be exalted among the heathen, I will be exalted in the earth. ¹¹ The LORD of hosts is with us; the God of Jacob is our refuge. Selah” (Psalm 46:6-11).

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

          No false teaching or false religions will be allowed throughout the Kingdom Age.  Every living soul on planet Earth will be taught the Word of God in extreme depth and detail.  Again, the Kingdom Age will be a macrocosm of what is a microcosm in the local church during the Church Age.  However, according to Jeremiah 31:31-34 the knowledge of the Lord and His Word during the Kingdom Age will somehow be miraculously transmitted from one generation to the next.  We are not told how this will take place.  We are merely told that it will take place and that it will NOT happen because everyman taught his neighbor (Jeremiah 31:34).  Teaching the will of God to the next generation has been the universal failure of every generation of believers since the beginning of time.

“³¹ Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: ³² Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: ³³ But this shall be the covenant that I will make with the house of Israel; After those days {after the judgment of the nations and the beginning of the Kingdom Age}, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. ³⁴ And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:31-34).

          In summary, the average Jew would have known that all these various changes were the substance of their expectations of faith when Jesus taught them to pray, “Thy kingdom come. Thy will be done in earth, as it is in heaven” (Matthew 6:10).  They would have understood that the coming Kingdom for which they were praying included specific details for which they were praying.  In other words, they would have understood they were not just praying for some nondescript and undefined thing called the Kingdom.  They were asking God to fulfill specific prophecies regarding the complete transformation of the Earth, to establish a perfect human government, the transformation of animal life, the length of their own lifespans, and how they would live and learn during this span of time.  These are the changes anticipated when any believer prays, “Thy kingdom come. Thy will be done in earth, as it is in heaven” (Matthew 6:10).  The microcosm in the way every local church is supposed to function will become a worldwide macrocosm.  However, this macrocosm of love and grace will be supernaturally created by the presence of the Creator King Jesus.  Hopefully, understanding the macrocosm of what the Kingdom Age will be like will help us understand what Jesus wants His microcosm in His local churches to be like. 

“³¹ Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. ³² If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. ³³ Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. ³⁴ A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. ³⁵ By this shall all men know that ye are my disciples, if ye have love one to another” (John 13:31-35).

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[1] Robert Jamieson, A.R. Fausset, and David Brown. Jamieson-Fausset-Brown Commentary, 1871, Sword Searcher Software 6.2.

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Numerous studies and series are available free of charge for local churches at: http://www.disciplemakerministries.org/ 
Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist. 
He has served the Lord for over 40 years.

