Book - Core Teachings of The Bible

AIM
The aim of this book is to show that

there are only a handful of core
teachings in the Bible, and that
throughout the ages believers have
essentially understood the same Bible
message. This book investigates and
outlines these concepts – and shows
how everything else revolves around
them. Understanding these is essential
if we are to grasp the real purpose and
meaning of life. Furthermore, these
things have been revealed so that we
can not only know about God, but come
to know God (Jn.17:3). This is the
practical objective of the Bible’s
teachings, for God wants us to really
understand and know Him, so that we
THE CORE might love Him and His ways, and

manifest that love in how we treat
others and in the choices that we make
in life (Mark.12:29-31). This is designed
TEACHINGS to work towards fulfilling God’s original

purpose with the creation – to fill the
earth with men and women who have
been made in God’s image and likeness
OF THE BIBLE (Gen.1:26-28, Col.3:9-10, Eph.4:20-24,

2.Pet.1:3-4). This will only be fully
completed when Christ returns and
establishes God’s kingdom upon the
earth, as originally purposed.
K.B. Hammond
Forward.
©The Core Teachings of the Bible
Table of Contents
Forward. ...................................................................................................................................... 2
1. General introduction to this book. ........................................................................................ 3
2. The common human experience. .......................................................................................... 4
3. Is there a greater purpose to life? ....................................................................................... 19
4. The only source of knowledge and truth about God. ............................................................ 26
5. The five core teachings of the Bible. .................................................................................... 33
1. Revelation ................................................................................................................................. 34
2. God ............................................................................................................................................ 35
3. Man ........................................................................................................................................... 50
4. Jesus .......................................................................................................................................... 62
5. The Purpose of God ................................................................................................................ 101
6. The problem with wrong ideas and beliefs about God. ...................................................... 122
7. Christ died for our sins – what does this mean? ................................................................. 128
8. How God, working through Christ, dealt with the problem of Sin. ...................................... 147
9. Defining Satan, the Devil and Demons. .............................................................................. 171
10. Faith and grace defined. ................................................................................................... 198
11. What the Bible says about God’s way of salvation. ............................................................ 209
12. Three very important promises found in the Old Testament. ............................................. 250
13. The Spirit of God and spiritual experiences. ....................................................................... 266
14. Being born again as a new creation. .................................................................................. 275
15. Bible teachings are for a purpose, they are not just academic. ........................................... 281
16. The Conclusion of the matter. ........................................................................................... 285
17. Final comments. ............................................................................................................... 288
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The Core Teachings of the Bible
Forward.
Forward.
The Bible’s primary message is about the restoration AND completion of God’s original
purpose. This is the central meaning of the gospel message. This work of restoration is bound up
in the life, death and resurrection of Jesus, while the full completion of God’s purpose will only
come to pass after the return of Christ and the establishment of God’s kingdom on the earth.
The core teachings of the Bible align with this primary message. Essentially, the core teachings
we will enumerate in this book are a simple set of basic concepts and beliefs that have been
understood and held by believers since the beginning. It is an unfortunate fact that time and
tradition have obscured many of these ideas and they have been largely replaced by a watered
down version of the original. As a result, what is generally advanced as religion, or even
Christianity, is often little more than a poor shadow of the original.
It is a Bible teaching that its message is transformational – designed to change our thinking and
behaviour. It is meant to give meaning and purpose to life. This book has been written to assist
those who are seeking for clarity of understanding, and are trying to make sense of the meaning
of life. Many of us are not satisfied with the standard explanations offered, whether they be
from; religious teachers, philosophers or scientists. Something seems to be missing. This book
seeks to answer some of the larger questions of purpose and meaning that elude us.
‘What is Truth?” (John.18:38). This was the rhetorical question that Pilate asked Jesus while he
was sitting in judgement. He, like so many others did not really want to know the answer to his
own question. Jesus was a dilemma to him. How could this man, who was a powerless prisoner
of the lowest social status facing a brutal death, show so much confidence and control? His
demeanour surprised and unnerved Pilate. Jesus was unlike any other man. Pilate’s statement
was in response to Jesus’ own words, where he had said that he was born to be a king, and that
he had come to bear witness to the truth? What did he mean and how were Jesus’ words
related to his life’s work and his own impending death? What truth was he bearing witness to?
The answer to this is the answer to one of the most important questions of life. It is a central
theme of the Bible, and is closely related to God’s declared purpose. This is the question that all
of us should seek to answer. In this investigation we will find that the answer is not what most of
us think, nor in line with what is often taught. The writer believes God’s answer is in the Bible
and that it is very clear, very powerful and yet it is also largely misunderstood.
K Hammond
This book was first written in 2013, but many changes have been made since to try and improve
its readability. These changes continue. This edition is dated 31 January 2019
© Copyright. This book remains the sole property of the author, and is provided free of charge to all. It may be
copied and distributed in any format, as long as it is done so in its entirety and without charge. Any other use
may only be with the author’s express written consent, 2013. (k.b.hammond2014@gmail.com).
An electronic copy of the book in PDF is available on the Vault, via the hyperlink which is located here
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General introduction to this book.
1. General introduction to this book.
The 21st century has brought us to an age of increasing complexity and sophistication, which is
being driven by scientific advancements on a scale never seen before. These advancements are
coupled in a peculiar way with a veneer of rationality that is difficult to reconcile with the
advances in science. While science seeks to explain and explore every detail of the material
universe, the media and entertainment industries are bombarding us with increasingly puerile
levels of information, often delivered in oversimplified sound-bites backed by expertly crafted
imagery for easy acceptance. The outcome is a society which has begun to lose the ability to
think and reason critically on the deeper questions of life.
Throughout the ages, philosophers, wise men and religious teachers have spoken and
speculated on the meaning and purpose of life, often coming to incomplete and vastly different
conclusions. To most people, the answer seems as elusive as ever.
Today we are bombarded with books and opinions that promote versions of wisdom that are full
of tales and stories designed to motivate and instruct us in how to overcome adversity, live more
complete lives, be successful in our relationships and in our careers. While these things may
provide some value in the short term, they do not address the one question that is more
important that all others: ‘What is the meaning and purpose of life’?
To try and shed light on this situation we will begin by exploring the general challenges faced by
the average person in their day to day life. After this, we will then look more closely at the
Bible’s teaching on these matters. The author believes that the answer to the great question of
‘purpose’ has been revealed by the God of heaven since the beginning. He further believes that
today God’s answer is found recorded in the Bible, but it has unfortunately been largely clouded
by religion, philosophy and traditional wisdom.
In other words, what God has revealed has been largely misunderstood by the majority of
people, including those who are considered experts. We have been misdirected from finding the
truth on these matters, most often unintentionally – for we have a tendency to re-shape
information so that it fits into our pre-existing belief systems and world view. We do this
because we interpret information according to the pre-set models that we have been
conditioned to accept. This natural behaviour is sometimes called ‘confirmation bias’.
Unfortunately, this is how most people approach the Bible. When we read, we pour the words
and ideas into the form or pattern that we have already adopted, and thereby confirm our own
conclusions. This approach can blind us to the true intention of the message. Most of these
biases are received by tradition and imprinted on us by education, in one form or another.
All of us have biases, but if we are to achieve our goal of discovering the truth of the Bible’s core
message we will need to overcome our natural biases (or at least check them at the door). To
enable our quest, we will be examining numerous scriptural references so that the reader can
consider the weight of evidence. The reader is encouraged to read both the references and the
context from which the references are taken, so as to familiarise themselves with the veracity of
the ideas presented. The Bible references used in this book will mostly be taken from the New
King James Version, but any good modern translation should also say the same.
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The common human experience.
2. The common human experience.
The Human trait of curiosity – what is it all about?
In the opening words of his work on Metaphysics, Aristotle wrote, “ALL men by nature desire to
know.” It is true that we humans, unlike all other creatures, almost universally seek to make
sense of the world in which we live. We are curious and fitted with intelligence and perceptions
well in advance of all other creatures, to the extent that we are self-aware. We have the capacity
to think and act outside of ourselves, beyond our own natural instinctive responses. We are able
to ponder both the causes of our own experiences as well as the effects of the choices we make
and of the greater consequences of past and current experiences and events.
With education, we are also able to discern between right and wrong, good and evil, and make
what we term moral choices. Lower creatures are not able to think on this level. Some term this
consciousness, and others self-awareness. The important point to note is that this level of
awareness is the natural expression of our physical organisation or being, and that it is an innate
capacity or potential that we are uniquely born with, and that develops in us.
The well-known physicist Michio Kaku said, ‘sitting on your shoulders is the most complex
object in the known universe’. Our brains weigh around 2% of our body weight, yet uses about
20-25% of our basal metabolism, far higher than any other creature. This capacity and its unique
level of conscious awareness causes us to seek for meaning and purpose in our individual lives.
The author of this book believes that this unique ability is a very precious gift from God, and that
it is directly related to God’s stated purpose with mankind. Although most people are naturally
curious to know the purpose of life, to follow the “desire to know”, few stretch themselves to
really find complete answers. Most of us find some pearls of wisdom and purpose and seem to
be satisfied with them, but time and circumstances tend to numb us to greater possibilities.
Others pursue these questions seriously and find what they believe are answers in the many and
varied religious disciplines and spiritual experiences that the world offers. There are many
versions of these and some of them are very clearly and powerfully articulated. However,
many/most of these are also quite contradictory to one another. Others seek for some unifying
synthesis between the various opinions. But all of these may be no more than mere speculations
by those who do not recognise the truths revealed by God for what they really are. The Apostle
Paul relegates all forms of human wisdom to the ‘times of ignorance’ (Acts.17:30), and the Bible
generally classifies them as human vanities and a form of idolatry.
The human awareness experience begins to affect most of us in our teenage years when we are
at our most curious, but over time the curiosity often wanes and the general business of life
tends to take over and fully occupy us. Some fill their lives with sensory pursuits, family life, the
pursuit of knowledge and learning, dedication to career advancement, the pursuit of fame, or
the pursuit of wealth and power. All of these things allow us to gain some measure of control in
an uncertain world, and can bring us a sense of purpose and satisfaction. We may then
rationalise this activity in that it may give us a sense of meaning. Many now call this ‘making a
difference’. That is, that our efforts somehow add to the contributions of others to make the
world a better place. This has been the accepted rationale of many well intentioned people.
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But even if we are fortunate enough to have achieved everything we seek for in life, there
remains in many of us a nagging feeling that perhaps we are missing something. Although we
may have achieved a level of success recognized by others, what really have we achieved? How
long will it last, and did it really make a lasting difference? Isn’t history replete with examples of
people who have lived and died striving for the same thing? Have not societies and nations risen
and fallen on these same basic assumptions? Are we missing some important information - facts,
ideas and concepts? Have the leading lights of society, our authority figures and thought leaders,
also been side tracked from the really important pursuit of meaning and purpose by the pursuit
of some form of material recognition? Perhaps they are just simply ‘the blind leading the blind’?
