Saturday, April 29, 2017



Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?” John 11:40

The glory of God <finished work of the Triune Godhead> is here explained to Martha in ransoming a man, redeeming him, healing him of his infirmities, and restoring him to perfect health both physically and spiritually which was her brother cf vs 25-26, (SEE BELOW) and this He says because of a previous promise (did I not tell you in vs 4). “When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.”

For He is able to keep you from stumbling, and to make yo u stand (after death) in the presence of His glory blameless with great joy. Jude 24. “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy.”

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?” John 11:25-26

The glory of the Lord is the finished work of the Triune Godhead with man. He is residing on this earth perfected, not able to sin or willing anymore. He is perfect in his worship and work. The glory of God is defined in John 11:40 when associated with verse 25-26. The N.T. usage has its meaning not in my opinion but finds its meaning in "reflection or image." The realization of the purpose of His love in all that His hands have made. The glory of God is a sinner raised out of a dead state and renewed to life because of a previous promise (John 11:40). God is revealed through Jesus Christ as One Whose glory is realized in man's ransom, redemption, healing, and restoration (Rom 5:2). The greatest picture of this is symbolically accomplished in the threefold ministry of Jesus symbolized in the threefold communion service.

By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.” Rom. 5:2

Thursday, April 27, 2017



“So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure.” Phil. 2:12-13

Does man have a free will concerning the human outlook and the attitude of God thereto? You realize that you are raising an old question which has confronted men and women of faith in every age. It is not easy to answer, and yet so far as I am concerned I am perfectly at rest. I remember always that God created man in His own image and likeness, which means, among other things, having the magnificent and yet awe-inspiring power and freedom of the will. Man has used that freedom in rebellion, and all the suffering and the wrong is the result of man's action. I say it with profound reverence that God, by the very nature of the case, cannot prevent these things, but He is overruling them. Man is being compelled, under the pressure of the Divine government, to work out his own choices. It is equally certain that the ultimate victory will be with the righteousness and mercy of God. Those of us who believe in Him abide there and carry on, doing whatever He has given us to do, and believing where we cannot see therefore there is security in our stance concerning salvation.

                The working is mutual. Interdependent are these two things. I cannot work out anything except as He shall work in it; but if I fail to work out I stop the operation of His energy within. But He that began a work in you will finish it to the end.

"work out your own salvation"  In accepting the work of Jesus by resurrecting Him from the dead, God refused all other methods of salvation. He said by resurrection, "Neither is there any other name under heaven, that is given among men, wherein we must be saved." But we would prefer to work out our own salvation. We would prefer to accept the great Ideal, and see if it be not possible, without reference to the death and resurrection of Jesus, to work out our own salvation. God declares by resurrection that this is impossible, for every other method of salvation attempted by man is doomed to failure and disaster.

                These are blessed words of hope, for in them dynamic is added to injunction. The next verse includes God along with the person addressed in this verse. That means the inclusion of God and our self, and the exclusion of every other human being. The voice of God never comes finally through human lips. We may have heard the voice of God in the sermon preached; we may have heard the voice of God as we have read the page; the voice may have come to us in the silence of our own home; but it always comes ultimately in our own thinking. We may discern between the voice of God and the voice of Satan by the nature of the thought and the thing which is spoken. There came to us a call to higher life, to nobler work, to the consecration of the powers of our being to holy ventures; there came to us the voice that rebuked our sin, there came the moment of illumination when we saw the utter foolishness of our own passionate attempt to satisfy our lives with the things of dust. That is the voice of God finding utterance ultimately, as the voice of God always must, not through the lips of the preacher, not through the written word, but in our own thinking, in our own conception. We can hear sermons by the score and never hear God. It is only when in our souls we say amen to the truth uttered by the preacher that God has spoken to the soul – work out your salvation with fear and trembling.
 See later article TRUE FREEDOM.

Wednesday, April 26, 2017



“And do not get drunk with wine, for that is dissipation, but be filled with the Spirit,” Eph. 5:18

Much has been written about this injunction, and everything has been of value. It certainly is a central word to the saints. To men outside the Christian experience it has no meaning. For them, the first necessity is that they should be born of the Spirit, that they should receive Him. To those that have been so born, and who therefore have become temples of the Holy Spirit, the one and inclusive responsibility is that they should obey this word. The filling of the Spirit is not an event which takes place once; it is rather a continuous experience which has to be maintained. The indwelling Spirit is a spring of living water. As He is yielded to, He fills all the life, and persistently to such an extent that the rivers overflow, and running forth bring life to those beyond. This filling is hindered when any part of the life is shut up against the Spirit. Our constant responsibility is that of yielding ourselves to His inspection, to His direction, to His effective operation. As we do so, He fills, and that means He cleanses, energizes, and transforms the life; and so passes out through the life in the influences which heal and help others. It is interesting to read the words immediately following, in which the Apostle gives us two results which always follow the filling of the Spirit.

1. The first is that of the exercise of praise, which glorifies God.
2. The second is that of mutual submission, which ministers to the needs of others.