Conquering King Jesus

DR. KETCHUM'S BOOKS LINK HERE AUDIO LINK ONE AUDIO LINK TWO Conquering King Jesus Prophecy can be a difficult thing for people to understand.  Many people see prophecy as God’s infallible predictions.  The word prediction always seems to carry with it the mental image of some guy in a turban looking into a crystal ball.  Prophecy is available because God knows the future in the minutest detail.  The hundreds of prophecies in the Bible that were fulfilled in detail reveal a surety that these prophecies come from outside the realm of Earth and outside of the scope of human knowledge.  In other words, a prophecy is God revealing future events to humanity through a human agent called a prophet.  The prophet is merely God’s vehicle of communication to record the coming future events that God has revealed. There is a lot of errant teaching regarding God’s foreknowledge permeating professing Christianity.  There are three basic positions on the foreknowledge of God.  Two are rational suppositions and one is Scriptural.  Rational suppositions are simply logical guesses based upon interpretations of certain Bible texts.  Usually, the supposition drives the interpretation (Eisegesis - into the text) rather than vice-versus (Exegesis - out from the text). 1. The Reformed Calvinist position is that God foreknows because he causes the events of history to occur.  This is also known as predestination.  It is also known as Fatalism.  This is actually Closed Theism.  2. The Reformed Armenian position (based upon a different rational, but equally errant) is that God foreknows because He sees the future and learns by looking at the future from eternity.  Any degree of this position is to that degree Open Theism.  3. The biblical position is that God simply knows all things past, present, and future.  This position is known as Omniscience – God is all-knowing.  God intervenes in history as He sees fit and according to the decrees of His will.  There are certainly many times where God has intervened in human events and changed the outcome of that event according to His will.  However, to say that God is the cause of everything makes God into a monster.  To say that God is the cause of everything makes the idea of human free will a ridiculous premise. There is also the Liberal/Rational/Natural position on prophecy, which simply rejects the idea of supernatural foreknowledge.  This is why Liberals believe that most prophecies were not written beforehand, but after the events happened.  This is why they demand that prophecies recorded in Isaiah require another author living after the death of Isaiah.  All miracles of the Bible must be explained through natural means.  For instance, the crossing of the Red Sea was said to be merely in the shallows during the dry season rather than through the depths as most believe. The Jews had numerous prophecies that gave them minutia of detail regarding the coming of their eternal Messiah/King.  They certainly should have known that their coming Messiah/King was going to be God incarnate in human flesh from Micah 5:2.  Micah chapter five is a text that gives much detail regarding the two advents of the promised Messiah/King Jesus.  The text is clearly Messianic and clearly pertinent to Zion and the judgment of the nations. Zion is the one-world Jewish empire ruled from Jerusalem by King Jesus and glorified Church Age believers. “1 Now gather thyself {Jerusalem or Zion; Micah 4:9-11} in troops {crowds; most probably refers to the fact Israel will be pressed together in siege from all the surrounding Muslim nations of the end-times}, O daughter of troops: he hath laid siege against us: they shall smite the judge {the rejection of Messiah/King at His first Advent; John 1:11-12 and Matthew 27:30} of Israel with a rod upon the cheek. 2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler {to reign in dominion} in Israel; whose goings forth have been from of old, from everlasting {the incarnate Jehovah/LORD}. 3 Therefore will he give them up {national Israel}, until the time that she which travaileth hath brought forth {the second coming of King Jesus in ‘power and glory’}: then the remnant {the faith-seed} of his {the Seed’s} brethren {the ‘saints’ or redeemed coming with King Jesus in glorified bodies} shall return unto the children of Israel {the saved Jews out of the Tribulation period}. 4 And he {the reigning King Jesus} shall stand and feed {His ‘sheep’} in the strength {majestic power} of the LORD {Jehovah}, in the majesty of the name of the LORD his God; and they {the restored remnant of ‘born again’ Jews from the Tribulation} shall abide {due to the security provided by their residing King Jesus}: for now {when the prophecy is fulfilled at the second coming of King Jesus} shall he be great unto the ends of the earth {rule over the entire Earth as the one-world empire of Zion}. 5 And this man shall be the peace {King Jesus, Who is ‘Prince of peace’ - Isaiah 9:6, will be He Who ‘is our peace’ - Eph. 2:14}, when the Assyrian {representing all of Israel’s wicked oppressors} shall come into our land: and when he shall tread in our palaces, then shall we raise against {alongside} him seven {representing perfection} shepherds, and eight {representing sufficiency in numbers; implies a great number} principal {anointed} men. 6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us {the ‘born again’ remnant of Israel and all redeemed of the Tribulation} from the Assyrian {the armies of the Antichrist}, when he cometh into our land, and when he treadeth within our borders” (Micah 5:1-6). Many commentators try to make this prophecy given to Micah and recorded in Micah chapter five to fit the very near future captivity of Israel by Nebuchadnezzar.  It is fairly clear that the text looks into the distant future to the very end of the Church Age.  There is also a blending/merging of the historical events of the birth and crucifixion of King Jesus within the text.  The “Assyrian” in verse five and six refers to the new “Babylon” of the book of Revelation, not the old Babylon of Nebuchadnezzar. Hosea is the prophet of God that speaks to the apostasy of the ten northern tribes known as Israel.  Because of their spiritual adultery, they led the combined southern two tribes of Judah and Benjamin (usually just called Judah in the Bible) into apostasy.  In Hosea 8:1, the prophecy from Hosea’s mouth would be the “trumpet” warning Israel that they had broken God’s covenant in numerous ways and were about to receive extreme judgment at His Hands.  Although the immediate threat to Israel in the text is king Shalmanezer of Assyria, “1 Set the trumpet to thy mouth. He shall come {Shalmanezer typical of the Antichrist and the ‘time of the Gentiles’ as spoken of in Luke 21:20-28} as an eagle against the house of the LORD {here the ‘house of the LORD’ is the nation of Israel, not the Temple}, because they have transgressed my covenant, and trespassed against my law. 2 Israel shall cry unto me, My God, we know thee. 3 Israel hath cast off the thing that is good: {therefore} the enemy shall pursue him. 4 They have set up kings, but not by me: they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off. 5 Thy calf, O Samaria, hath cast thee off; mine anger is kindled against them: how long will it be ere they attain to innocency? 6 For from Israel was it also: the workman made it; therefore it is not God: but the calf of Samaria shall be broken in pieces. 7 For they have sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up” (Hosea 8:1-7). The “whirlwind” of Hosea 8:7 is the “times of the Gentiles,” which is the captivity of Israel and her dispersal into all nations until the second coming of King Jesus.  The “times of the Gentiles” began at the earliest in 605 B.C. with Nebuchadnezzar's conquest of Judah and the first wave of Jewish captives taken to Babylon, Daniel being one of these.  There are some who date the “times of the Gentiles” from 597 B.C. when King Jehoiachin was carried captive by Nebuchadnezzar and the second wave of Jews is taken into Babylon, Ezekiel among them.  For all of the “times of the Gentiles,” God has allowed the horrible persecution of the Jews without much mercy while maintaining them as a unified people.  Perhaps nowhere else in the Bible does God exemplify His disgust and hatred of apostasy and willful corruption and disobedience to His Word than in the “times of the Gentiles.”  History has recorded the horror the Jews have experienced as God withdrew His hand of protection from upon them. “20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21 Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. 22 For these be the days of vengeance, that all things which are written may be fulfilled. 23 But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. 25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; 26 Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your {the saved of the nation of Israel} redemption draweth nigh” (Luke 21:20-28). The details given us by God through Daniel’s prophecy in Daniel chapter seven are quite overwhelming in their scope of history.  In this one text, we find the summary of history of all the world empires from the Assyrian-Babylonian Empire that conquered, captured, and persecuted the Jews up to the Roman Empire.  The prophecy of Daniel chapter seven extends into our present day in the one-world government of the revived Roman Empire of the last days recorded in the book of Revelation.  The point of looking at Daniel chapter seven is to show that King Jesus has ALWAYS held sovereignty over the various empires of the world.  Regardless of how out-of-control world events appear to us, they are not a surprise to God.  He is in control.  Every single aspect of this prophecy has been fulfilled exactly as foretold in Daniel chapter seven, If we look at a map of the ancient Roman Empire and compare that map to the rise of the nation of Islam (Muslim nations), we will very quickly see that the real estate controlled by the Roman Empire is very rapidly approaching the real estate controlled by the nation of Islam.  In other words, we may nearly be there as Europe is rapidly being dominated by Muslim extremists demanding Sharia Law.  “1 In the first year {553 B.C.?} of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. 2 Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. 3 And four great beasts came up from the sea, diverse one from another. 4 The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it” (Daniel 7:1-4).  These first few verses of Daniel chapter seven reveal four successive tyrannical despots intent upon dominating the world and controlling the populace of their empires through extreme forms of horrific acts of terrorism.  These great tyrants saw themselves as the representatives of their idol gods ruling in majestic power.  Daniel describes them from God’s point of view as destructive “beasts” with voracious appetites for the lives of men.    The “lion” that “has eagle’s wings” and stood “upon feet as a man” represents the Assyrian-Babylonian Empire.  This actual symbol of the Assyrian-Babylonian Empire was later taken out of the ruins of a palace in Nineveh.  The sculpture of this symbol can still be seen today in the British Museum exactly as described by Daniel.  “5 And behold another beast {14 years after Belshazzar in 539 B.C. Medio-Persia}, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh” (Daniel 7:5). The second beast is the symbol of the Medo-Persian Empire that came to power in 539 B.C.  The “three ribs” in its mouth represent the three other empires conquered by them.  These “three ribs” were Babylon, Lydia, and Egypt.  These were very hostile and aggressive wars against these three great nations.  “6 After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it” (Daniel 7:6). The third “beast” is the symbol of “leopard” with its spots representing the numerous nations conquered by Alexander the Great forming the Greek Empire.  This empire came into existence when Alexander’s huge armies conquered the Medo-Persian Empire in 331 B.C.  The Greek Empire would continue until 168 B.C.  The “four heads” of the “leopard” represent the four divisions of the Greek Empire later ruled by the descendants of Alexander’s four generals: Cassander, Ptolemy, Lysimachus, and Seleucus. “7 After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns. 8 I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things” (Daniel 7:7-8). The fourth “beast” is the Roman Empire, which, in the totality of its historical context, extends for thousands of years to the end of the seven-year Tribulation.  The Roman Empire is the most complex and complicated of the four beasts.  Although the Roman Republic traditionally is believed to have begun in 509 B.C., the Roman Empire began in 27 B.C. with the assassination of Julius Caesar and the final defeat of the Greek Empire through the defeat of Mark Anthony and Cleopatra at the battle of Actium in 31 B.C. These four world empires define and describe what Jesus refers to as “the times of the Gentiles” in Luke 21:24 where Jerusalem will be under Gentile governance.  Even today, the ultimate say in what happens in Jerusalem is the United Nations.  The nation of Israel is in most part a puppet government deriving its power and right to exist from the United Nations defended by the United States of America and Great Briton.    Other details of the “times of the Gentiles” are given us in Daniel 9:23-27.  The seventy weeks (week of years is a heptad = 7 years) is 490 years.  The last “week” will be the seven years of Tribulation in the judgment of the nations.  This prophecy was fulfilled to the exact day, four-hundred and eighty-three years to the cutting off of the Messiah.  This calculation is from the beginning of the “times of the Gentiles.” The vision of Daniel 2:31-45 is the overview prophecy of the whole period of history known as the “times of the Gentiles” culminating with the second Advent of Christ.  This second coming is “the stone that smote the image” and “became a great mountain, and filled the whole earth” in Daniel 2:35.  Daniel 9:23-27 gives us the exact timing to the cutting off of Messiah in His first advent.  From 445 B.C. to the end of the 173,880 days the city of Jerusalem would be rebuilt and this time would thus lead to cutting off of Messiah the Prince.  This took place on April 6th, A.D. 32 or the tenth of Nisan in A.D. 32.  This was the last week of our Lord’s life before His crucifixion.  This fulfillment is what we know today as Palm Sunday.  God had in mind the presentation of Messiah officially to the Jewish people on that day of the Passion Week.  After that, Messiah was to be cut off, or put to death, and this by crucifixion.  What a tremendous word of prophecy.  The point is that Israel should have known this truth.  Because the children of Israel were ignorant of prophecy, they became partners with evil to murder the incarnate Messiah and refuse Him dominion over their nation to take the promised throne of king David.  God foreknew that the Davidic Covenant would not be fulfilled at the first Advent of Christ.  The Jews should have known what God had foretold.  “23 At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. 24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate” (Daniel 9:23-27). The Church Age is a mysterious open period of time, which length is unknown to anyone but God the Father, taking place between the sixty-nine weeks (483 years) and the seven years of the Tribulation.  The Tribulation will take place in the seven years just before the second coming of Christ to claim the promised throne of David.  At the second Advent, Jesus will establish the last and final world kingdom during His one-thousand-year reign on earth just before this world will be destroyed by fire.  During the Church Age, Christ as the High Priest of a new Melchizedecan priesthood, is calling/electing all believers of the Church Age to rule with Him during His one-thousand-year reign on Earth. “9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 10 A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. 11 I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. 12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. 13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed” (Daniel 7:9-14). Just before the beginning of the seven-year Tribulation on Earth, the last seven years of the “times of the Gentiles,” every “born again” Christian, dead and living, will be caught up to “meet the Lord in the air” (I Thessalonians 4:17).  God will judge all the nations of the Earth, that persecuted the Jews (Matthew 25:31-46).  Jesus refers to these seven years as the “judgment of the nations.”  This judgment will be the opening of the seven Seals.  The raptured Church Age believers will be immediately transfigured and glorified to be like their glorified King Jesus (I John 3:2).  Therefore, at the beginning of the Tribulation every soul left behind on planet earth will be lost and dead in trespasses and sin.  Yet, during the Tribulation, we are told that “a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues” (Revelation 7:9) will be saved during these seven years (Revelation 7:14).  At the beginning of the Kingdom Age, the earth will be populated only with those that are saved during the Tribulation and who survive the cataclysmic judgments of God poured out upon planet Earth.  When Christ returns, He will return with the “born again” glorified saints from all dispensations to rule the Kingdom with a “rod of iron.” Zechariah 12:1-4 gives us a general overview of what the whole seven-year Tribulation period is about.  The Church, the “bride of Christ,” is not mentioned because the Church has already been caught away to Heaven to be with the Lord Jesus during this time.  This short portion of Scripture gives great insight for a biblical world view of the years just prior to the second coming of Jesus.  The whole period from the time of the rapture of the Church through the Kingdom Age is known in the Bible as “the day of the Lord.”  This phrase “the day of the Lord” is used thirty-one times in twenty-nine different verses with only five of those uses occurring in the New Testament. “1 The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. 2 Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. 3 And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. 4 In that day, saith the LORD, I will smite every horse with astonishment, and his rider with madness: and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness” (Zechariah 12:1-4). The purpose of God in the seven-year Tribulation is twofold.  His first purpose is the restoration and regathering of the Jews to Israel to prepare their hearts to hear the Gospel of Jesus Christ in order to be “born again” and enter into the Kingdom Age as the “seed” families to true, spiritual Israel.  Jesus will reign over them as their King during the Kingdom Age and the world will become the Empire of Israel.  This must happen if God is going to fulfill His promises to Abraham regarding the occupation of the land of Israel (the Palestinian Covenant) and His promise to king David that his descendent would have an eternal Kingship (the Davidic Covenant). The second purpose for the seven-year Tribulation is for the judgment of the nations that have persecuted the children of Israel.  Understanding that the seven-year Tribulation is about the nation of Israel, helps us understand why it is critical to understand the catching away (rapture) of Church Age believers before these seven years.  These seven-years are known as the time of God’s wrath.  God has promised Church Age believers that they will be preserved from this time of wrath (I Thessalonians 1:10 and 5:9) Zechariah 14:1-9 gives specific details about the second coming of Jesus as He fulfills both the Davidic and Palestinian Covenants.  As we read the text, take careful note that this is Armageddon in the valley of Megiddo within the valley of Jezreel in Israel.  Jezreel was also known as the valley of slaughter. “1 Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee. 2 For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. 3 Then shall the LORD go forth, and fight against those nations, as when he fought in the day of battle. 4 And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. 5 And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee. 6 And it shall come to pass in that day, that the light shall not be clear, nor dark: 7 But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light. 8 And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. 9 And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one” (Zechariah 14:1-9). The conclusion of the seven-year Tribulation, will bring the horrors of the seven-year Tribulation on Earth to a close.  However, it is naive to think that the physical horrors of the Tribulation will compare to the eternal horrors of the torments of Hell for those who have rejected God’s gift of salvation offered “by grace” and received “through faith.” Satan will be bound in Hell throughout the Kingdom Age.  The Antichrist (“beast”) and his false prophet (Revelation 19:20 & 20:10) will be cast into the “lake of fire” and will remain in that place until the Great White Throne judgment.  The lost that die during the Tribulation judgments will immediately enter into the bondage of eternal damnation to later stand before God at the final judgment to be cast into the “lake of fire,” which is the “second death.” “1 And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. 2 And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, 3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. 4 And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. 5 But the rest of the dead {the lost awaiting the Great White Throne Judgment and the Second Death} lived not again until the thousand years were finished. This is the first resurrection. 6 Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power {exousia – authority or jurisdiction} but they shall be priests of God and of Christ, and shall reign with him a thousand years” (Revelation 20:1-6). Can we honestly believe all of this and not be moved to evangelize and make disciples?  Can we really believe these truths saying we love while being silent about the truth of the Gospel of Jesus Christ?  There is a real purpose in the details of the doctrine of condemnation in Romans 1:16-3:23. People cannot, and will not, understand the grace of salvation until they understand the horrors of their own condemnation.