Self-Awareness – and the Choices this Awareness Brings.
As self-aware beings, we are continually confronted by the incredible complexity of the natural
world we live in. How do we understand it? We note this type of complexity in our modern
technological world, but sometimes take for granted the far greater complexity and order of the
natural world. Is this order and complexity the work of chance, or is there a mind at work that
has set all these things in order? Are the laws of nature and the general order we observe
evidence of intelligence? This is the challenge we are each confronted with.
Most of us don’t really seek for answers but are generally satisfied by the consensus of opinions
advanced by society’s authority figures and thought leaders. We do this subconsciously. Adding
to the problem is the self-evident fact that total objectivity is rarely possible, since every one of
us has prejudices that colour our reasoning and conclusions. This often works in ways that we
are not even aware of. This is a peculiar quirk of the human condition. Our ability to be totally
objective is often inhibited by our education, culture, peer group or simply our preferred group’s
prejudices. Most of us have an innate bias to conform to the consensus position of the particular
group that we identify with. This causes us to rely upon the conclusions of others and to trust in
those who are experts at articulating positions. We often rationalise it this way, “if they cannot
get it right and tell us the answers, who really can?”
Yet, are they really supplying the right answers? Are they interpreting all the evidence correctly
and objectively, or are they, like the rest of us, simply the victims of a hidden subjective filters in
the mind that arrange facts to suit a preconceived or accepted model? On this question, recent
studies conclude that “This so-called “bias blind spot” happens when people cannot detect bias,
or flaws, within their own thinking. “If anything, a larger bias blind spot was associated with
higher cognitive ability,” the researchers of the 2012 study wrote in the abstract.”1
To overcome subjective interpretations, science has developed a method to interpret the world
we live in. It is called ‘The Scientific Method’, or ‘Methodological Naturalism’, whereby ONLY
natural causes are considered possible explanations for anything. This approach is rigorously
practiced and enforced by a well-developed peer review process. This is the method used to
interpret the present, as every rational person would agree that a return to the dark ages and
the superstitions of the past, would certainly be a step backwards from reality and truth.
1
See the articles in the following links, here and here.
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However, this raises some important questions. Is this methodology sound when interpreting
everything to do with the past and when thinking about the future? Our natural response is that
this sounds like a reasonable approach. However, it is based upon the assumption that the past
has always been as the present, and that the future will always be the same. This assumes that
only currently known or postulated natural mechanisms can be used to explain the past, or
envision the future. What most people do not realise is that this rationale is a derivative of a
philosophical position called ‘Philosophical Naturalism’, ‘Naturalism’ or ‘Materialism’.
Materialism is a philosophical position that assumes that only ‘Matter’ and ‘Energy’ exist, and
that there is no higher ‘Mind’, or God greater than or outside the laws of the known universe.
Materialism can be noted in the words of Carl Sagan - “The cosmos is all there is or ever was or
ever will be.”2 Once Materialism is accepted, this way of thinking will affect our world view, and
how we understand the meaning and purpose of life. It will function as a filter that affects how
we understand the world we live in, both past, present and future. Materialism has grown in
popularity since the 19th. Today, it has been almost universally adopted, often unknowingly. It is
also one of the main (philosophical) drivers beneath some modern scientific theories.
Contrary to this mode of thinking, most thinkers and scientists before the 20th century, including
the commonly accepted fathers of science, men like Newton and Boyle, believed in Mind,
Matter and Energy. They believed that the incredible complexity that we see in the universe and
in the world sprang from a Mind that designed, made, set in order, and sustains all things. As
Isaac Newton famously said, “Gravity explains the motions of the planets, but it cannot explain
who sets the planets in motion.” And again, “This most beautiful system of the sun, planets
and comets, could only proceed from the counsel and dominion of an intelligent and powerful
Being.”3 This mode of thinking was in accordance with the Bible’s testimony (Rom.1:18-22),
which caused early scientists to expect to find order everywhere in the universe.
Of special note here is the simple fact that the Biblical record challenges the assumptions of
Materialism. Christianity itself is founded upon the life and works of Jesus Christ, whom we are
told was born of a virgin, and was after his crucifixion raised from the dead. Now these two
things are both impossibilities, according to scientific naturalism. The OT Jewish religion was also
founded on similarly impossible events. The original Passover, the crossing of the Red Sea, the
events recorded at Mount Sinai, and the manna in the wilderness are all likewise outside of
natural mechanisms, and therefore considered as unscientific.
This raises some interesting questions. Is it reasonable to search for God only within the natural
world and make him subject to natural laws? Can we discount the evidence of witnesses
because accepting their testimony sits outside the bounds of a philosophical position and its
methodology? That is, the testimony of miraculous events as well as the existence of a
Supernatural God not constrained by natural laws must be false, because it does not conform to
some of the underlying demands of modern scientific theory and its naturalistic methodology.
2
Sagan, C., Cosmos, p. 4, 1980. Sagan was both a scientist and a science fiction writer.
3
Isaac Newton, The Principia: Mathematical Principles of Natural Philosophy. Similar quotations are also found
in General Scholium.
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This form of reasoning can quickly become circular, as it ends up begging the question. It
assumes that the conclusions of Materialism are correct and therefore it cannot accommodate
or allow for anything that is not limited or defined by Materialistic philosophy.
Moreover, the Bible records many things that are also likewise impossible, according to
Materialism. What do we therefore do with the Bible’s testimony? Do we -
1. Reject it outright as a book of fables, from a deluded people, written in the dark ages of
human existence? This is the position taken by sceptics and atheists, or
2. Do we massage the record, ignore the things we are not comfortable with, and only accept
those we are comfortable with, thereby compromising much of what is written? or
3. Do we try and understand it for what it says, and consider the possibilities this may bring?
That this book is what it claims to be – that is, God’s revelation of both himself and of His
will and purpose. To do this, we may need to check our prejudices at the door.
The second option is commonly held, particularly among religious groups. This was the method
used by many of the famous men of the past. Men like Thomas Jefferson, the third president of
the USA and one of the most intelligent men of his generation. He is alleged to have created his
own composite Bible by removing all the parts that refer to anything that is not natural, and kept
only the sayings and teachings of Jesus whom he greatly admired. But is this filtering method
really fair to the text and the ideas it presents? If we are to remove some of the record, where
do we stop? How can we trust any of it if we doubt some of its testimony and teachings,
particularly given the overall God centred themes used throughout the Bible?
We will note here that the Bible claims to be the written testimony of select witnesses who
either observed events first hand, spoke with those who did, or were told things by Divine
communication. These men were in a very privileged position, as they sometimes worked and/or
witnessed miraculous signs and wonders that were designed to authenticate the message they
were given (Luke.10:24, John.20:29). The cost of this witness was great. However, the
miraculous things themselves were only given to establish the authenticity of the message.
In general, these witnesses received no benefits in their lifetime. In fact, often, after a lifetime of
difficulties and persecution many of them were put to death by their contemporaries because of
their testimony (1.Cor.15:19, Acts.7:52, Acts.9:16, Heb.11:32-40). Jesus himself was the greatest
example of this. At the end of his life he had no assets, and even his clothes were stripped from
him so that he died both penniless and naked. It is evident that this was done to add weight to
the truthfulness of the message that he and his ambassadors spoke, for wherever temporary
rewards exist deceit and corruption are usually not too far away.
In contrast to the experiences of these witnesses, imposters can be identified. In the field of
human behaviour, it is known that most people only do things when they receive a benefit or
some form of compensation for their efforts. False teachers can be identified by this standard.
Look at the lives of the founders and leaders of many popular movements and you will often find
evidence in such things as; - the accumulation of power, wealth, property, assets, privilege,
fame, pride, and the practices of sexual excess. These are the wages that they obtain for their
efforts. In the words of Jesus, “they have their reward” now (Matt.6:2, 5, 16), and as he says in
another place, “by their fruits you shall know them” (Matt.7:15-20).
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Returning to our general theme, in the following reference we are told that nature itself has
been designed by God to challenge us to search out the one who set it in order. In this search we
need to be aware of wrong ideas and false teachers. The following diagram seeks to map this
process and the basic choices we face as we consider the world and universe we live in.
Rom.1:20. For since the creation of the world His invisible attributes are clearly seen, being
understood by the things that are made, even His eternal power and Godhead, so that they
are without excuse,
Self Awareness alerts us to the Design & Complexity in Nature, and of a Mind at
work. This challenges us, yet tells us nothing of the will and purpose of God.
The Pursuit of Meaning and Purpose – Can it be found?
Where can we find meaning, not just for the everyday things of life but for the real purpose of
life itself? In the modern era we are surrounded by those offering opinions, and it is difficult to
find sound and unbiased advice. Even those who proffer advice often have private agendas and
questionable motives. Are they qualified to offer advice, do they really know the answers
themselves, or are they just faux-experts, wordsmiths selling a product for profit? This can hold
true for all popular guides, including philosophy and sometimes even science.
Consider the popular book, ‘How to Win Friends and Influence People’ by Dale Carnegie.
Carnegie made a fortune selling his books, his expertise, his self-improvement programs and his
own skills as a lecturer. His famous book was one of the best-selling books of the last century.
How qualified was Carnegie to give advice? Very qualified it seems. He was a man who had many
failures. It is alleged by some that he was a failed farmer, a failed actor, a failed businessman,
and a failed husband and father. Who better to take advice from?
Certainly he was able to rise from failure to material success. He advised people to "Develop
success from failures. Discouragement and failure are two of the surest stepping stones to
success." Carnegie’s success came from advising others how to live and prosper. His own
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example of failures and subsequent drive, entrepreneurial skills and salesmanship made him a
popular and wealthy man at the time of his death.
Yet, we can’t avoid feeling that something is missing. How can someone who was so
unsuccessful in many of the basic avenues in his own life make his fortune advising others how
to live and succeed? Are his words genuine, or are they just another product for sale? Do they
really make for a better person, or is there a level of superficiality here that appeals to the
popular desire for easy and simple answers? Moreover, even if one followed his advice and
achieved a level of recognised success, does this really make a lasting difference and has one
really found the meaning and purpose of life?
Solomon’s wise words.
By way of contrast, let us consider the words of Solomon, King of Israel, who lived about 3,000
years ago. He was noted as the wisest man of his times. The Bible tells us that God gave him
wisdom beyond his contemporaries.
1.Kings.4:29-31. And God gave Solomon wisdom and exceedingly great understanding, and
largeness of heart like the sand on the seashore. Thus Solomon’s wisdom excelled the wisdom
of all the men of the East and all the wisdom of Egypt. For he was wiser than all men—than
Ethan the Ezrahite, and Heman, Chalcol, and Darda, the sons of Mahol; and his fame was in all
the surrounding nations.
Solomon speaks of his search for meaning and purpose in the book called Ecclesiastes, which is
generally attributed to him. He tells us that he had been given wisdom, riches and power, and
that he used the opportunity these things gave him to find meaning and purpose.