Thus the filling of the Spirit means the end of the self-centered life; and the realization of such life as glorifies God and blesses men. In proportion as Christian men and women are today filled with the Spirit of God, is the measure in which they will cooperate with Him in this hour of calamity, and the evil day will be bought up in the economy of the Kingdom of God.

But why connect with drinking? That seems a strange bringing together of opposites. Behind both is the common lust, the same desire. Why does a man drink wine? Because the taking of it opens a window, lifts him, exhilarates him. I dare not say enthuses him, for the difference between enthusiasm and excitement is radical. The word “excitement” simply means things in rapid movement without order. Enthusiasm means God-filled. But the man is after vision, light, excitement, lilt, and lift. What does a man obtain when he is filled with the Spirit of God? Vision, lift, enthusiasm, the thing that puts him high above all the troubles of life and enables him to keep beneath his triumphant feet the very things which perplex and harass and make difficult the way of man. The desire for the vision, for the lift, for the sense of fullness of life-it is that which drives a man to drink.

Monday, April 24, 2017



“But all things become visible when they are exposed by the light, for everything that becomes visible is light. For this reason it says, "Awake, sleeper, And arise from the dead, And Christ will shine on you." Eph. 5:13-14

Jesus, the God-man, said, "I am the light of the world." John 8:12.  Such expressions make at least two things abundantly clear. First, the origin of light rests with God. Second, in some sense God Himself is the very essence of light. Such statements do not suppose that God is light and nothing more, but they do stress that God is the ultimate source of all knowing and understanding. To this end Psa. 119:105 informs us that God's Word is a "light" to one's path. Here the emphasis lies upon perception and understanding gained when darkness is dispelled and light revealed. With regard to light, the first responsibility is that its testing must be sought. It is not enough that I should say that light must be obeyed. Our first duty is to seek the light. We often say that we have no light on a given subject. Let it be remembered that if that is so, the fault is with us. We can have light if we will.  This does not merely mean once, at the beginning, but along the whole pathway of life. It is possible for us not to seek the light, not to want to have the light, not to desire its shining; and our first responsibility therefore is that we do seek the light. If indeed we bear His name and profess to live the life of fellowship, we have no right to undertake any business without seeking light, no right to enter upon any pleasure without desiring to know His will. There must be the testing of the life by light on the part of all those who are living in fellowship with God. That is life lived in the spirits leadership and not the flesh.

Sunday, April 23, 2017




In the OT dispensation, righteous souls at death went to paradise, which is the upper part of hades (Luke 16:19f). The prophecy of Christ declares that with the building of the church the gates of Hades will no longer close over a righteous soul (Matt. 16:18). At the resurrection of Christ, He came forth from the Paradise section in Hades and brought all the righteous souls with Him (Eph. 4:8-9). The first one to die from those who belong to the church was Stephen (except in the case of Ananias and Saphira), and he went above (Acts 7:59). Paul reveals the fact that all the righteous go to be with Christ in heaven (Phil. 1:21-23). Judas was left in the lower part of Hades. What a sight he beheld as he watched Stephan rise with Christ as he was left behind.

Saturday, April 22, 2017



“And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers,  for the equipping of the saints for the work of service, to the building up of the body of Christ.” Eph. 4:11-12

In Early Church There were Prophets as Well as Apostles
Cf. Acts 11:27; 13:1; 15:32; Eph. 4:11

 The word prophets means "to speak before" or "to speak for." Thus it refers to one who speaks for God or Christ. Prophets were also called pneumatics (pneumatikos), "spiritual ones" (1 Cor. 14:37). The prophets played a foundational role in the early church

These prophets received new revelation from the Holy Spirit. Eph. 3:5 - Argument Not O.T. prophets, but N.T. prophets. Hidden in the past but now needed in the Church, the mystery of Christ, not a secret. These gifted prophets were there til the New Testament was finished.

Continuing the analogy with returning human conquerors, who gave gifts to their countrymen, the ascended Christ, by His Spirit, has given spiritual gifts to His subjects individually, to be exercised for the benefit of the “one body,” corporately. Many of these gifts of the Spirit are listed in Rom. 12:4-8, and 1 Cor. 12:4-12, 27-30. Only four (or five) of the more essential gifts are listed here. As noted before, however, the gifts of apostles and prophets to the body ceased with the completion of the New Testament and the death of John, the last of the apostles (see notes on Eph. 3:5-6).

 pastors and teachers. The Greek here may be read “pastors-teachers,” suggesting that this may be one gift, rather than two. However, the gift of teaching is also mentioned in the other two lists of gifts (Rom. 12:7; 1 Cor. 12:28), so must be a distinct gift not necessarily combined with the pastoral (or “shepherding”) gift. The only other gift mentioned in all the three lists is that of prophecy, but this gift has ceased.

These gifts were bestowed on men in the church in order that they might perfect by their ministry the church so that the chuch may do the work of the ministry in 1 Pet 5:3.

Apostles-perfection of doctrine.
Prophets-perfecting of forthtelling, the declaring of truth.
Evangelists-Church planters.
Pastor-teacher-perfects the character of the membership so that they might minister.