       

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Numerous studies and series are available free of charge for local churches at: http://www.disciplemakerministries.org/ 
Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist. 
He has served the Lord for over 40 years.

Behold: the Extraordinary Love of God

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Studies in the Epistles of John the Apostle

Chapter Eleven

Behold: the Extraordinary Love of God

As descendants of Adam, we were conceived with the nature of Adam (Romans 5:12).  Because we are conceived with the nature of Adam, we are conceived dead in trespasses and sin, condemned to eternal separation from God as enemies of God.  We are “aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world” (Ephesians 2:12).  As fallen creatures, we deserve nothing more.  It is from this context of understanding that we discover the depth of the love of God reflected by the words of I John 3:1-3.

The word “behold,” that begins I John chapter three, tells us to stand still in awe in the midst of a fallen creation and look upon the masterpiece of the grace of God that loves us so much that He stooped to enter into the filth of our unrighteousness to redeem our wretched souls.  The use of the word “behold” is not intended to direct us to merely glance upon something put before us.  The word “behold” is intended to direct our attention to an unfolding panorama of the grand splendor of an ongoing masterpiece of God.  The deeper we look upon the love of God, the more details of the miraculous vision of the New Creation unfold before our eyes with each new soul saved and as each new life is transformed before our eyes by the grace of God.

“1 Behold, what manner of love the Father hath bestowed upon us, we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure” (I John 3:1-3).

The Greek word eido (i'-do), translated “behold,” is in the imperative mood (a command).  Therefore, we are not being asked to merely look and see.  We are being commanded to fix our eyes upon the wondrous truth of God’s love for sinners.  The words “what manner” are from the Greek word potapos (pot-ap-os'), which is an interrogative.  An interrogative is a function word use to raise a question.  The question is about trying to define or comprehend the love “the Father hath bestowed upon us.”  God uses a similar interrogative in II Peter 3:11 connecting the believer to similar responsibilities as I John 3:1-3 describe.  Just as I John 3:1-3 describe the positive extension of God’s love that should prompt the believer to holy living, II Peter 3:9-14 describes the negative aspects of God’s pending wrath, which should also prompt the believer to holy living.

“11 Seeing then that all these things shall be dissolved {the whole first creation; vs. 9 and 10}, what manner {pot-ap-os’} of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless” (II Peter 3:11-14).

The love of God to believers is expanded upon by the word “bestowed.”  When humans speak of love, we often speak in the terms of quantity.  We want to know how much someone loves us.  We speak of love with qualifiers like more than, or comparatives such as like a mother loves her children.  The Scriptural emphasis upon God’s love is almost always upon the quality and benefits to those loved.  This is expressed by the words “for God so love the world, that He gave His only begotten Son” in John 3:16.  In I John 3:1, the emphasis is upon the marvelous quality of God’s love towards believers.  The quality of the love of God that is “bestowed” upon believers is qualified by the expression “that we should be called the sons of God.” 