Eccl.1:13. And I set my heart to seek and search out by wisdom concerning all that is done
under heaven; this burdensome task God has given to the sons of man, by which they may be
exercised.
The book of Ecclesiastes goes on to record his search for purpose in the everyday pursuits of life.
Even though he had at his disposal almost unlimited resources, in the end Solomon could make
no sense of it. There is no overriding justice or fairness in the world at large, nor any innate
purpose that could be found by pursuing life’s pleasures. In fact he repeatedly speaks of the
vanity or emptiness he found in all of life’s pursuits, for ultimately time and mortality will bring
all our works, pursuits, fame, riches and achievements to nothing.
Eccl.8:14. There is a vanity which occurs on earth, that there are just men to whom it happens
according to the work of the wicked; again, there are wicked men to whom it happens according
to the work of the righteous. I said that this also is vanity.
Eccl.9:11. I returned and saw under the sun that— The race is not to the swift, Nor the battle to
the strong, Nor bread to the wise, Nor riches to men of understanding, Nor favor to men of
skill; But time and chance happen to them all.
Although Solomon himself may appear to be frustrated by the overall vanity of life he does not
say that there is no purpose to life. He speaks both of the sense of fulfilment and pleasure that
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comes from living an honest, modest and contented life (Eccl.2:24-26, 5:18-20, 9:7-9), but his
primary objective has been to find the overall purpose of human existence. To that end,
Solomon declares this purpose and speaks of it in his final words.
Eccl.13:12. Let us hear the conclusion of the whole matter: Fear God and keep His
commandments, For this is man’s all.
Here Solomon concludes that true meaning is only to be found in knowing God and his purpose
and ways, and by keeping his words. This is man’s whole duty and purpose, man’s all.
Life is uncertain and subject to vanity.
Jesus speaks in similar terms to Solomon on the uncertainty of life. Bad things happen to people,
and there is no accounting for it. They are simply the product of time and chance, that is, the
work of chance happenings or the work of evil men. The following reference demonstrates this.
Luke.13:1-5. There were present at that season some who told Him about the Galileans whose
blood Pilate had mingled with their sacrifices. And Jesus answered and said to them, “Do you
suppose that these Galileans were worse sinners than all other Galileans, because they
suffered such things? I tell you, no; but unless you repent you will all likewise perish. Or those
eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse
sinners than all other men who dwelt in Jerusalem? I tell you, no; but unless you repent you
will all likewise perish.”
Jesus is saying that these things are part of the general uncertainty of life. It is possible that any
one of us may be subject to evil experiences. Often, evil things do not come because some
people are worse or more evil than others. Jesus’ advice is that we should use the time we have
to find the truths of God and repent. The word repent means to change one’s mind or direction,
and the direction Jesus recommends involves hearkening to God’s word (Matt.4:4).
The Apostle Paul also speaks of these things. He said that God made the world subject to vanity
or emptiness. This is a very important point and one we need to think carefully about. Paul goes
on to say that God has done this on purpose, so that people might not set their focus, goals or
sole objectives on this life, but look for greater meaning by ultimately aligning themselves with
God’s declared purpose, which he calls ‘hope’.
Rom.8:20. For the creation was subjected to futility, not willingly, but because of Him who
subjected it in hope;
Assessing real value.
Importantly, Jesus also speaks of the quest of men to find the things that are most valuable in
life. In the following parable he speaks of a man seeking goodly pearls, which are clearly meant
to represent the things that people find valuable, whether physical or abstract things. Even
though these things exist and may be of some value, there is beyond them all ‘one pearl of great
price’, which is more valuable than all the others combined. To acquire this pearl, the man in
the parable sells all else to attain it. Consider the words of the parable.
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Matt.13:45-46. Again, the kingdom of heaven is like unto a merchant man, seeking goodly
pearls: Who, when he had found one pearl of great price, went and sold all that he had, and
bought it.
From this parable it is evident that Jesus is saying that there are many pearls in life - many things
that we seek for that are treasured and valuable. But in comparison to them all, there stands
one that is far more precious than the rest, and the acquisition of which requires the
abandonment of all other things.
As noted, these other lesser pearls may be defined in many different ways that cover all the
things that men and women find valuable. The importance of what Jesus is saying should not be
underestimated, and it is therefore worth repeating. In comparison to the things men find
valuable the pearl of great price, which Jesus calls the ‘Kingdom of Heaven’, is of far greater
value than the value of all the others combined.
The Kingdom of Heaven / the Kingdom of God.
In the Bible, the Kingdom of Heaven is the same as the Kingdom of God. It generally refers to the
future time when God’s Kingdom and dominion will be set up on earth. This was a key part of
the gospel preached by Jesus and his Apostles, as we read - “Now after John was put in prison,
Jesus came to Galilee, preaching the gospel of the kingdom of God” (Mark.1:14). Jesus spent
the following three and a half years of his public ministry speaking about this subject, and his
Apostles also gave their lives bearing witness to this message (Acts.8:12, 14:22, 20:25, 28:23).
In fact, this is one of the most important themes in the Bible, and it is an integral part of both the
OT and NT Scriptures (Gal.3:8, Heb.4:2). Understanding this is essential if we are to understand
the purpose of God. Unfortunately, like many Biblical ideas, it has been often misunderstood.
The gospel message has at its core the promise of the whole earth fully restored to fellowship
with God (Num.14:21, Psalm.72:9, Hab.2:4, Eph.1:10). The NT teaching focuses upon the need
for moral transformation today, so that we might be worthy of physical transformation at
Christ’s coming (1.Cor.15:50-53, Rom.8:23), and then share with Christ’s future dominion when
he establishes God’s kingdom on this earth (Dan.7:27). We will look further in this in Chapter 5.
Being rich towards God.
The following parable given by Jesus was designed to show that we are easily side-tracked by
present experiences, goals and rewards. In the greater scheme of things we often end up with a
misplaced sense of value, trust and judgement.
Luke.12:16-21. Then He spoke a parable to them, saying: “The ground of a certain rich man
yielded plentifully. And he thought within himself, saying, ‘What shall I do, since I have no room
to store my crops?’ So he said, ‘I will do this: I will pull down my barns and build greater, and
there I will store all my crops and my goods. And I will say to my soul’, “Soul, you have many
goods laid up for many years; take your ease; eat, drink, and be merry.” But God said to him,
‘Fool! This night your soul will be required of you; then whose will those things be which you
have provided?’ So is he who lays up treasure for himself, and is not rich toward God.”
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The sense of misplaced value is very apparent. The most common example of this is seen the
accumulation of material things. If you follow this path you will be considered wise and prudent,
and even honoured in society. In contrast, Jesus takes the longer view, for he is thinking and
speaking in terms of God’s perspective. The spirit of the prophets before him expressed the
same type of thinking. The following well known reference sums this up by declaring that all the
pursuits of humanity, apart from God, are without any lasting value -
Luke.9:25. For what is a man advantaged, if he gain the whole world, and lose himself, or be
cast away?
Purpose and Wisdom can be found.
Where then is this knowledge and wisdom to be found? Where is the source of true meaning? Is
it found in the world; in philosophy, science, education, religion, or worldly wisdom? While all of
these fields are capable of helping us in our day to day struggles, they are not able to give us an
answer to the larger question of purpose. They may provide us with limited benefits but little
more. The Bible informs us that the knowledge which leads to life only comes from God.
True purpose and wisdom can only come from revelation, that is, from God revealing himself
and his will and ways. It is not able to be found in the natural world, or by the exercise of clever
reasoning or science. As we have already seen, the world we live in has been made subject to
vanity. Our own mortality and limited perspective restricts our ability to rise above our
environment, for we too are all part of the material world. Our view is limited by our sensory
perceptions, the boundaries of our native capacity, and our natural environment. Even the
sciences are often bound by these and similar limiting factors.
In this day and age, if we are to rise above the constraints of our environment, then we need to
understand things from God’s perspective, which can only occur if we hear what He says and
reveals. This information and this way of thinking is only found in the Word of God, the Bible.
Other than that, it cannot be found anywhere else. It was Paul who clearly explained the
limitations of human reasoning, when he said –
1.Cor.1:19-21 For it is written: “I will destroy the wisdom of the wise, and bring to nothing the
understanding of the prudent.” Where is the wise? Where is the scribe? Where is the disputer of
this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God,
the world through wisdom did not know God, it pleased God through the foolishness of the
message preached to save those who believe.
1.Cor.1:25-26 Because the foolishness of God is wiser than men, and the weakness of God is
stronger than men. For you see your calling, brethren, that not many wise according to the
flesh, not many mighty, not many noble, are called.
From these words it is clear that Paul is saying that the fullness of wisdom and purpose can only
be found if God chooses to reveal it. It cannot be attained by the exercise of human will, logic,
reasoning, intelligence, or science to the exclusion of God. It must be ‘by revelation’, which
means that God must reveal it, otherwise we will only grope about with speculations. It is also
clear that much of what is thought to be wisdom in the world falls far short of the great truths of
God, and is rather the product of human reasoning with its limited perspective.
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We also need to be wary of any who claim to have special knowledge or revelation from God. If
what they speak is contrary to what God has already spoken then they are simply false teachers,
or false prophets. They are more common they we realise, as the prospect of power, status,
fame, and money seems to attract and corrupt certain people. (Consider Matt.7:15, Gal.1:6-12,
Deut.13, Isaiah.8:19-20, 2.Pet.2:1, 1.John.4:1 etc.). Paul is emphatic on this, and to emphasise his
point he repeats it – ‘even if we (the Apostles), or an angel from heaven preach any other
gospel to you that what you have received, let him be accursed’ (Gal.1:8).
We will emphasise this point. There are many self-proclaimed self-ware people, who claim
unique experiences and a spiritual connection to God, or to some form of higher consciousness.
This claim is broadly spread across various religions and philosophies. As we noted earlier, it is a
manifestation of our unique human capacity to be self-aware and our innate yearnings for
meaning and purpose. The danger is that the ‘spirit’ and the ‘spiritual experiences’ that we may
feel from various forms of enlightenment may not be of God, but really only the stimulation of
those parts of our native potential with ideas that have not come from God. The Bible labels this
whole arena of experiences and beliefs, when misdirected, as ‘idolatry’.
As unique as we may imagine our experiences to be, they are the product of psychological and
physiological stimuli. The condition for accepting that ‘beliefs’ and experiences are genuine is
bound by the words that we have already referenced to. That is, they must come from God and
they must be in conformity with what God has revealed already. It is here that all false claims are
exposed as non-genuine.
It is important to emphasise the fact that you cannot only agree with the parts of the Bible that
you like, or that fit your world view, and then reject or otherwise ignore the rest. Some find this
quite challenging and perhaps even discomforting. This is an old approach, and it always ends in
sorrow. The outcome of this approach ends up with a form of idolatry, where man ends up
creating a version of God according to his own desires. Pauls speaks of this in Rom.1:18-32.
The Bible claims to contain God’s revelation.