In 1 Cor 12:8-28 the Holy Spirit is seen as enduing the members of the body of Christ with spiritual gifts, or enablement’s for a varied service; here certain Spirit-endued men, i.e. apostles, prophets, evangelists, pastors and teachers are themselves the gifts whom the glorified Christ bestows upon His body the Church. In 1 Cor., the gifts are spiritual enablement’s for specific service; in Ephesians, the gifts are men who have such enablement’s.

The Lord, in bestowing the gifted men, determines providentially (e.g. Acts 11:22 - 26), or directly through the Holy Spirit (e.g. Acts 13:1-2; 16:6-7), the places of their service. Some churches or places need one gift, as, e.g. an evangelist; others need rather a pastor or teacher. Absolutely nothing in Christ's service is left to mere human judgment or self-choosing. Even an apostle was not permitted to choose his place of service (Acts 16:7-8).

Friday, April 21, 2017



“And to bring to light what is the administration of the mystery which for ages has been hidden in God, who created all things.” Eph. 3:10


If you ponder deeply the original Theocratic conception, retaining its original meaning then associated in external manifestation through David's Son, you will see the reason why passages which in the Old Test. are applied to God are in the New Test, unhesitatingly applied to Jesus (as e.g. Isa. 45:20; comp. with Rom. 14:10, 11; Isa. 40:3 with Matt. 3:1, 3; Zech. 12:10 with John 19:34, 37, etc., etc.); why divine worship which belonged to God as the Theocratic Ruler is also claimed for Jesus Christ (as e.g. John 5:3; Matt. 28:19 ; Phil. 2:11 ; Rev. 5:13 ; Luke 24:52, etc.) ; why perfections which exclusively belong to God are without the least scruple attributed to Jesus (as e.g. John 5:21; Col. 1:17; Heb. 13:8, etc.) so that the declaration is made (John 16:15), "all things that the Father hath are mine." It was under the influence of this Theocratic conception, viz., that the same Lord God who once acted as earthly Ruler would be inseparably identified with the person of Jesus, David's Son, that even creation (John 1:3, 10; Eph. 3:9; Col. 1:16; Heb. 1:2, etc.) is ascribed to Him; that pre-existence is postulated (John 8:58; John 1:1; Col. 1:17, etc.) of Him; that the love, etc., Tendered to Him are at the same time bestowed upon the Father (John 5:23, etc., 1 John 2:23) ; that no one could know the Father saving the Son and him to whom the Son revealed Him (Matt. 11:27, etc., John 1:18); and all this and more because (John 14:10) "I am in the Father and the Father in Me." The least reflection will show, that the Theocratic idea so impenetrate the New Testament portraiture of Jesus bringing forth such a union of the Theocratic God with David's Son-forming the one Theocratic King with one will, power, work, love, etc. (John 5:19-38, etc.) and yet consistently placing the Son in view of the incorporation of David's line and descendant subordinately to the Father (John 5:19; John 14:28, etc.), that it demands unreasonable credulity to imagine that the apostles through their own reason and to sub-serve their own purposes, created such a matchless Theocratic likeness, which, without a single flaw, combines the original Theocratic Ruler with the promised Theocratic King in David's line; and, without sacrificing the humanity or exalting it above the Fatherhood, blends the two together into an inseparable Oneness, forming the One Person Jesus the Christ; that in this unity, whoever sees the Son beholds also the Father. Such a conception, so harmonious in all its details, so forcibly adapted to secure the end contemplated, and so perfectly in accord with God's Theocratic Purpose, is, as the Bible justly claims a divine one. Let the reader test this by contrasting it with those plans originated by man, as e.g. Plato's idea of an ideal government and more recently the notions entertained respecting a "Universal Republic" or a "Universal Monarchy." Our opponents themselves concede (leaving out the moral and only looking at the results) that if this portraiture is true, if it could be realized as expressed, it would undoubtedly bring forth the effects attributed to it. We know it to be true for the reasons, already assigned; flowing from the doctrine of the Kingdom, and which in every heir of this Kingdom and co-heir of this Theocratic King is confirmed by the experience of faith, and by the constant and continued fulfilling of events foretold by this Messiah.

Thursday, April 20, 2017



“And He put all things in subjection under His feet, and gave Him as head over all things to the church.” Eph. 1:22

To avoid misconception, and the charge of lowering Christ's dignity or position, it may be in place to repeat that we most cordially receive and hold to what is said concerning Christ in Eph. 1:20-23, and other passages. But with the aid of a comparison of Scripture, we avoid the conclusion that many arrive at, as e.g. in Eph. 1:20-23, that the authority vested in Him is now in all respects exercised. We hold, that so far as its actual exercise and realization is concerned, part of it must be regarded prospectively, as seen e.g. by vs. 22 compared with Heb. 2:8, i.e. that part referring to the Davidic covenanted Kingdom, in the world to come.