A very important truth here that relates to the believer’s eternal security in his salvation is that the word “bestowed” is a perfect active indicative verb.  In other words, once a believer is “called” or named a child of God, it is a once-for-all complete action that is never to be reversed.  The perfect active indicative signifies something brought to perfection or completion.

The Greek word translated “sons” is teknon (tek'-non).  The word can be translated son, daughter, or child; the latter being the intent in I John 3:1.  The implication is an off-spring or a child produced through reproductive process.  The off-spring of God are those “born again” of the Spirit of God into the New Genesis “in Christ” . . . “by grace through faith.”  This expands upon the expression of the interrogative “what manner.” 

There is incomprehensible quality of God’s love to us.  As humans, we can only comprehend the love of God from the perspective of our finite understanding of its outcomes.  We compare God’s love to the love parents have for the children they produce through a loving relationship.  There is an act of procreation when a husband and wife produce a child.  They may love the potential of that child before that child is ever conceived.  They may love that child as only parents can through all of that child’s successes and failures of childhood.  They may invest overwhelming amounts of time and substance into raising that child to be a healthy, educated, mature, and socially fit adult.  However, they will never love their child with the quality that God loves a sinner.

God loves us in unimaginable ways and to unfathomable degrees.  The fact that God calls us His children is not just a name He has attached to us like we are His pets.  God actually recreates us.  The indwelling of the Holy Spirit is the very nature of God that is part of the believer eternally.  With the indwelling of the Spirit of God, the believer and God are brought together in a unique and eternal union (theanthropic union).  That perfect tense of “bestowed” means this union is once and for ever.  The “divine nature” indwells all “born again” believers forever.

“1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (II Peter 1:1-4). 

The word “partakers” in II Peter 1:4 is from the Greek word koinonos (koy-no-nos').  It is a derivative of the Greek word koinonia (koy-nohn-ee'-ah), which is usually translated “fellowship” in the KJV.   The word koinonos (koy-no-nos') refers to a partner, associate, or sharer in something.  The union with the Holy Spirit through being “born again” brings every believer into a partnership with “the divine nature.”  Although this partnership is available to every believer, not every believer takes advantage of this extreme gift of God’s love.  The words “might be” in II Peter 1:4 connect to the potential of “life and godliness” in II Peter 1:3 provided to all “born again believers in the giving to those believers His “divine power.” 

The words “hath given” in II Peter 1:3 are from the Greek word doreomai (do-reh’-om-ahee), which can also be translated “bestowed.”  This verb in II Peter 1:3 is also perfect tense.  Therefore, that which God’s “divine power hath given” is a once-for-all, finished, and complete act.  This gift is not something the believer need wait for, or pray for.  The gift will never be taken away.  Every believer has this gift at his disposal at any and every given moment of his life (translation of application: ACCOUNTIBILITY – CULPABILITY - NO EXCUSES FOR FAILURE). 

The impartation of the “divine nature” is what brings us into the unfolding process of “the regeneration” culminating in the believer’s glorification in the “redemption of the body” (Romans 8:23).  The unfathomable love of God not only delivers our wretched souls from Hell, God partners with the believer in ways that are incomprehensive.  The love of God eternally and practically connects the born again believer to the tri-unity of the Godhead.  “Behold” that reality!

The words “that we should be called the sons {children} of God” signify a title given to those “born again” believers.  The title reflects the actually reality of what these believers have become through the “new creation.”  In other words, this is not just a title God tacked onto people that He adopted to be His children.  God is neither our adoptive Father nor our step-Father.  Every truly “born again” child of God is a child of God because God has recreated each of us with His own divine nature intricately interwoven into the very fabric of our new being in Christ Jesus.

Although our KJV uses the word “adoption” in five different texts (Romans 8:15, 23, 9:4, Galatians 4:5, and Ephesians 1:5), the word does not mean exactly the same thing as the English word adoption.  In every case, the word “adoption” is translated from the Greek word huiothesia (hwee-oth-es-ee'-ah).  Understanding the use of this Greek word is really determined by understanding the context in which it is used.

“1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; 2 But is under tutors and governors until the time appointed of the father. 3 Even so we, when we were children, were in bondage under the elements of the world: 4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:1-5).

Galatians chapter four begins to develop the difference between Old Covenant believers (“children”) and New Covenant believers (adult “sons”).  The word “adoption” (v. 5) means the placement as adults.  The issue is the difference in position between Old Covenant believers under the Law and New Covenant believers under grace.  The issue of chapter four is that returning to Old Covenant ceremonies and rituals is like adults playing with an infant’s toys.  Because of this, Paul questions the reality of their rebirth (4:19-31).  The intent is that they obviously had not understood the Gospel and therefore needed it presented again.

“My little children, of whom I travail in birth again until Christ be formed in you” (Galatians 4:19).

Paul is questioning their relationship to Christ based upon two examples.  These two examples are the son of Sarah and the son of Hagar.  The example is that the son of Sarah was born of grace and free.  The son of Hagar was born in bondage (the Law) and was cast out and rejected in regard to his inheritance.  The son of Sarah represents those born of New Covenant faith.  The son of Hagar represents those who continue trusting in Law/works.  The promise was according to Isaac, not Ishmael.

Galatians chapter five begins to apply these principles.  If a person accepts the teaching of the Judaizers and is circumcised, he is actually rejecting the finished work of grace in Christ and falls away from the grace that is able to save, declaring himself still lost.

“Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Galatians 5:4).