In the final analysis, either the Bible contains the true revelation of God, or the message is
entirely false. You cannot pick and choose the parts that suit you, otherwise you will have
destroyed the whole message and its intent. In Rom.1:18-32 Paul says that if we do that, then
God will withdraw Himself from our help and allow us to fall into confusion and evil. This has
been the sad history of humanity and all its various religions and philosophies. These ideas are
also found in 2.Thes.2:10-12, which speaks in prophecy of a great apostasy (= a falling away or
an abandonment of the Apostles’ teachings) that was to come after the time the Apostles.
As should be clear by now, this work will be quoting and referencing extensively from the Bible
to establish what God says on many important matters. The author has no desire or intention of
expressing his own opinion or wisdom. He believes that the Bible’s teachings are clear on these
things, and contain God’s revealed will for all to read and understand.
Therefore, it is incumbent upon all who seek to know life’s true purpose that they firstly come to
know God. To do this they will need to investigate the Bible’s teachings and hear what God says
first hand. There is no shortcutting this process. The experience of reading and thinking is itself a
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form of connection directly with God. To find true meaning and purpose all must acquaint
themselves with God, and His will and ways, and thereafter freely choose to align themselves
with Him in a very personal way. In this day and age God does not compel any to believe but
invites all to hear, be persuaded and thereafter respond of their own free will (Rom.4:21).
The Human experience
We noted earlier that we humans are unique in the animal world, having a level of awareness
and consciousness that is not shared by any other creature. In this experience, we are
connected to the world by our senses which act as receptors of information. These then transmit
information to our brains (minds), and this is subsequently interpreted and utilized by us to our
advantage, and thereafter expressed in language; whether by words or actions.
Although an oversimplification, the following diagram demonstrates this in pictorial form. Past
experiences, training, native capacity, physical limitations and disability will all have a varying
impact upon our thinking and response processes. Nevertheless, the diagram is sufficient to
show the general processes in operation and the huge impact that our beliefs have upon us as
we connect and inter-react with the greater world we live in.
A basic model of the relative effects of nature (instincts) and nurture (beliefs).
NB this is only to be considered a basic model, an oversimplification if you like, for conceptual purposes.
The Power of Beliefs
From this simplistic diagram, it is evident that beliefs are very important. For this part of our
consideration, whether they are true or not is really not important. Beliefs are very powerful
things in themselves - being as powerful as instincts, they can drive us in life. They affect how we
interact with the world.
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Beliefs are the product of an education or conditioning process, which includes what we call
nurture. They often spring from experience, which is one reason why governments prefer to
select soldiers while they are still young and impressionable. This age group are less likely to
have fully formulated their beliefs, which makes them pliable enough to bend as tools, by
training and indoctrination, often to do things that they would not normally do.
The manipulation of beliefs can also be seen in the behaviour of terrorists, where seemingly
rational people will strap explosive devices to their bodies and blow themselves up, as well as
innocent bystanders. Beliefs cause all of us to do most of the things we do day by day, even in
seemingly benign situations. As we said before, beliefs are very important and have a powerful
affect upon us, as they will influence or direct the choices we make in life.
Beliefs can also produce some very positive virtues. It is belief that causes a person to show
kindness and compassion to the needy, to put themselves out to assist others, to act patiently,
and do many other noble things.
Beliefs Affect Attitude
Beliefs are chiefly responsible for our personal attitudes. If we believe we are superior or inferior
to another, it will be displayed in our personal behaviour, or what we called ‘language’ in the
previous diagram. In the diagram ‘language’ includes speech as well as body language, and the
expression of beliefs by our actions. Actions are often the articulation of our beliefs.
Attitude is one of those words that people sometimes have printed on clothing, usually with the
idea that they have ‘attitude’. This sometimes means they consider their tastes and opinions as
superior. Others suggest that having ‘attitude’ means that they have an excessively positive view
of life. Having ‘attitude’ is often also associated with answering back, giving cheek and generally
not caring what others think. Not a pleasant trait to observe. Nevertheless, there is no doubt
that attitudes are often the outward manifestation or display of our inward beliefs.
Interestingly, in many circles, humility (Isaiah.57:15, Mic.6:8) and other ‘Christian virtues’ such as
meekness and gentleness (2.Cor.10:1) are now considered weaknesses. For example, we find
this thinking among the followers of Ayn Rand, a 20th century thinker and writer, who based
many of her ideas on the writings of Aristotle & the philosophy of Nietzsche. [Nietzsche wrote
that the only person worth respecting in the Bible was the calculating and pragmatic Pilate]. To
Rand’s followers, men should model themselves on the ‘superman’ - driven by skill, desire and
self-interest - to leverage themselves so that they rise in power and influence in the world.
Christian virtue, which is based upon humility and the sacrifice of oneself for the benefit of
others has often been replaced by a mirror reverse, exemplified by the concept of the sacrifice
of others for the benefit of oneself and ones goals. Although this was not Rand’s intention, it is
nevertheless a by-product of her philosophy. From this perspective, whether people are humble,
kind or loyal is not relevant. These are not even considered reasonable or praiseworthy traits.
These are simply weaknesses to be rejected and exploited for personal advantage by the strong
In this modern ruthlessly ‘Darwinian’ model, the strongest, the wealthiest, the most educated,
the most intelligent, the most selfish, and the most aggressive are the real champions of the
human race and of the world. For many believe that it is only through men (and women) of this
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type that humanity has progressed. Rand’s philosophy has been very influential in the business
and political world, and some attribute to it the marked increase in corruption and fraudulent
activities of more recent times. While Rand’s philosophy may, to some degree, describe the
world as it is and as it has been, this does not mean that it is virtuous or praiseworthy. It is rather
a sad indictment upon modern business, political and societal values.
The Philosopher and Economist, Adam Smith, in ‘The Theory of Moral Sentiments’ (1759),
endeavoured to distinguish between self-interest and selfishness. He concluded that self-
interest was a good and virtuous trait that drives legitimate commercial activity, and it is to be
clearly distinguished from selfishness which he saw as an evil trait. While there is certainly some
truth in this difference, the difficulty is that the motives of self-interest and selfishness are not
very far apart. We often deceive ourselves, finding moral justification for our self-centred
behaviour in these distinctions. Whether one considers any of these ideas as true and
reasonable depends upon the source of your knowledge and beliefs. However, one thing is
certain, it is imposition and assertion of ‘self’ in our personal and communal interactions that is
at the centre of most of our problems.
Given the fact that there are many traditions, religions and philosophies that affect our beliefs,
and that our beliefs will in turn affect our world view, as well as our attitudes and actions, it is
therefore very important to ensure that our beliefs are based upon good foundations. But this
poses a challenge. How do we know where to found or base them? What code of ethics, what
source of knowledge and wisdom is able to provide this? Is it the consensus of human opinion
and wisdom? Is it inherited by tradition? Is it our cultural bias? Is it philosophy and its quest for
wisdom? Is it the consensus of scientific knowledge and the empirical method? Or is it found
elsewhere? These are valid questions that need to be answered if we are to live life in a way that
fulfils our God given potential and if we are to find ‘The Truth’ about the meaning of life.
Beliefs – The Challenge of Finding the Truth
We naturally form our personal world view as we grow from children to adults. As we have
considered, our beliefs are the product of our upbringing, our education, our peer group, our
society, our religion and our culture. In other words, beliefs are usually the product of our
nurture. These influence us, and work to form our unique perspective on life. In our search for
meaning and purpose, we are therefore in danger of simply being the product of our
environment rather than having the active control that we like to think that we have.
Philosophers and thinkers have written extensively upon this conundrum, and it is at the base of
the ideas behind relativism. That is, our beliefs will be shaped by our environment, which is
largely a subjective experience. For example, if you were brought up in a society of cannibals,
cannibalism would be normal, and unlikely to create any moral conflict in us.
Likewise, if we were raised in a different religion; Jewish, Christian, Islamic, Hindu, or Buddhist,
or are culturally different; Western, Middle Eastern, Eastern or African - then our world view,
values and beliefs would be affected. They would be subconsciously directed by our
environment to a larger degree than we often imagine, as would our experience of normality.
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On this general topic, the message of the Bible is that originally all men knew God and His ways,
but over time they moved further and further away from Him. They changed their beliefs and
customs, and introduced concepts and morally degenerate practices that did not originate with
God or align with His purpose. Paul says of these, ‘who exchanged the truth of God for the lie,
and worshipped and served the creature rather than the Creator, who is blessed forever.
Amen. For this reason God gave them up to vile passions.’ (Read Rom.1:21-28).
The history of humanity is full of examples like this. Over thousands of years civilisations have
arisen, prospered and eventually passed off the scene. The ruins of these are in evidence
everywhere. In these places men and women have lived and died, and had all the same joys,
aspirations and fears that we have today. Yet most lived and died in general ignorance of the
things of God. No doubt in these places men had laws and customs, religions and philosophies
that the people lived and died by. Some were brave, some fearful, some law abiding and some
not, but in the end and in the greater scheme of things, their experiences really amounted to
little. They simply lived and died in vanity and in general ignorance of God (Acts.14:16-17,
Isaiah.2:17-22, Jer.3:17). Paul calls this ‘the times of this ignorance’ at which God ‘blinked’. That
is, He overlooked or ignored it. The Christian era marked a change, for after the resurrection of
Jesus, the gospel (good news) was sent forth to all people, not just Israelites. Paul states that
God now commands all men everywhere to repent (Acts.17:30). No longer was the truth of God
tied exclusively to the nation of Israel, and obedience to the Law of Moses.
Understanding these things brings us to the challenge of sorting through human experiences and
prejudices in our quest for the truth of God and for true purpose in life. The following diagram
seeks to portray these things in a different way. We will call it the TTT triangle. If we are
completely honest with ourselves, each of us could roughly determine where we fit into this
arrangement. What influences us the most? Is it Truth, Tradition or Taste? Oftentimes what we
imagine to be the ‘Truth’ may rather be the inherited ‘Traditions’ we have received, or even our
personal prejudice which comes from our peer group.
The challenge of the relative effects of Truth, Taste and Tradition.
Often in our search for truth and purpose, we are waylaid by ‘personal taste’ and ‘corporate or
group tradition’. That is, what we think is truth may simply be our personal preferences or, if we
are part of a group it may simply be the group’s traditional or stated position. This is the type of
‘relativism’ that the philosophers speak of. They were well aware of this tendency and noted
that the differences between both individuals and societies were often simply the product of
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different life experiences, which are heavily affected by one’s environment. Truth and purpose
in these circumstances is simply relative.
We also should be aware of the subtle influence of subjective thinking. Many religions overly
depend upon our unique consciousness, and end up with some form of ‘Existentialist’
philosophy where ‘enlightenment’ is said to be found from exploring our own mind-body
experiences. This is commonly found in some Eastern religions, and has crept into various
‘Christian’ groups as well. We do well to heed the words of the Prophets - Jer.10:18. ‘O LORD, I
know the way of man is not in himself; It is not in man who walks to direct his own steps’, and
of the Apostles - Rom.7:18. ‘For I know that in me (that is, in my flesh) nothing good dwells’.