The Church and the Kingdom are two separate entities. The Headship of Christ over the church refers not so much, as is supposed, to Rulership over the church as to His being the Chief or Head of Rulers, i.e. that the church is in some peculiar and distinctive manner associated with Him. What this is, will appear under other considerations relating to the reign and priesthood of the saints. Christ Himself intimates this distinction when He calls faithful believers "brethren" and not "servants." The church is represented as Christ's body, simply because that body are "co-heirs," joint inheritors with Him in the Kingdom, and therefore they are purposely never called "the subjects of the Kingdom," a phrase coined by man and contradictory to both the honor and position of the body, which takes a much higher rank. It is inconsistent, to say the least, to call "inheritors" of a Kingdom, the subjects of it. Individual subjection or allegiance does not constitute a Kingdom, lacking as it does the essentials of a Kingdom, such as is promised. Jesus is called, and by right, and in the covenanted manner, is, "the King of the Jews," "King of Nations," "King of the World," but is never called "the King of the Church."

Tuesday, April 18, 2017



“Also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will.” Eph. 1:11

The Solitary God is self-existent, self-contained, self-sufficient, and self-satisfied. He is self-existent in that He is not dependent upon anything external to Himself for originating or continuing existence, for "the Father hath life in himself" (John 5:26). He is self-contained in that He is complete within Himself and in no sense dependent upon anything external to Himself, "as though He needed anything" (Acts 17:25). He is self-sufficient in that He possesses all fullness and is therefore the fountain source for everything else, "seeing He giveth to all life, and breath, and all things" (Acts 17:25). And He is self-satisfied in that there is no reason external to Himself why He performs as He does. "He works all things after the counsel of His own will"

This is not a measured estimate of the future based upon the past. This is a revelation of the future which is known only by God and Who alone can reveal the future? It is certain to come to pass, for God is the One Who directs the course of history. (Eph 1:11; Dan 2:45).  "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:" "Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure."

 This plan was freely made, not of necessity. What is the meaning of God is free? It means He is limited by no one or thing except Himself. Out of everything that could happen, God determines what shall happen, and places these things in His plan. This plan includes all things. I have an inheritance which is explained in Vs. 17. Now I gain all His resources for I have fellowship with Him in all the larger purposes of His life and plan.  See Isa 49:5 "Who formed Me from the womb to be His Servant....For I am honored in the sight of My Lord." No one event can be absolutely isolated from the stream of history.

Matt 20:23 says "...but it is for those for whom it has been prepared by My Father." This is true freedom and an attribute of God. Cf. Psa. 135:6.

 The Authority of This Person in Rev 3:7 is His Possession of the Key of David. "He that hath the key of David."

This is the way of describing that government has been committed into His hands. He possesses the authority (cf. Isa. 22:20-23). Christ possesses the key to Hades (Rev. 1:18). Christ possesses the keys to the kingdom (Matt. 16:19). (These keys were delegated by Christ to Peter.)

Christ possesses the key of David as absolute authority. He works all things after the counsel of His own will (Eph. 1:11).

"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:"

In this case it has to do with a door of service (Acts 14:27; 1 Cor. 16:9; 2 Cor. 2:12).

It will readily be conceded that in this letter Paul reached the highest level of his teaching concerning the Church, as he reached that concerning the Christ in the Colossian letter. These particular words occur in the opening movement of the letter, in which he was showing how the Church was the outcome of a purpose and plan of God from before the foundation of the world. God had chosen its members to "be holy and without blemish before Him in love"; and in order that this purpose should be realized, He foreordained them to "adoption as sons through Jesus Christ unto Himself." The whole conception is stupendous, and as we read it in the light of what we know of our own weakness and waywardness of will, we wonder more and more. It is when that wonder threatens us with hopelessness that these words come to reassure, us. Our God is a God Who not only wills; He works; and He works according to His will. Notice how the thought moves backward until it reaches the will of God. That is the ultimate reach. Next in order is His counsel, and that is more than the will of God as desire. The word counsel <boule> stands for deliberate planning and arranging, in which the ways and means of carrying out the will are considered and provided for. Finally, when the counsel is complete, God works. He does in His own might, all that He has planned to do in order that His purpose may be realized. That is the place of our assurance and confidence.

He wills that I should holy be;
What can withstand His will?
The counsel of His grace in me
He surely will fulfill.

Note the important assertion here that God did not base our predestination on His ability to foresee our decision to accept Christ, but simply according to “the counsel of His own will.” In fact, He works all things—even evil things(!)—according to His own will. If it were otherwise, He would not be omnipotent. The fact that He allows evil, when He could prevent it if He so chose, and the fact that He allows Satan and wicked men to perform and instigate evil actions, knowing when He created them that they would do this, yet creating them anyway, can only lead to the conclusion that God is the ultimate cause (though not the immediate cause) of evil, as well as good. This conclusion would seem to compromise His perfect holiness, but any other conclusion would lead to the still more unthinkable denial of His omnipotence, and thus deny that God is really God! We can partly harmonize this in our understanding by saying that God has allowed (or even caused, if we press our semantics) evil for a finite time in order to produce a greater good in eternity, when all the ills of this present world will be long forgotten. Compare Rom. 9:18-23. We cannot fully comprehend or reconcile such matters in our finite minds, so must simply rest our hearts in the truth that whatever the Creator does is right, by definition, since He has created us as well as the very concept of right and wrong.