Although the Church Age believer has a position greater than the Old Covenant believer in the progressive nature of the unfolding of “the regeneration,” his regeneration is not complete until his glorification.  Paul uses the word “adoption in Romans 8:23 in this context and defines its full realization as the “redemption of the body.”

“17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God. 20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope, 21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. 22 For we know that the whole creation groaneth and travaileth in pain together until now. 23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. 24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? 25 But if we hope for that we see not, then do we with patience wait for it. 26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. 27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose” (Romans 8:17-28).

Although John addresses the issue of the miraculous aspects of the new birth in I John chapter three, the Apostle explains this much more thoroughly in his epistles.  The context of the surety of the believer’s future glorification is maintained in Romans 8:29-30.  The key phrase in Romans 8:29-30 is “firstborn among many brethren.”  It is because so many fail to maintain this context that the understanding of these verses is so greatly perverted.

“29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that He might be the firstborn among many brethren. 30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Romans 8:29-30).

Although our physical bodies are “dead because of sin,” the “Spirit” of God indwelling the believer “is life.”  Even though the believer is not yet glorified and, therefore has not yet been fully regenerated, the “Spirit,” who “is life” dwells within him.  As far as God is concerned, the union has already been accomplished “in Christ.”  All that is lacking in the full regeneration of the believer is the resurrection/glorification.  It is clear that this is the meaning of the text in that this is the context that follows through to the end of the chapter; “which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body” (Romans 8:23).

In Romans 8:11, the “if” takes on itself this overwhelming future potential “in Christ Jesus.”  The same “Spirit,” the Spirit of God, that “raised up Jesus from the dead” dwells in all true believers.  If that union is real, that same “Spirit” will “also quicken” the believers’ “mortal bodies” one day.  This verse fully moves the transition from practical and progressive sanctification to ultimate sanctification in the believers’ glorification.  The human body is condemned to death and will ultimately return to the dust from which it was created.  This is part of the Adamic curse upon humanity. 

“In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return” (Genesis 3:19).

Even though “dust” is an ultimate reality for the bodies of all still under the curse, all those that have trusted in the finished work of Christ and who have been “born again” have another sure and ultimate reality; there will be a new genesis for them.  God will create a new body for their eternal souls and that body will be eternal.  The surety of this future glorification is vested in the union with Christ as the believer’s new Federal Head in that all believers are indwelled by the Spirit Who “is life.”

“11 And this is the record, that God hath given to us eternal life, and this life is in his Son. 12 He that hath the Son hath life; and he that hath not the Son of God hath not life” (I John 5:11-12; compare Romans 8:9).

Six times in Romans 8:10-17 God uses the word “if.”  The subject and question of the “if” relates to the believer’s new union with Christ.  “If” that union exists, there should be some evident realities that accompany that union.  This is similar to what John is doing in his first epistle.  Although some wonderful spiritual realities exist for the truly “born again” believer, the question of the existence of that new “birth” should also be a concern.  The believer’s future hope of glorification should be accompanied by the pursuit of a right relationship with God in this life “if” regeneration is real.  This continues to answer Paul’s question in Romans 6:1.

“1 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. 2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. 3 And every man that hath this hope in him purifieth himself, even as he is pure” (I John 3:1-3).

“Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (II Corinthians 7:1).

“11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, 12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. 14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless” (II Peter 3:11-14).

“3 And hereby we do know that we know him, if we keep his commandments. 4 He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. 5 But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. 6 He that saith he abideth in him ought himself also so to walk, even as he walked” (I John 2:3-6).

“If” is a big word when it comes to the question of the reality of our salvation.  Paul will deal with the issue of eternal security in Romans 8:31-39, but in Romans 8:10-17 he addresses the issue of assurance.  “If” a person has been saved, baptized with the Holy Spirit into the “body of Christ” (“the regeneration”), and has been indwelled by the Spirit of God, that person is eternally secure and can be sure of his future glorification.  The question that is before us in the six ifs of Romans 8:10-17 is “if” there is any actual/factual evidence in the way we live our lives of regeneration as a reality.

         

The second “if” is found in the statement of Romans 8:11-12, “11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. 12 Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.”  The hypothetical “if” refers to a present reality, a future reality, and an obligation because of those two realities.  The Spirit of God is the Personification of the power of God.  The Spirit of God is more than a force or non-corporeal energy emanating from God.  The Spirit of God is the third Person of the tri-unity of the Godhead.

         

“If” a professing believer is truly “born again,” the very same Spirit of God that raised Jesus from the dead dwells within that believer’s body.  “If” that reality is true, the second reality will happen also.  The second event connected to this is that God will bring to life your “mortal bodies.”  The word “mortal” here is from the Greek word thnetos (thnay-tos').  Something that is “mortal” refers to something that is liable to die.  The human body is already dead as far a God is concerned.  Yet, it is dying as far as time is concerned.  In other words, its destiny under the curse is sealed in the same way its destiny in “the regeneration” is sealed.  The former destiny is to “corruption.”  The latter destiny is to “incorruption” (Romans 8:21).

         

There is some disagreement as to whether this quickening refers to this present life or to the believer’s future resurrection/translation/glorification.  A. T. Robertson has, “Shall quicken (zôopoiêsei). Future active indicative of zôopoieô.”[1]  Although the future tense could refer only to the believer’s future glorification, it seems clear from the context that Paul has a duel meaning here:

1. The believer’s future resurrection /translation/glorification 

2. The believer’s present new life “in Christ Jesus”

The reason we should opt for the duel meaning is what Paul says in the verses that follow Romans 8:11.  The future inevitability of the believer’s resurrection/translation/glorification makes all believers “debtors, not to the flesh, to live after the flesh” (Romans 8:12).  Literally, the believer owes nothing to the “flesh.”  We do not need to live “after” (according to) a fallen state of existence any longer.    Since the believer’s Sin Nature has been “crucified with Christ” (Romans 6:6), he is freed from the union of his corrupt “flesh” or “old man” to be “married to another” (Romans 7:4).  This is the believer’s new union with Christ in “the regeneration” (Romans 7:4-6).  Although that union will not be fully and actually complete until the completion of the glorification, there is a partial fulfillment in the baptism with the Spirit (I Corinthians 12:13) and the indwelling of the Spirit.  Therefore, spiritual life is presently available to the yielded believer (Romans 6:11-13) through the supernatural enabling of the indwelling Spirit of God.