Therefore, if we are to really find ‘the truth’ about life, we will need to be aware of the subtle
and powerful influences that all these things can have upon us. Many of these operate at the
subconscious level, and it takes a great deal of honest mental effort to see beyond them.
We face these same challenges when we come to read the Bible. We all have a natural bias,
which is a type of normalcy bias. We will naturally interpret the words we read according to our
‘tradition’ or our personal ‘taste’. By using this approach we may end up only finding
‘affirmations’ that confirm our pre-existing position and beliefs. This is very similar to what is
called the ‘Base Rate Fallacy.’ It is very difficult for any person to see beyond their natural and
acquired positions or their prejudices. The cognitive dissonance and fear created by the
experience will work against us, and limit our ability to really hear what is being said.
This can be likened to pouring a liquid into a mould. No matter how we go about things, we will
always produce the result that is predetermined by our beliefs. We rarely challenge our core
beliefs, as it is natural to think that we understand and that we are always being honest.
In the following diagram, the mould is like the model or world view that we have already
acquired. As a consequence, the outcome of our efforts will always produce the same results. It
takes great effort, courage and honesty to really question whether the model we have already
accepted is truthful, and in accordance with that which is presented in the Bible. This was the
How do you read the Bible? Don’t fall into the trap of moulding what you
read to fit into your existing ‘worldview’. This is like pouring a mould, where
the outcome is pre-determined (like the Base rate fallacy). Most beliefs rarely
come down to a question of facts alone. We all share the same data. How we
arrange these facts often depends upon our world-view, the underlying
model that we pour the facts into. Where does your ‘world-view’ come from?
Be aware of your assumptions, presuppositions and normalcy bias.
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Is there a greater purpose to life?
same challenge that the Jews stumbled with in the days of Jesus, for he did not conform to their
expectation. They were not able to accept that their interpretations / world-view was wrong.
3. Is there a greater purpose to life?
The Bible claims to contain God’s revelation
The Bible repeatedly makes the claim that it holds within its writings the Words of God.
Essentially what this means is that it claims to contain the revelation of God, of His will and of
His purpose. We repeatedly hear phrases and words to that effect throughout its testimony.
Common words and phrases in the Old Testament (OT) such as ‘The word of the LORD came to
…’, ‘God said …’ etc. very clearly indicate this. These claims are supported in the New Testament
(NT) scriptures, which also speak of the origin of the words of both the OT and the NT records.
It is important to remind ourselves that the Bible is speaking in the concepts just defined and not
in the terms of a neo-Platonic idealistic philosophy, which understood ALL knowledge to be
revealed by a higher form of thinking, or inspiration. It is a self-evident fact that many forms of
knowledge are apprehended by the senses (empirically), as we readily recognise in the fields of
science which explores and explains how the world works. This fact is also clearly seen in the OT
Wisdom books. For example, Proverbs and Ecclesiastes. However, even accepting this reminds
us that by contrast, the knowledge of God and of His will and purpose can only be through
revelation, and not by study of the world via the senses. This is what separates the Bible’s
teachings from all other religions and philosophies.
Some commonly known NT references that support this general conclusion are here listed.
Matt.4:4. But He answered and said, “It is written, ‘Man shall not live by bread alone, but by
every word that proceeds from the mouth of God.’ ” (Jesus is referring to Deut.8:3)
2.Tim.3:15-16. .. and that from childhood you have known the Holy Scriptures, which are able
to make you wise for salvation through faith which is in Christ Jesus. All scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in
righteousness:
Heb.1:1-2. God, who at various times and in various ways spoke in time past to the fathers by
the prophets, has in these last days spoken to us by His Son …
2.Pet.1:19-20. … knowing this first, that no prophecy of Scripture is of any private interpretation
(i.e. origin), for prophecy never came by the will of man, but holy men of God spoke as they
were moved by the Holy Spirit.
The Compilation of the Bible
The Bible we have is really composed of 66 books. These were penned and collated over a
period of approximately 1,600 years by many different men in different circumstances, as the
reference in Heb.1:1-2 indicates. However, although many were involved in its compilation, the
book carries a consistent message and teaching. This is its signature, if you will.
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The question of exactly how the Bible was finally compiled is fairly complicated, not fully known
and often misunderstood and misrepresented. We do not intend to explore the various theories,
as many of these are very technical in nature and most of them involve speculation. It is
sufficient to say that there were a select number of men who penned what is written, and it is
clear from the internal evidence that sometimes there came after them (particularly in the OT)
those who collated and compiled their writings into the final form that we now have.
This is fairly self-evident when we compare references such as the following, which speak of
Moses writing out the words recorded, then at the addendum to the book which has the words
of the final compiler. This style is found in other places as well.
Num.33:2. Now Moses wrote down the starting points of their journeys at the command of the
LORD. And these are their journeys according to their starting points:
Deut.31:9. So Moses wrote this law and delivered it to the priests, the sons of Levi, who bore
the ark of the covenant of the LORD, and to all the elders of Israel.
Deut.34:5. So Moses the servant of the LORD died there in the land of Moab, according to the
word of the LORD.
Deut.34:10. But since then there has not arisen in Israel a prophet like Moses, whom the LORD
knew face to face,
Rather than speculate on and be distracted by how this compilation occurred, the Bible itself
indicates that the compilation we have received was of Divine superintendence. That is, that
God supervised the process to ensure that the core message was not lost.
God Challenges Men – The Hidden Wisdom
The Bible further claims that although God has revealed His will and purpose, most have not
heard or really understood what He has said. They either do not know, or hear and reject the
words, or replace them with a modified version that they are more comfortable with. The
apostle Paul speaks of these things in the following way -
1.Cor.2:6-8 However, we speak wisdom among those who are mature, yet not the wisdom of
this age, nor of the rulers of this age, who are coming to nothing. But we speak the wisdom of
God in a mystery, the hidden wisdom which God ordained before the ages for our glory, which
none of the rulers of this age knew; for had they known, they would not have crucified the Lord
of glory.
This hidden wisdom is speaking of the things that God has revealed but are not widely
understood or believed by the rulers (leaders) of this world. Paul is primarily referring to those
who are in positions power and influence, whether they be political or religious leaders. There
are reasons why this is so, which has to do with some of the core teachings of the Bible.
The rulers of this age are primarily focussed upon maintaining and consolidating their position in
this life, which involves leveraging and profiting from what they have. All men seek for power
and the trappings and benefits this brings. Whether money, fame, respect, material possessions,
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travel, entertainments and other carnal and sensory pursuits. These are all derivatives of power,
which are driven by our natural instinct to survive and prosper. Similar instincts drive the lesser
creatures, but man alone has the intellectual capacity to leverage his desires well beyond his
natural environment in ways that have a larger, even global, impact. Men foolishly challenge
God, that is, they challenge God’s will and purpose and replace it with their own.
The leaders of this world have the most to lose from the things of God, as the basis of their
livelihood is challenged by the truths of God. The word of God basically challenges the very
foundations that they base their authority upon. If they were to fully submit to God, they would
need to change their thinking and their ways. The personal cost would be very high, whether in
monetary terms or in ways that will affect their standing and status. For this reason, those with
vested interests rarely respond positively or wholeheartedly to the message of God (1.Cor.1:26).
As a direct consequence of the inability of societal leaders to respond positively to God’s

message, those in power have, at times, actively supported a distortion of the meaning of the
Bible. As a result, mankind in general rarely comes to see and hear God clearly. We humans have
a natural bias to follow our leaders and to fit whatever we hear and see into our existing world
view and experience. When new ideas come we quite naturally resist them or massage them to
fit our own world view. We do this is because uncertainty makes us uncomfortable.
This process is a well-known and documented experience or phenomena. Our in-built bias is to
default to what we are comfortable with, as we perceive this as a safe place. We have been safe
till now and we subconsciously feel that we will remain safe following what we already know. It
is a natural process or function of surviving, seen in all the lower creatures.
Jesus the Master Teacher
When Jesus spoke to his own people (the Jews) his words made them uncomfortable. He
challenged their understanding, presumptions and prejudices. He often spoke in a way that they
could not understand, or in a way that was designed to break through their prejudices. Most of
his contemporaries rejected his teaching, not because he did evil or did not know or keep the
Law, but because his teachings were contrary to their own beliefs. The leaders of the people,
whose positions were threatened, applied pressure to conform, as we read -
John.9:22. His parents said these things because they feared the Jews, for the Jews had agreed
already that if anyone confessed that He was Christ, he would be put out of the synagogue.
John.12:42. Nevertheless even among the rulers many believed in Him, but because of the
Pharisees they did not confess Him, lest they should be put out of the synagogue;
Peer group pressure is very challenging and few have the moral courage to resist it. The cost of
truth and discipleship is often higher than those who have things to lose are prepared to pay.
This is clearly evident in the parable of the sower, as recorded in Matt.13:18-23. Yet Jesus used
words that challenged the beliefs of those who heard him, words that would stretch their minds
and challenge their understanding. His words were simple, while at the same time difficult for
those with contrary ideas who often found his words provocative.
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Matt.13:10-11. And the disciples came and said to Him, “Why do You speak to them in
parables?” He answered and said to them, “Because it has been given to you to know the
mysteries of the kingdom of heaven, but to them it has not been given.
John.6:60, 66. Therefore many of His disciples, when they heard this, said, “This is a hard saying;
who can understand it?” … From that time many of His disciples went back and walked with
Him no more.
Why did they respond to his teachings this way? They were clearly astonished at his teachings
and by the signs and wonders that he did (John.3:1-10). This is valid question, and one as
applicable today as it was in the first century. We read these words –
John.1:11-12. He came to His own, and His own did not receive Him. But as many as received
Him, to them He gave the right to become children of God, to those who believe in His name:
Matt.7:28-29. And so it was, when Jesus had ended these sayings, that the people were
astonished at His teaching, for He taught them as one having authority, and not as the scribes.
Mark.7:32. And they were astonished beyond measure, saying, “He has done all things well. He
makes both the deaf to hear and the mute to speak.”
Matt.6:21. For where your treasure is, there your heart will be also.
This last reference sums up the problem. They treasured the things they had and set their heart
upon. The things of this life were of more value than the things of God. This is a common
problem that is applicable in all times. The message here is similar to what we considered in the
parable of the ‘Pearl of Great Price’, and it is also the same as what is found in the parable of the
‘Treasure hid in the Field’ (Matt.13:44-46). What is it that has lasting value? Where your treasure
is located is where your heart is centred, as your heart is the seat of your affections and desires.
This principle not only applies to material things, it can apply to everything in the world, even to
things that we might highly regard and esteem. This is the basis of the enigmatic saying recorded
in the following place.
Luke.14:26. If anyone comes to Me and does not hate his father and mother, wife and children,
brothers and sisters, yes, and his own life also, he cannot be My disciple.