“With a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things upon the earth.” Eph. 1:10

Here is the 1000 year reign of Christ over the Kingdom of God arriving from heaven which it is also called. [Rev. 20] The millennial kingdom is the time of blessedness on earth for Israel restored to God, for Israel reclaimed to Christ, and lies beyond His Second Coming, beyond the resurrection of the dead. In the NT such terms as 'the regeneration' Matt. 19:28; 'the times of refreshing' Acts 3:19; 'the times of restitution' Acts 3:21; 'the kingdom' 1 Cor. 15:24; 'the dispensation of the fullness of time' Eph. 1:10.

Eph. 1:3-14 Here, “He” refers to the Father, as also in Eph. 1:6. The Father’s work of predestination is expounded in Eph. 1:1-6, the Son’s work of redemption in Eph. 1:7-12, and the Spirit’s work of sealing in Eph. 1:13-14. This passage (Eph. 1:3-14) is said to be the longest sentence in the Bible.

Christ is both Creator and Consummator of all things (Col. 1:16-20).

As far as the things of God, all things come from God and also return to Him. The Great Boomerang of God.

This plan is realized in and through Jesus Christ our Lord. Christ is the key to the riddle of the universe. <fullness of times> Not too early, never too late. Had He come sooner He would have come too soon; had He come later He would have come too late. He came when the Hebrew nation had prepared in the history of the world the great spiritual atmosphere resulting from the monotheistic doctrine of God. The history of that people is a history of persistent sin against God. However much the Hebrew nation failed, after the captivity they never again set up an idol. They went back to their land a broken, poor, miserable remnant only, under Zerubbabel, Ezra, and Nehemiah; with no king, no prophet, no priest; but a people who had learned the lesson with which they started, “Hear O Israel Jehovah thy God is one.” (Deut 6:4).

                My new relationship between heaven and earth is based upon these two prepositions <In the heavens> and <upon the earth>. Christ gains an inheritance in every soul He indwells. Christ is richer for having you (Vs. 18). You also gain an inheritance in Christ (cf. Vs. 14).

Monday, April 17, 2017



“For as many as are of the works of the Law are under a curse; for it is written, "CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM." Gal. 3:10

This one law of God carries as an integral part of it the appropriate penalties or sanctions to enforce its demands. Cf. Gal. 3:10; Rom. 4:15; 2 Cor. 3:7; Rom. 8:2. A law without a penalty is just good advice, you can take it or leave it. To emasculate the law of its penalties, and to call it: law, is a serious misnomer, can only confuse the minds of men, and finally bring all law into contempt or indifference, whether human or divine law. In ther long run, such a procedure may even empty Calvary of its deepest meaning.

Hypothetically, the law could save if men would keep it. Cf. Lev. 18:5; Rom. 10:5; 2:13. But this doing of the law had to be perfect. Cf. Gal. 3:10; James 2:10.  Did not the law provide for failure to keep it. Answer: yes. But at that moment one was thrown on the mercy and grace of God. God did not relax his standard. He merely provided a way to satisfy the holy penalty thus incurred.

 It was impossible, of course, for any Israelite or anyone else, to keep “all” the commandments of the law (James 2:10), and therefore they were all under the “curse” of the law. See Deut. 27:26. All men were already under God’s universal curse because of sin (Gen. 3:17-19), but now the curse becomes more explicit because the definition of sin has become more explicit. No one in Israel could any longer offer the excuse that they did not know what sin was, because the law as given to Moses had spelled it out quite clearly. “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law” (Rom. 7:7).

Sunday, April 16, 2017



“For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully.” 2 Cor. 11:4

ANOTHER JESUS The fact that a preacher or teacher talks about “Jesus” means little, for false prophets and false teachers have always invoked His name whenever it suited their purposes, and they still do. There are the “buddy” Jesus of country music, the "socialist" Jesus of liberal theology, the "esoteric" Jesus of the New Age and the "ritualistic" Jesus of sacramentalism, but none of these Jesus-figures are the Savior. The true Jesus is the Creator of the universe, the Word made flesh, the one Sacrifice for sins forever, the resurrected Lord and our coming King!

 ANOTHER SPIRIT There are movements today to present a ministry of the Spirit that fails entirely to be that of what the Holy Spirit came to perform for the Son as well as the Father. Instead of preaching Christ He is made to be preaching Himself and for their benefit. There are many evil spirits at large in the world who would seek to counterfeit the Holy Spirit in the believer’s experience if they could. We must “try the spirits.” “Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God” (1 John 4:2).

 ANOTHER GOSPEL Paul warned against believing any man or even any angel who came preaching some other gospel than the true saving gospel of Christ which he had preached (Gal. 1:6-9). If they preach another gospel, let them be accursed as Jesus. That is put to death on a cross, buried, and if raised after three days, that is the seal of the approval of the Father as it was for the Gospel Jesus preached. That gospel needs to include with it death, burial, and resurrection. That gospel must include the fullness of the Person and work of Christ, from eternity to eternity.