         

The believer still has two options for this life according to Romans 8:13.  “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.”  This does not refer to performance based salvation.  Of this we can be sure.  The word “after” is the key word here.  The subject of the text is the potential spiritual life presently available to the believer pursuing practical sanctification. 

“If” a believer purposefully lives “after the flesh,” it will result in death to any present potential spiritual life (the production of God-kind righteousness) until that problem is corrected by repentance, confession, forgiveness, and restoration to fellowship.  Carnality will not result in eternal separation from God, but it will result in the breach of fellowship with God.  The “wages of sin” (Romans 6:23) is always death to spiritual life.  Simply because the believer is saved and indwelled by the Holy Spirit, that fact does not automatically produce spiritual life in the believer.  The believer must yield to the indwelling Spirit (Romans 6:11-13).  This context from Romans chapter six continues into and through Romans chapter eight.

“19 I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness. 20 For when ye were the servants of sin, ye were free from righteousness. 21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. 22 But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life” (Romans 6:19-22).

For this “fruit unto holiness to be produced, the believer must “through the Spirit . . . mortify the deeds of the body.”  Adam Clarke says:

“For if ye live after the flesh, ye shall die - Though μελλετε αποθνησκειν may mean, ye shall afterwards die, and this seems to indicate a temporal death, yet not exclusively of an eternal death; for both, and especially the latter, are necessarily implied.

But if ye through the Spirit - If ye seek that grace and spiritual help which the Gospel of Christ furnishes, resist, and, by resisting, mortify the deeds of the flesh, against which the law gave you no assistance, ye shall live a life of faith, love, and holy obedience here, and a life of glory hereafter.”[2]

I believe this statement accurately reflects the meaning of Romans 8:13.  Ralph Earle gives some added explanation:

“The first part of the verse reads: ‘For if ye live after the flesh, ye shall die.’  Godet paraphrases the meaning thus: ‘There is nothing for you but to die; such is the future which awaits you’ (page 308).”[3]

Earle adds a further explanation regarding the phrase “mortify the deeds of the body” in Romans 8:13:

“Paul is not here pleading for a rigorous asceticism.  He is not advocating the suppression of all physical desires and the denial of any enjoyment of physical pleasure.  What he is saying is that all the bodily activities carried on independently of the Spirit and in defiance of His dominion should be put to death.  The previous clause clearly indicates this.”[4]

It seems clear that the verse following (Romans 8:14) supports this meaning and expands upon this context.  “For as many as are led by the Spirit of God, they are the sons of God.”  Again, verses 13, 14, and 15 all begin with the word “for” from the Greek word gar (gar).  This word assigns a reason for a previous statement and gives further explanation of that statement.  Therefore, Romans 8:13, 14, and 15 -17 give further explanation or expansion to what has been said in Romans 8:10-12; primarily the statement of verse 10,  “And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.”  Therefore, none of the statements of verses 13-17 should be separated from the context of verses 10-12.  The thoughts of these verses are conjoined by the repeated use of the word “for.”

         

The statement of Romans 8:14, “For as many as are led by the Spirit of God, they are the sons of God,” builds upon the statement of verse 13, “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.”  Yet, Romans 8:14 is an important transitional verse as it introduces us to the subject matter of being “sons of God” and “children of God” (verse 16) and “joint-heirs with Christ” (verse 17) in the primogeniture of Christ as the new Federal Head and “firstborn” (verse 29) of “the regeneration” - “God’s elect” (verse 33).  The indwelling Spirit of God is the connecting link to all of these truths regarding “the regeneration” and glorification that were previously a “mystery” to believers.

“25 For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes. 29 For the gifts and calling of God are without repentance” (Romans 11:25-29).

“25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith: 27 To God only wise, be glory through Jesus Christ for ever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.” (Romans 16:25-27).

This “mystery” embodies two truths according to the epistles of Paul.  First, the “mystery” embodies the truth of the glorification of believers in the resurrection.  We understand this “mystery” must refer to something beyond the resurrection because the resurrection was taught in the Old Testament books.  However, the glorification of believers into “the regeneration” was not something taught in the Old Testament books other than Christ’s statement in Matthew 19:28.  Paul’s epistles expand upon the glorification of believers into “the regeneration” and how this interrelates with the “church of the firstborn” (Hebrews 12:23) as the “body of Christ” (I Corinthians 12:27, Ephesians 4:12).

“6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought: 7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory: 8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory” (I Corinthians 2:6-8).

“51 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (I Corinthians 15:51-54).

Secondly, the “mystery” embodies the truth of the Church as the “body of Christ” and the new priesthood of Israel.  This is the subject matter of the epistle to the Ephesians.

“3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12 That we should be to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Ephesians 1:3-14).

“19 Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20 And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; 21 In whom all the building fitly framed together groweth unto an holy temple in the Lord: 22 In whom ye also are builded together for an habitation of God through the Spirit. 1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him” (Ephesians 2:19-3:12).

“24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church” (Ephesians 5:24-32).

These two mysteries, now fully revealed to believers, is the subject matter of Romans 8:14-17 extending through Romans chapter eleven beginning with the statement, “For as many as are led by the Spirit of God, they are the sons of God” in Romans 8:14. 