Here, Jesus is using a form of hyperbole, a common literary device of the times that uses
exaggerated statements to emphasise the importance of the point being made. The words are
not meant to be taken literally, as a comparison with what is written in Luke.10:27, Gal.5:14 and
James.2:8 will show. What Jesus is saying is that discipleship, which means being a follower of
both his teachings and his example, requires a person to make very tough choices. Sometimes
these choices may put us at odds with those whom we are closest to. Although the cost of
discipleship is high, Jesus also said “my yoke is easy, and my burden is light” (Matt.11:28-30).
But Jesus went further than this personal challenge, for he was a threat to those who had power
and authority, who feared losing the security and benefits of their position. It was because of the
threat that he posed that his enemies conspired to have him put to death in a very public and
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humiliating way. This is a common pattern of moral compromise and expedience displayed by
those in power, when their positions are threatened. These types of men are not driven by high
moral principles but by selfish expediency that is justified by a form of consequentialism, where
the ends justifies the means. History provides many similar examples.
John.11:47-50. Then the chief priests and the Pharisees gathered a council and said, “What shall
we do? For this Man works many signs. “If we let Him alone like this, everyone will believe in
Him, and the Romans will come and take away both our place and nation.” And one of them,
Caiaphas, being high priest that year, said to them, “You know nothing at all, nor do you
consider that it is expedient for us that one man should die for the people, and not that the
whole nation should perish.”
Although their stated rationale was that Jesus’ death was for the benefit of the whole nation, it
was rather the excuse to protect the status quo and their own positions. This was the point of
the parable Jesus told in Matt.21:33-46. The leaders of the people were the real destroyers of
the nation. Their behaviour and corrupt teachings were leading people in the wrong direction
and Jesus speaks very forcefully on this in some of his final words, as recorded in Matt.23.
Matt.23:13. “But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom
of heaven against men; for you neither go in yourselves, nor do you allow those who are
entering to go in.”
A Different Life Focus
This raises a very interesting and relevant question. The barrier to fully accepting Jesus’ words is
clearly the cost involved in following him and his teachings. In other words, it involves making
a choice. To follow his teachings, and the teaching of the Bible at large, requires a different type
of focus. That is, one not focussed upon material or present benefits, but rather upon following
the truths of God no matter what the present cost, because something far greater has been
purposed and promised by God. This is the point of the words found in Luke.9:57-62.
We are very familiar with this way of thinking, as many will delay gratification and sacrifice
present benefits to achieve some future goal. For example, you may stay at home to study so
that you can pass an exam that will provide a qualification for a future benefit, or you may work
longer hours to receive some monetary benefit for the future good of your family. God requires
of us the application of a similar type of thinking and effort, with one major difference. Most of
the benefit or reward is in the future, not in this life. However, the present cost may be much
higher than we are comfortable with. The Bible is very clear on these issues (Mark.10:28-30).
Contrary to the example of those who rejected Jesus’ teachings, those who hearken to God have
their focus very clearly upon the future and not the present. The following reference indicates
that this has always been so with the faithful throughout the ages, for they have always had to
make hard choices, and to see beyond the present.
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Heb.11:13. These all died in faith, not having received the promises, but having seen them afar
off were assured of them, embraced them and confessed that they were strangers and
pilgrims on the earth.
This reference is saying that the things of this present world were not their primary objective or
hope. They saw themselves as strangers and pilgrims in the world and not as its citizens. This
caused them to interact with the world differently (1.Pet.2:11-25), following the example of
Jesus Christ. All those who align themselves with God and Christ will also end up seeing things
with a different type of vision, not with the eyes only but with the ‘vision’ that faith provides.
2.Cor.4:18. While we do not look at the things which are seen, but at the things which are not
seen. For the things which are seen are temporary, but the things which are not seen are
eternal.
Heb.11:27. By faith he (Moses) forsook Egypt, not fearing the wrath of the king; for he endured
as seeing Him who is invisible
Yet, God calls upon all to walk with integrity and honesty in all their dealings. To be in the world,
but not of the world. This means that disciples are not to follow the world’s ways or standards,
neither do they follow its aspirations and pursuits. Everything is different.
1.Thes.4:11-12. … that you also aspire to lead a quiet life, to mind your own business, and to
work with your own hands, as we commanded you, that you may walk properly toward those
who are outside, and that you may lack nothing.
John.17:16. (Jesus said in prayer to God) They are not of the world, just as I am not of the world.
A new life focus.
Just what is it that disciples are to focus their attention on? What are the promises that have
been made, the things that are eternal? The general idea, which is almost universally accepted,
is of some form of spiritual existence where all the pains and challenges of life will be over and
old friends re-united. Some call it Heaven or Paradise and the Greeks called it the ‘Elysian Fields.’
In some theories, evil doers are consigned to hell for eternal torture. However, none of these
ideas and concepts come directly from the Bible. They are mostly adapted from the mythology
of ancient religions and cultures, such as Egypt, Babylon, Greece and others.
The Bible quite clearly speaks of a future that involves both physical resurrection and eternal life,
and an eternal inheritance upon the earth in a kingdom that is to be established in the future.
This is a challenging concept, as it is different to what most people believe. However, it does
provide real and tangible reasons why we should understand what God has declared, as well as
the motivation to align ourselves with God’s purpose. It also explains why those with vested
interests in the present have resisted and do resist these ideas, for they are a part of the system
that is to be overturned. Consider the following references –
Matt.5:5. Blessed are the meek: for they shall inherit the earth. (KJV)
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Matt.6:10. Thy kingdom come. Thy will be done in earth, as it is in heaven. (KJV – The Lord’s
Prayer)
Dan.2:44. And in the days of these kings the God of heaven will set up a kingdom which shall
never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces
and consume all these kingdoms, and it shall stand forever.
Dan.7:26. Then the kingdom and dominion, And the greatness of the kingdoms under the
whole heaven, Shall be given to the people, the saints of the Most High. His kingdom is an
everlasting kingdom, And all dominions shall serve and obey Him.
Rev.5:10. And they sang a new song, saying: “You are worthy to take the scroll, And to open its
seals; For You were slain, And have redeemed us to God by Your blood Out of every tribe and
tongue and people and nation, And have made us kings and priests to our God; And we shall
reign on the earth.”
Rev.20:6. Blessed and holy is he who has part in the first resurrection. Over such the second
death has no power, but they shall be priests of God and of Christ, and shall reign with Him a
thousand years.
How this promised future is to be realised for those who believe is the underlying theme of the
whole Bible. Although the promises of a renewed earth are of themselves quite clear, there
stands a barrier between what and who we are now and the realization of what has been
promised about the future. That barrier is what is called in the Bible ‘the law of sin and death’
(Rom.8:2), which is Bible shorthand for our naturally sinful and mortal condition.
The Bible quite clearly says that all have sinned, and all die (Rom.3:23, 5:12). Yet these promises
speak about an eternal inheritance. The missing element and the key that makes all the
promises of God available to us is bound up in the person and work of Jesus Christ.
He is called, ‘the way, the truth and the life’ (Jn.14:6). He is the one provided by God, through
whom God worked. If we understand and know him, if we hearken to his words, if we have faith
in him and what God achieved in him, if we align ourselves with him, then all the promises of
God can be ours too. For Jesus came to ‘confirm the promises made to the fathers’ (Rom.15:8).
The identity of Jesus is one of the great questions that need to be answered. Some say that he is
God, and others say that he was just another man. Contrary to what men think, God has plainly
declared who Jesus is and how he fits into God’s great scheme of things. We will look more
closely at this question in chapter five.
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The only source of knowledge and truth about God.
4. The only source of knowledge and truth about God.
What is Truth?
Since ancient times philosophers and wise men have reasoned have argued and speculated
about truth. What defines it? How is it to be understood? Just what should we make of the
concept? Their writings are cleverly constructed and reasoned. Ancients such Socrates, Plato and
Aristotle reasoned on these things, as have their later counterparts. Moreover, in philosophical
circles there has also been the question of rationalism and empiricism and their different
perspectives. That is, how can we reconcile intuition, reasoning, sensory experiences and
physical evidence to arrive at the truth? Are we able to trust our own ability to reason?
We are left asking if any of these approaches are correct. Are they all missing some very
elementary and vital information?
Some philosophers have concluded that ‘Truth’ is a relative term that depends upon the
situation that a person finds themselves in. According to the rationale of one ancient
philosopher; in one city women were treated one way, and in another they were treated
another. According to him, each was the accepted custom and therefore true for their
environment or situation. From this, and other like arguments, he reasoned that truth was often
only a relative concept. We now call this situational ethics, where right or wrong, truth or error
is determined by its specific situation.
Another example is seen during times of war, when nation fights nation. Each nation selects and
trains combatants, and grants them authority to kill soldiers and sometimes civilians from the
opposing nation. In normal times this would be considered murder, but during times of war
soldiers are encouraged and subsequently rewarded for these actions. As Voltaire ironically said:
“It is forbidden to kill; therefore all murderers are punished unless they kill in large numbers and
to the sound of trumpets.”
We may add another dimension to this consideration, and that is the danger that intelligent and
confident people face. Intelligence and acquired knowledge are often coupled with pride and
feelings of superiority that may make it difficult for gifted people to accept things that are
outside of their existing knowledge or experience. Gifted individuals are also often respected
and listened to, which encumbers them with the need and expectation to express opinions.
This is most dangerous when they also have superior communication skills, as the tendency is to
publicly and convincingly speak and philosophise on subjects to which they have little real
knowledge or conviction. However, because they have these skills their words often sound
plausible, intelligent and persuasive. As one commentator said, ““intelligent” people are not
necessarily more correct about their beliefs, nor are their beliefs more logical or rational.
Instead, the most clever of us are simply better at cobbling together coherent arguments in
support of their a priori beliefs.” 4
4
Michael Shermer (Historian of Science, Science writer and founder of the Skeptics Society), as generally
quoted by Wayne Rossiter in his book, “Shadow of Oz: Theistic Evolution and the Absent God.”
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Knowledge gives power, and words are often the first vehicle through which this power is
projected. It is common for those who have tasted of this power to live and strive for more, and
for the feelings and status that power brings.
Lastly and most importantly, having these skills is often the key to positions of power and
influence in politics, business, science and religion. In other words, they often become part of
that group that we have already mentioned who have vested interests, and are most
advantaged in the present world.
Returning to the subject of this chapter, we see that some thinkers have concluded that there
are no absolute truths, only relative truths. Is this correct? Are any of these groups and their
rationale really helpful in our search for ‘The Truth’, or do they rather cloud the issue with
misdirection, non-relevant information, or even specious reasoning? Is truth really established
or correct when based upon human perspectives and philosophies, which are often humanistic,5
where man becomes the measure of all things?
Truths and the Truth
There are the general truths that we all recognise, such as truthfulness seen in honesty and
integrity, as well as the truths seen in the laws of mathematics and physics – which we might call
empirical truths. All of these are truths in themselves, and we all make use of these to try and
make sense of the world we live in. The laws of nature are certainly not relative truths. Nature
works by laws that, as far as we know, cannot be broken. Certainly no man is able to do so.