Thursday, April 13, 2017



“Let a man regard us in this manner, as servants of Christ, and stewards of the mysteries of God……but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses.” 2 Cor. 4:1; 6:4

In these words the participle "commending" has close connection with the participle "working" in the first verse of the chapter. "Working together with God . . . in everything commending ourselves as ministers of God." Here we have the secret of power and the burden of responsibility in all Christian service. Whatever we are called upon to be, or do, or suffer, we find the necessary resources in our fellowship with God, as we become more like Christ. Our responsibility is that we commend ourselves (first to God, and also to those among whom we serve), as ministers of God. Some of the things included in this "everything" follow in the Apostle's letter, first, things of trial, patience, afflictions, necessities, distresses, stripes, imprisonments, tumults, labors, watching’s, fasting, then things of grace; pureness, knowledge, longsuffering, kindness, the Holy Spirit, love unfeigned the word of truth, the power of God, then things of conflict, the armor of righteousness, glory and dishonor, evil report and good report. Then things of experience, the double experience of the servants of God, that of what the world thinks of them, and that of their secret life with God; deceivers, yet true; unknown, yet well known; dying and living; chastened, not killed; sorrowful, yet always rejoicing; poor, yet making rich, having nothing, yet possessing all things. In all these things, working with God--that is comfort and strength. And in all these things, commending ourselves as ministers of God--that is purpose and responsibility. See 1 Cor. 4:1 above.

Wednesday, April 12, 2017



“For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison,” 2 Cor. 4:17

The first impression made upon the mind as these words are read is that almost of amazement that Paul could speak of his afflictions as light. He had described them very clearly, as he spoke of himself and of those associated with him in ministry, as "pressed," "perplexed," "pursued," "smitten down," "always bearing about in the body the dying of Jesus," "always delivered unto death." And these were no mere figures of speech. Very literally these things were true. And yet, summing them all up, he described them as "our light affliction." Moreover, be thought of them all, not as foes but as allies of the soul, for he declared that in their totality as affliction, it "works for us." This was the conviction which made him speak of it as light. That to which intended was glory so wonderful that he could only describe it as "an eternal weight of glory." Still further let it be noted that this reference to glory was not merely to the glory of the life beyond. It was a present experience, and a growing one, for said he, affliction "works for us more and more exceedingly." In the process of affliction glory was present, and it grew. That is the real burden of all this teaching. Over against every description of affliction is one of glory, "not straitened," "not unto despair," "not forsaken," "not destroyed," "the life of Jesus . . . manifested in our body," "the life of Jesus . . . manifested in our mortal flesh." These are things of glory, and all the affliction which accompanies service works these things. Thus it always is. Fellowship with the suffering Savior is fellowship in the glory of His triumphs.

“Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body (which is the church) in filling up that which is lacking in Christ's afflictions.” Col. 1:24.

Tuesday, April 11, 2017



“Sufficient for such a one is this punishment which was inflicted by the majority, so that on the contrary you should rather forgive and comfort him, lest somehow such a one be overwhelmed by excessive sorrow…. For to this end also I wrote that I might put you to the test, whether you are obedient in all things.” 2 Cor. 2:6-7, 9

It is generally agreed that here Paul was referring to the man whom he had charged the Corinthian church in his former letter to exclude from its fellowship, in order that his spirit might be saved. It would seem that they had acted in accordance with his directions, and that the punishment had produced in him a true sense of his sin, and genuine sorrow for the same. In such an hour as this, that man was open to a new and strange device of Satan, that of the suggestion that for such as he there could be no mercy. Therefore the duty of the church was clear. They were to forgive him, and comfort him. If discipline is largely lacking in the Church of today, so also is the grace of forgiving and comforting those who, having done wrong, are truly repentant. How often, souls have been indeed swallowed up with, overmuch sorrow because of the harshness and suspicion of Christian people toward them in view of some wrong which they have done. It is true that there should be no toleration of evil out of a false charity, but it is equally true that there should be ungrudgingness and delight in forgiveness. Love never slights holiness; but holiness never slays love. Notice, moreover, Paul charged them not to forgive only, but also to comfort. There may be a judicial forgiveness which is hard, and leaves the soul always conscious of the past. Comfort takes the soul to the heart, and forgets. That is how God forgives, and so should we who are His children. In such an hour as this, that man was open to a new and strange device of Satan, that of the suggestion that for such as he there could be no mercy. Isn’t it sad as we see men follow the lead of Satan in this situation rather than the Teacher and Lord of John 13:13. We are to follow His lead being obedient in all things as Him and not Satan who fell short in all.

Sunday, April 9, 2017



“And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, that God may be all in all.” 1 Cor. 15:28

This passage certainly does not teach that the personality of the Son will ever cease. When His redeeming work is finally complete He will resume absolute sovereignty in the mystery of the Trinity. When He emptied Himself it was in order to redeem, and only as the Son of Man will He be subjected. For redemption the Servant reigns. The final subjection will be that of the passing of the Servant relationship which began in Phil 2:6.