The misunderstanding of what the Bible teaches regarding “adoption” is directly due to the false teaching of Calvinism regarding the doctrine of election.  They teach that election is God selecting or choosing certain lost people to be saved.  They equate this election with God unconditionally adopting certain lost people as His children, regenerating them before they are saved, and giving them (only those elected) the gifts of repentance and faith.  This regeneration before salvation is defined by them by the word Monergism.  This is the Calvinistic idea of adoption.  It is an idea foreign to the Scriptures.

Church Age believers in the New Covenant have a much more intimate relationship with God than did Old Covenant believers.  All New Covenant believers also have greater privileges and greater responsibilities.  Although believers from both dispensations are called “sons” of God, the meaning of the word “adoption” places the New Covenant believer on another plain of existence in his/her relationship with God.

“15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. 16 The Spirit itself beareth witness with our spirit, that we are the children of God: 17 And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Romans 8:15-17).

The Law was a “spirit of bondage.”  The New Covenant believer has not received that “spirit.”  The New Covenant believer has received the indwelling Holy Spirit of God.  The indwelling Holy Spirit is “the Spirit of adoption.”  What Paul is saying here, he expands on to some degree in Galatians 4:4-7.  He says almost the same thing, but with some added details.

“4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, 5 To redeem them that were under the law, that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Galatians 4:4-7).

"Because ye are sons” (Galatians 4:6) - the context continues to maintain the perspective of adult sons due to faith in the finished work of Christ and repentance from the “dead works” of Old Covenant externalism.  “Because ye are sons” in the New Covenant sense of faith, that kind of believer (and that believer only) has a twofold blessing that Old Covenant believers did not have.

1. The believer has the indwelling Holy Spirit.

“15 If ye love me, keep my commandments. 16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 18 I will not leave you comfortless: I will come to you. 19 Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. 20 At that day ye shall know that I am in my Father, and ye in me, and I in you. 21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. 22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him” (John 14:15-23).

2. The believer has a more intimate, personal relationship with the “Father.”  The word “Abba” is of Aramaic origin and came to be used as the most sacred Name of God used in prayer.  “Abba” denotes a special intimacy with God that is due directly to the indwelling Holy Spirit’s intimate knowledge of our heart and mind and His communicating that to God.  It is actually the Spirit of God in us Who prays when we communicate with the Father.

Therefore, the purpose of Romans 8:10-16 is to lead us to the statement of verse 17, “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”  The New Covenant believer’s new position makes all believers “joint-heirs with Christ” in Jesus’ primogeniture of the Kingdom of God.  New Covenant believers will rule with Christ in His theocracy of the restored nation of Israel and the One World government of that theocracy.  All Church Age believers will be glorified with Christ and rule with Him as a Kingdom of priests.  The Church, as the “elect” “in Christ” and their future primogeniture “in Christ,” is the subject matter now from Romans 8:17 through 39.

  

The word “joint-heirs” is from the Greek word sugkleronomos (soong-klay-ron-om'-os).  It refers to participants in common.  Although Jesus will be the glorified LORD of the Kingdom Age, all Church Age believers will be glorified lords over the whole world.  Christ will rule from Jerusalem as Prophet, Priest and King.  The world will be divided into City States to be governed by faithful and glorified Church Age believers.  Church Age believers will be the lords He will be LORD over and the kings He will be KING over.  They will also be the priests He will be HIGH PRIEST of.  This is the meaning of “joint heirs with Christ.”

The translator’s use of the colon after the words “sons of God” in I John 3:1 signifies that what follows the colon is an extension or explanation of the statement preceding the colon.  The extension of the fact that all believers are the children of God is the logical conclusion that “therefore the world knoweth us not, because it knew him not.”

The word “world” is translated from the Greek word kosmos (kos’-mos).  The context defines the meaning as all of the satanic influences within the corruptions of religion, politics, and economics.  These influences have varied through the millennia while maintaining certain consistencies within the variations.  Religions have evolved and thousands of false religions have developed over the millennia.  Within all of these false religions there is a commonality in varying degrees of paganism, syncretism, and idolatry.  The word “world” envelopes the realm of existence defined by unbelief, degradation, selfishness, pride, and spiritual corruption.  All of these terms reflect outcomes due to ignorance of God and God’s will.

The lost people of the “world” cannot understand what drives believers. They cannot understand our life priorities.  They cannot understand our being consumed with knowing the Word of God.  They cannot understand any of these things and they cannot understand us because they do not understand or know the God of the Bible.  Faith is a choice of the will to believe in God and then to pursue knowing God through His revelation of Himself and His will in the Word of God (Romans 10:17).  The objective of the Christian life is to be living translations of the Word of God so as to make God known in the world of ignorance and unbelief.  This is the foundational purpose of the statement of I John 3:1-4 before the development of the extension of this reality throughout the rest of the epistle.

The point of the “therefore” statement in the last half of I John 3:1 is that the task before us as children of God in making God known is an extremely difficult task.  It is like trying to describe a sunset to a person blind from birth.  It is like trying to describe the whistle of the wind through the trees to a child deaf from birth.  They have no point of reference.  The point is that by becoming living translations of the Word of God believers become the point of reference that connects the blind to sight and the deaf to hearing.  You may be the only Bible anyone ever reads.  You may be the only definition of the word Christian anyone ever knows.  Do not expect the world to love you, or accept you just because you call yourself a believer.  As you define the term Christian to them through the way you live, you are defining Jesus Christ.  Why would people want what you have if what you have is no different than what they have?

[1] A. T. Robertson, Word Pictures in the New Testament, IV Epistles of Paul, Baker Book House, Grand Rapids, Mich., page 374

[2]Adam Clarke, Adam Clarke’s Commentary on the Bible, SwordSearcher Software 4.8

[3] Ralph Earle, Word Meanings in the New Testament, Volume 3, Romans, Baker Book House, Grand Rapids, Mich., page 152

[4] Ibid, page 152-153
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Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist. 
He has served the Lord for over 40 years.