No, it’s perfectly

obvious, nothing
exists outside this
bowl. Just think
about it … have
you experienced
anything else?
Man’s Limited Perspective
5
Humanism is a rationalist outlook or system of thought attaching prime importance to human rather than
divine or supernatural matters. In humanism, man becomes the measure of all things.
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We discern these truths and laws through our senses by the rigorous use of the scientific
approach, using empirical methodology. This is the modern approach, and it is a development of
the approach laid down by Aristotle about 2,300 years ago. Yet, for all its apparent wisdom, this
approach may give us no more perspective and insight than that of a fish in a fish tank. Like the
fish, we may know and understand our immediate environment, and through the glass may see
into a larger room with some clarity, and even have glimpses through the windows to an even
larger world outside. Yet, because we live in a contained environment we are limited in how far
we can see and what we can perceive.
The reality of this situation is quite apparent in science, for we have seen in recent times that
scientists have come to realise that many of their assumptions about the natural world and the
greater universe have been incorrect. In recent times, Quantum Theory has caused some to
conclude that the universe remains far more complex to what was previously assumed.
Scientists have now begun to radically change how they understand the universe. One
prominent scientist has said that all the physics textbooks that are over a decade old are out of
date as far as their description and modelling of the big picture is concerned. Modern theories
(including Quantum theory) have caused scientists to conclude that about 96% of the cosmos is
invisible to current methods of direct detection.
Scientists know that something is affecting the universe, galaxies and galaxy clusters, but that
something is ‘dark’ or unknown to them. Until recently, it was believed that the universe was
composed of ‘Atoms’ and ‘Energy’ (Particle Physics), but this conceptual view has been
challenged as a complete explanation. It is now believed by many that the universe is composed
of approximately; 73% Dark Energy, 23% Dark Matter, 4% Energy & Atoms (i.e. Stars and
Planets). Quantum theory implies that we actually know very little about the universe. Time will
tell if the current theories on this will be confirmed or if new theories will be developed.
Let us remind ourselves that the scientific method means that science can only use the body of
natural evidence without reference to any supernatural interference on any level. They must do
this because science, according to its most common definition, must only be based upon
natural processes and mechanisms. This is the underlying position of science.6 The very
construct of science and its accepted definition creates a framework that can only lead to
accepting some form of natural process to explain life and the universe. A contrary worldview
that invokes the supernatural must be rejected, because it is unscientific by very definition.
How does this relate to the questions we are considering? We need to exercise some humility
here, for when we try to find answers to the larger questions of life and purpose we run into the
natural limitations set by our perspective. Philosophy and science have developed theories to
help us see beyond these limitations, nevertheless we should admit that they are themselves
based upon many naturalistic assumptions and our own limited perspective.
6
We see this in the (National Science Teachers Association) NSTA Position Statement on The Nature of
Science. For example - “The principal product of science is knowledge in the form of naturalistic concepts and
the laws and theories related to those concepts. … Science, by definition, is limited to naturalistic methods
and explanations and, as such, is precluded from using supernatural elements in the production of scientific
knowledge.” Link is here.
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Is there some greater purpose outside and beyond our limited sensory perceptions and beyond
our ability to reason and comprehend through the exercise of our natural minds? That is, is
there something beyond the ‘physical’ that reaches into the realm of the ‘metaphysical’. If so,
where is the source and store of this information? How can it be accessed? Is there more?
Plato and Aristotle – Raphael’s ‘The School of Athens’ (1510)
Yes, there is much more to life than we can find using rationalism and empiricism. We should
not be in darkness on these matters. Absolute truth and purpose can only reside in and with the
God of Truth, which is one of the titles God uses (see. Deut.32:4, Psalm.31:5, Isaiah.65:15). We
are told repeatedly in the Bible that the God of Heaven, the creator of all things, has spoken and
revealed both himself and his will. We are constantly told that if we seek to know His purpose
and His truth, then we must go to Him and only Him to hear what he says on these matters.
Importantly, both, Moses in the Old Testament and Paul in the New Testament, claim that this
information and knowledge has always been available. You do not need to ascend to heaven to
find it, or travel beyond the sea or into the deep to locate it. It is freely available to all, and it is
found in the Word of God’s revelation – the Bible.
Deut.30:11-14. For this commandment which I command you today is not too mysterious for
you, nor is it far off. It is not in heaven, that you should say, Who will ascend into heaven for us
and bring it to us, that we may hear it and do it? Nor is it beyond the sea, that you should say,
Who will go over the sea for us and bring it to us, that we may hear it and do it? But the word is
very near you, in your mouth and in your heart, that you may do it.
Rom.10:8. But what does it say? “The word is near you, in your mouth and in your heart” (that
is, the word of faith which we preach):
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This ‘word’ is described in other places as ‘the word of truth’. It is also said to be from God, and
that God desires the truth to be in his people. Moreover, the scriptures also tell us that ‘the
truth’ is unique in the world, and only comes from one source, that is from God.
Psalm.51:6. Behold, You desire truth in the inward parts, And in the hidden part You will make
me to know wisdom.
John.17:17. Jesus prayed to God his Father and said of his closest apostles - Sanctify them by
Your truth. Your word is truth. As You sent Me into the world, I also have sent them into the
world. And for their sakes I sanctify Myself, that they also may be sanctified by the truth.
John.8:32-33. Then Jesus said to those Jews who believed Him, “If you abide in My word, you
are My disciples indeed. And you shall know the truth, and the truth shall make you free.”
John.14:6. Jesus said to him, “I am the way, the truth, and the life. No one comes to the Father
except through Me”.
Rom.1:25. Of certain who went astray from God, it was said of them … who exchanged the truth
of God for the lie, and worshiped and served the creature rather than the Creator, who is
blessed forever. Amen.
From these words, and the many like them in the Bible, it is evident that ‘the truth’ speaks of the
truth of God’s word, which contains His revealed will and purpose. Today, God’s revelation is
found in the His word, in the Bible. This truth was revealed in the character, life and teachings of
Jesus Christ, whom the Bible calls ‘The Word Made Flesh’ (John.1:14). So perfect was this
manifestation that he could say to his closest disciples the following very challenging words -
John.14:7. If you had known Me, you would have known My Father also; and from now on
you know Him and have seen Him. (See also John.12:44-45)
In this place Jesus is not saying that he is God. He is rather saying that his character, life and
teachings are in perfect unity with God. If a person knows Jesus Christ he will also know God, for
the Son declared the Father (God). If a person could see Jesus for who he was and what he stood
for, it would be as if he were looking upon God. As it is written -
John.1:18. No one has seen God at any time. The only begotten Son, who is in the bosom of
the Father, He has declared Him.
The Truth, the Whole Truth and Nothing but the Truth
In conclusion, when the Bible speaks of ‘the truth’ it is not therefore speaking of a man made set
of concepts and beliefs, or the accumulation of scientific knowledge, or mathematical certainty,
neither is it speaking in the relative terms of philosophy or of some form of accumulated wisdom
passed down from ancient times. Rather, it is speaking of the ‘revealed truths of God’, which are
woven throughout the word and also hidden within the word of God. Hidden though they might
be, yet they are able to be found and understood.
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Prov.2:1-6. My son, if you receive my words, And treasure my commands within you, So that you
incline your ear to wisdom, And apply your heart to understanding; Yes, if you cry out for
discernment, And lift up your voice for understanding, If you seek her as silver, And search for
her as for hidden treasures; Then you will understand the fear of the LORD, And find the
knowledge of God. For the LORD gives wisdom; From His mouth come knowledge and
understanding;
The wisdom of God can be found in His revealed word and ONLY comes from God who gives it.
Today it is found in the Bible and there is no other source for this type of knowledge that can
make us wise to salvation and life (2.Tim.3:15-17).
If we really want to know what life is all about, if we really want to know the real purpose of life,
then we must understand God’s greater purpose with man and with the earth. The way to find
this is by searching it out and listening very carefully to what God has said on these matters.
After hearing and understanding, we will then be challenged with a question of loyalty, whether
we will align ourselves with God and his purpose or go our own way.
Reading the Bible.
It is therefore important to read the Bible if we are to understand what God has revealed. There
are, however, a few conditions that we must keep in mind. The different books of the Bible were
first and foremost written for the generation to whom they were addressed. For example, if we
are reading from the OT, then we need to acknowledge that the words were firstly written for
them. There are many things that really only had practical bearing upon the nation of Israel,
such as dietary laws and many other practices. These have no application for us today as they
were part of the Old Covenant. However, the principles underlying these statutes and laws
certainly do have relevance for us. This is an important point to remember and one that many
people stumble at. In summary, words must firstly be read in their context and setting.
It is also important to understand that most of the NT writings were not written specifically for
us, in our times. They were firstly written for the early Christian believers, and in a secondary
sense for those who came later. If we are seeking to understand and emulate their beliefs and
practices then it is important for us to study what is written in this contextual framework. We
will then be able to understand what they believed and how they practiced their beliefs.
In this regard therefore, we will need to examine all the NT writings to get the full story of early
Christianity, as the Gospel accounts and letters were all written to believers already conversant
with the Apostles’ teachings. We cannot emphasise this enough. No single NT book or letter
was written solely for our times only, and none was designed to deliver the complete message.
As we read the NT we must remember that in the NT times, after Christ’s resurrection, authority
only resided with the Apostles who were the appointed representatives of Christ. Jesus himself
gave them this authority. He remained with them throughout their lives to ensure that their
witness was true. Importantly, the Bible of the NT Christians was actually the Old Testament
scriptures, and even the Apostles themselves deferred to its teachings. Most people don’t
appreciate this, but these are the ‘scriptures’, ‘books’ and ‘parchments’ that are mentioned in
many of the NT writings (2.Tim.3:15, 4:13, Acts.17:2,11, 18:24,28, Rom.15:4, 2.Pet.3:16).
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The Apostles themselves were given enormous responsibility, and if any sought to know the
truth of God they had to believe what the Apostles taught. In the NT this is called “The Apostles’
Doctrine and Fellowship” Acts.2:42 & 1.John.1:1-3. There is no fellowship with God or Christ
upon any other basis – their teachings were foundational (Eph.2:20, 1.Cor.3:10-11). This is why
so many later claimants laid so much emphasis upon the theory of apostolic succession. That is,
they made the false claim to be the successors of the Apostles authority. 7
Lastly, it is also important to understand that when early Christianity was established, in the
non-Jewish world there was little competition from contrary claims and ideas about Christ and
the Gospel. The teachings and practices of Paul and others were fairly simple, inasmuch as they
originally did not need to combat many false ideas from within, other than Judaism and a return
to Law keeping. A believer would be instructed in the things of God, i.e. the Gospel message, and
then they would be subsequently baptised into Christ. The disciples were then to grow in their
understanding, as it is written in many places (Heb.5:12-14, 2.Pet.1:5-10, Eph.4:11-14).