 In John 14:28 Jesus said something which must not be as expressing all truth. Our Lord did say, "My Father is greater than I," but did He not also say in John 14:9, "He that hath seen me hath seen the Father?" By bringing these two together you touch the mystery of identity and difference. Moreover, the declaration, "My Father is greater than I," must be interpreted by the whole context, where He was speaking of the witness of God to Himself, as a teacher employing human speech, and needing verification. The term "Son" does not necessarily imply inferiority, for in using it of our Lord we must cancel the limitations of time. Eternal Fatherhood and Eternal Sonship are both terms which break through the limitations of finite things and leave us in the realm of mystery. The Son is to be subject to the Father only in the sense in which He was the Servant of the Father, accomplishing a mission, after the completion of which God becomes all in all.

Saturday, April 8, 2017



“For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him.” 1 Cor. 15:27


Divine restoration of all creation back to the original order. vs. 25-28.

The Kingdom being given by the Father to the Son of Man, we can, keeping this fact in view, appreciate the fact stated in 1 Cor. 15:27-28, viz: "But when He saith, All things are put under Him, it is manifested that He is excepted, which did put all things Under Him," etc. As this point will be brought up under the perpetuity of the Kingdom, it is only necessary to add, that a Theocracy in the very nature of the case, as seen in the form of the Kingdom, in its past history as given, and in the manner of its future restoration under David's Son must ever retain the position of being subordinate to the Divine Will of the Father as the creation began. This Theocratic idea Paul seeks to impress, and this very subordination is essential to our doctrine of the Kingdom, being indicative of a Theocracy here on earth.

This subordination is manifested in the investiture as described by Daniel 7, and will be most strikingly exhibited at "the holy mount." The place of public inauguration by "the Ancient of Days."

Friday, April 7, 2017



“What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.” 1 Cor. 14:26

That is the test of the exercise of spiritual ministry within the Church the ministry which in its holy fellowship may be exercised by any of its members as they are led of the Spirit of God. There is to be liberty for such ministry, but only in so far as its exercise tends to edification. And let it be remembered that this idea of edification so often occurring in the apostolic writings, is never that of the deepening of the spiritual life of the individual. It is always that of the erection of the house, the making of the entire building, and so the test of ministry is that of its value in perfecting the Church. This is a simple test, but its effects are far-reaching. No member of the fellowship has any right to exercise a gift, even a gift bestowed by the Spirit, in order to secure glory or popularity. Of course, this needs no argument, but so subtle is the self-life, that it does need to be constantly kept in mind. Moreover, no member of the Church has any right to exercise a gift in the assembly in order to personal advancement in Christian life and character. There is a place for such exercise, but it is in loneliness, it is to be done "to himself and to God." God is in no need of leaders in His church (Matt. 23:10), only servants (Mark 10:44). It is not a business and business practices have no place there. He charges no fees for salvation is free and by grace. The law of ministry within the Church is that of selflessness. When there is no seeking for glory, and no thought of profit to one's own soul ministry becomes powerful.

Thursday, April 6, 2017



“….bears all things, believes all things, hopes all things, endures all things.” 1 Cor. 13:7


 The little phrase "believeth all things" must be interpreted by the preceding and following phrases. The apostle had just been saying that love "taketh not into account of evil; rejoiceth not in unrighteousness, but rejoiceth with the truth; bears all things," and then proceeds to say, "hopes all things, endureth all things." These surrounding phrases makes it practically certain that the phrase "believeth all things" means believe all the best things. This surely is the attitude of love. It refuses to give credit to rumors or reports of evil things, and holds on to belief in the best. Rumors not allowed. Our Democratic party needs to practice this truth as they are still searching for a possible tie with Russia to cause their party to lose as they attempt to undo the ideology of the original founders of this country which had a Christian make up. Christ will not rule by rumor but using the truth He left us to follow. As our country continues to disintegrate because of their abandonment of the truths of scripture which lead to eternal life.

Wednesday, April 5, 2017



“And there are varieties of effects, but the same God who works all things in all persons.” 1 Cor. 12:6


God has a plan from eternity past and a known part is that the Son is to be subject to the Father only in the sense in which He was the Servant of the Father, accomplishing a mission, after the completion of which God becomes all in all (1 Cor. 15:24). He still is God. This plan to the saved is "wisdom" (1 Cor. 1:24), to the worldly it is foolishness (1 Cor. 1:21). This plan is such a good plan, ingenious, and so beyond our comprehension that the Spirit unfolds its every part to us, the "things of God" 1 Cor. 2:11. Even Satan has problems with this plan (1 Cor. 2:8-9). Many who seem to follow Christ at times have many things they fail to comprehend. The greatest Teacher and Lord (John 13:13) knows those that are truly His and He takes no FOOLS home.

Tuesday, April 4, 2017



“For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God.” 1 Cor. 11:12

Another very clear New Testament statement concerning the supernatural origin of mankind is found in 1 Cor. 11:8, 12 "... man does not originate from woman, but woman from man.... For as the woman originates from the man, so also the man has his birth through the woman....” Paul is quite obviously stating that while all men (and women) today have mothers, all women (and men) had their ultimate origin in a man (Adam); because, as he had announced earlier to the "men of Athens" at Areopagus, God "made from one (i.e., Adam), every nation of mankind .....”(Acts 17:26). God accomplished this, of course, by Adam through Eve, who was therefore "the mother of all the living" (Gen. 3:20). But all of these statements can only be true if theistic evolution is false, for otherwise the first woman would have come physically from a female animal, not from a human male. So the slime the sun warmed and the monkeys we evolved from take just as much faith to believe than that of God taking dirt and creating us in His image and likeness..

Monday, April 3, 2017



“All things are lawful, but not all things are profitable. All things are lawful, but not all things edify.” 1 Cor. 10:23

Let us remember that when the Greek used this phrase and declared "all things are lawful," he referred to the sum total of material things and moral values, and all the forces of life of which he was conscious.  How, then, did Paul use the term "all things"? We are not left to speculation. In 1 Cor. 3:21-23 is his own definition. "Wherefore let no man glory in men. For all things are yours," and then there is a parenthesis evident in the fact that the main argument is taken up at vs. 23, so that if you read directly from that central word of the 21st verse  to the end of the 23rd verse, you will find the main statement, "All things are yours . . . and ye are Christ's; and Christ is God’s." Between the first affirmation, "All things are yours," and the latter words there is Paul’s exposition of his own use of the phrase, "all things" "whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come." Not only, therefore, does the Apostle include all that the Greek philosopher included, but he sweeps out into a realm that far transcended anything that the Greek philosopher saw or understood. "All things are yours; whether Paul, or Apollos, or Cephas." The naming of these men is the naming of emphases of truth for which they stood and the words of grace they added to the lives of those that they ministered. Every system of thought is yours. Again, "the world" is yours, with all its forces, and its movements. And "life," which you are perpetually attempting to analyze and account for; and "death," which to you is but a cessation of life, and a mystery, but the point where you are set at liberty and unstraightened, both are yours, that is "things present," an inclusive phrase which is the boundary of the thinking of the Greek philosopher; and things to come, which Greek philosophy denies, but which Paul includes in his "all things." Thus, when Paul wrote, "all things are lawful to me," he included all the schools of thought, and the world, and life, and death, and things present, and things to come. All are in the constraints of the Law. Then notice the claim in its nature as well as in its inclusiveness, "All things are lawful." Here, again, we take the word "lawful," and ask what its real meaning is. The root idea of the word is that of being out upon the public highway. It is the opposite of imprisoned. With regard to all things, I have liberty, I am not in prison, I am not shut away from any of them. I am on the great highway walking amidst them, and I am free. I have power and authority in respect to these things; they are permitted to me. He thus affirmed the freedom of the Christian man with regard to all things in the universe of God—material, moral, and spiritual. If we are to understand what the Apostle means there must be contextual exposition. You will find in 1 Cor. 2:15 a principle of discrimination. "He that is spiritual judges all things." The Christian man in the midst of things lawful to him does not take them promiscuously, but with discernment. He puts upon things lawful to him the measurement of the infinite. He that is spiritual judges or discerns all things. Further on, we have a balance of relationship. "All things are yours" is not his last word, for he adds, "and ye are Christ’s and Christ is God's." The final thing for the Christian man is not the all things which are lawful, but the Christ who reigns over him, and God Who is at the back of the Christ. It is a great cosmic conception which the Apostle gives us here. First, the infinite God, then Christ, then the  Christian man, and, finally, all things stretching out beyond him, the man recognizing that he is crowned in the midst of all things, but never forgetting that he must exercise the principle of  discrimination in dealing with them.

Sunday, April 2, 2017




Gen 1:1 Plural Subjunctive singular verb which reveals unity between the plurality of the Godhead

Gen 1:26 "us"

Gen 3:22 "us"

Gen 11:5-7 "us"

Isa 6:8 "....who will go for Us?"

Isa 44:6 2 Persons saying the same thing

Isa 48:11-16 Speaks of 3 Persons    Lord God
                                                                His Spirit

Psa. 33:6      3 Persons            Creation Account 'Word' Speaker
                                                       Breath (Spirit) Energizer

Psa. 45:6-7 2 Persons

Mark 12:28-29 Unity of God leads up to:

Mark 12:35 Reason why Jesus should be worshipped

John 6:27 Father called God
Rom 9:5 Son called God
Acts 5:3-4 Spirit called God

Luke 1:35 {All three involved in His birth}

John 15:26 {clearly distinguished from One Another (Diversity) in function only              
See Note 1 below

Matt 3:13-17{All three involved with the inauguration of His work here on earth}

John 10:31 Father and Son

1 Cor. 3:16 Father and Spirit

Rom. 8:9 Christ and Holy Spirit

John 14:16, 18, 23 Father, Son, Spirit

2 Cor. 13:14 All three of the Godhead involved in the perfecting of the bride through grace

2 Thess. 2:13-14 Glorification of the believer the outcome from the activity of the trinity

Eph. 4:4-6   No order to their Naming

1 Cor. 12:4-6 Gifts, ministries, and effects afforded from the Trinities work

Jude 20-21  Leaning on the Trinity for building towards a perfect ending through mercy and grace and prayer

Titus 3:4, 6   Fathers work attributed to Jesus

Note 1: Men and women go to hasty conclusions concerning verses which seem to raise question on equality rather than what they are supposed the distinction based on priority.