Even in the days of the Apostles, as time passed, wrong ideas and philosophies emerged
concerning the physical nature of Jesus (1.Jn.2:18-19, 2.Jn.7) and the future resurrection of the
dead (1.Cor.15:12, 2.Tim.2:17-18). Also, questions arose about moral issues (1.Cor.5:1-5, 9-11).
Although the Apostles confronted and dealt with the issues of their days, since that time many
other wrong ideas and practices have arisen claiming to be of Christian origin. Towards the end
of the first century Jude warned and advised the disciples to “to contend earnestly for the faith
which was once for all delivered to the saints. For certain men have crept in unnoticed, who
long ago were marked out for this condemnation, ungodly men, who turn the grace of our God
into lewdness and deny the only Lord God and our Lord Jesus Christ.” (Jude.1:3-4).
Therefore, we need to exercise a great deal of care when reading the Bible. We should strive to
stick closely to what is written, and ensure that we understand the context of what we read. We
need to ensure that we are not simply pouring the words we read into the pre-existing form of
our own world-view. This was one of the problems and perhaps the major failure of the Jews in
the first century. This is why they rejected Christ and his teachings. Therefore, we need to take
note of this danger as well, so that we do not fall into this same type of error.
In the following pages we will now review the core teachings of the Bible.
7
For more information on this, please consider the essay titled, “The Apostles’ Doctrine – Foundation of NT
Faith”, which looks that the early history of Christianity and the forces that affected it. The link is here.
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The five core teachings of the Bible.
5. The five core teachings of the Bible.
There are numerous teachings in the Bible, but of all these there are five core subjects upon and
around which all the others are based. We have identified these as core teachings because God
and/or Christ have made specific and clear declarations concerning them, AND they are taught
in both the Old and New Testaments. Each of these are intimately connected, and none stands
independently of the others. Important teachings such as Law, sin, righteousness, faith, grace,
love and salvation are all connected to these central concepts, and in varying degrees they are
built upon them and connect them. These core teachings therefore stand in some measure as a
basic framework, for upon them and around them we can build a fuller understanding of God
and His ways. We have not listed these core concepts in the order of their importance, but only
in an order which will be convenient for our investigation. These core teachings are as follows –
1. Revelation – God has spoken and revealed Himself and His ways. This revelation is in His
Word, and His words and ways are found recorded in the Bible (Matt.4:4, 1.Thes.2:13).
2. God – God has introduced Himself, and shown us who He is. He is revealed as the creator
and sustainer of all, and he has revealed His character, will and way. (Mark.12:39-30).
3. Man – God has revealed to us the true nature of man. Man’s origins, aspirations, fears,
sinfulness, mortality, and the promise of life eternal. (Gen.3, Rom.3:23, 5:12, 1.Cor.15:22)
4. Jesus – God’s son, whom God raised up to be both Lord and Christ, and the saviour of man.
He is the image of the invisible God, the one who will complete God’s purpose. (Col.1:15, 19)
5. Purpose – God’s purpose since the beginning is to fill the earth with people who reflect his
character and manifest his ways. (Gen.1:26-28, Num.14:21, Dan.2:44, 7:27, 1.Cor.15:22-28)
We will consider these categories more closely and see what is said on each one in turn. We
have looked at some of these ideas already and therefore will not repeat them, but others will
need more investigation. We must emphasise again that it is important to understand that each
of these core teachings and ideas are closely linked and integrated, none stands totally alone.
We will be separating them for this investigation, as there are many misconceptions about each
of these themes. If these incorrect ideas are accumulated, we will end up with a wrong set of
conclusions and therefore a wrong perspective of God and His purpose. Understanding them
correctly will provide a good foundation that will have a constructive impact upon us.
It is evident that scriptural teachings are for a purpose, and that purpose is designed to create
a change in us, to transform us - so that we think and act like God, our Father (Col.3:10). This is
a major theme of the Bible’s teachings. We will expand on this is the section called ‘Purpose.’
We will begin each section with a brief summary, followed by more detail. If the reader wishes
to skip ahead, then we suggest that they at least read the introductory summary to each section
and think carefully upon the concepts presented. The expanded sections and their proofs can be
revisited later. If what is written is contrary to what you currently believe or have been taught,
we hope that you will be challenged to investigate the matters further, for God has revealed his
will and ways for a reason. It is not simply an academic exercise. As we have already seen, it is a
fact that each of us will be the product, in some sense, of what we believe. The source and
nature of that knowledge is therefore more important than we may currently appreciate.
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1. Revelation
We have already covered many of the main issues of this subject in Chapters three and four, so
we will not spend more time here expanding on what has been covered. We have concluded
that the Bible claims repeatedly that God has spoken and revealed Himself, as well as His will,
His ways, and His purpose. We have likewise concluded that the Bible claims to contain that
message of revelation from God.
The language of the Bible is compelling and very emphatic. Let us repeat this point. From the
beginning of the Bible to the end, the message is consistent. God has spoken, and the record of
God’s words are found in the Bible, comprising both the OT and NT scriptures.
The more we read and comprehend what the Bible says the more we came to feel its power and
influence upon us. Its message cuts through to the very essence of our hearts and minds. This
power is described in the following way – “For the word of God is living and powerful, and
sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints
and marrow, and is a discerner of the thoughts and intents of the heart. And there is no
creature hidden from His sight, but all things are naked and open to the eyes of Him to whom
we must give account." Heb.5:12.
This claim to be the word of God is either true or not. There is no middle ground. Apart from the
internal evidences, there are other reasons to be persuaded to this viewpoint, but we will not
deal with them here in the book as they are the work of a more specialized nature8. What we
now recommend to the reader is that they read and think upon the words themselves, and try to
understand the essence of the message first hand in their original context, and not via the
filtered thoughts of experts, authority figures, or of our own culture, traditions or prejudices.
God’s words are to be taken seriously. They are not to be meddled with. We are warned not to
add to or diminish from the words, but to take them as they have been delivered. They are to be
as a light to guide us in the right way.
Prov.30:5-6. Every word of God is pure; He is a shield to those who put their trust in Him. Do not
add to His words, Lest He rebuke you, and you be found a liar.
Psalm.119:105. Your word is a lamp to my feet and a light to my path.
The Bible likens the Word of God to a seed which is sown into the hearts of men and women
(Matt.13:18-23, 1.Pet.1:23-25). In the symbolism of the Bible, the word=seed is to take root, and
grow so that it produces fruit to the benefit of ourselves and others, and to give pleasure to God
who causes it to grow (1.Cor.3:7, Rev.4:11). This should impress us with the need to hear the
message first hand, as importantly there is a very personal aspect to this experience. For the
only way we can really know God and his ways is to hear Him, and thereby come to know Him
personally. This is God’s particular invitation to all people (Mark.4:23, 7:16, Rev.3:20).
8
For example, consider the authors essay – “Evidence, Reason and Faith”, which addresses the evidential basis
of faith, from a Biblical perspective. The essay is on the Vault, and the link to it is here.
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2. God
The revelation of God is the chief message in the story of the Bible. He is mentioned in the very
first verse, and the Bible provides an on-going commentary about different things concerning
God. There are very clear references that concern, among other things; His Power, His Character,
His Purpose, His Will, His Wisdom and His Love. If God is to be understood, it can only be by God
revealing himself. The Bible claims to contain this information in its revelation, which is one
reason why it is so important to understand what it says.
The Bible has a singular emphatic message. There is only one God, and there is no other
(Deut.6:4, Isaiah.43:11). When questioned on which was the greatest commandment of the Law,
Jesus clearly referred to the crucial text, called the Shema (Deut.6:4). “Jesus answered him,
“The first of all the commandments is: ‘Hear, O Israel, the LORD our God, the LORD is one. And
you shall love the LORD your God with all your heart, with all your soul, with all your mind,
and with all your strength.’ This is the first commandment.” (Mark.12:29-30).
Jesus says that life depends upon knowing God and Christ – “And this is life eternal, that they
might know thee the only true God, and Jesus Christ, whom thou hast sent.” (John 17:3).
Although we are to understand and revere God’s unlimited power and might, there is much
more to God than raw power. Coming to understand this is an important part of coming to
know God. The WORD of God introduces us to the character and person of God.
As we think about the person and character of God, it is reasonable to conclude that to know
Him we MUST understand Him as He has revealed Himself. By reading and thinking about HIS
WORD, we can find what He has revealed. He has shown us many important characteristics
about Himself, and therefore we must NOT view God from any singular perspective or
characteristic. Many misconceptions about God come from not comprehending all of these
characteristics, and focussing ONLY upon those we prefer. The following diagram identifies
many of these revealed characteristics of God, although there are more than these.
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When we consider God, we must ensure that we do not try and interpret or measure God by
those limitations that are natural to us. This has ever been the mistake of humanity. Religious art
and the various forms of idolatry, both ancient and modern, show this natural predisposition.
"And the LORD spoke to you out of the midst of the fire. You heard the sound of the words, but
saw no form; you only heard a voice. ….. lest you act corruptly and make for yourselves a
carved image in the form of any figure: the likeness of ….” anything Deut.4:12-19.
In the OT, God revealed His name as “Yahweh”. In the NT, God’s familiar title is “Father”. He has
no beginning or ending. He knows no limitations. He has a purpose with mankind and with the
earth, which He has plainly revealed. He has invited all people to share in this purpose, but on
the condition of understanding, believing and voluntarily aligning themselves with Him. This is
an integral part of what the Bible calls knowing God (John.17:3). It is the basis of a living faith.
Furthermore, it is an expression of God’s grace or favour to accept any person on the basis of
their faith, irrespective of their race, education, gender or social status.
Anyone who hears and responds voluntarily to God’s invitation is welcomed. This response
involves “repentance,” which means “to change one’s mind.” We do this by hearing and
hearkening to his word, accepting His way of salvation, and thereafter adopting God’s world
view. This is offered freely by God, who is motivated by one of his most wonderful characteristic,
His Love. For this reason, God gave his Son to save the world, as the following reference shows –
John.3:16-17. For God so loved the world that He gave His only begotten Son, that whoever
believes in Him should not perish but have everlasting life. For God did not send His Son into
the world to condemn the world, but that the world through Him might be saved.
God has Revealed Himself in all His Power
In the opening chapter of the book of Genesis we are introduced to God as the creator of all. The
first verse says - “In the beginning God made the heaven and the earth.” This is designed to
show us that God both preceded and is greater than His creation. Next, Gen.1 goes on to explain
some of the details of God’s work, including God giving life to all (Gen.1:20, 30; 2:7). This is a
self-perpetuating life that works by natural laws, allowing all creatures to multiply and continue
through their offspring (Gen.1:11, 12, 22, 28). In this sense then, God is declared to be both the
originator of life from non-life as well as the sustainer of life, as every breath that every creature
takes began with God’s work in the beginning. Furthermore, we are told that God sustains this
whole living creation by “His spirit and His breath” (Job.34:14).
Acts.17:25. Nor is He worshiped with men’s hands, as though He needed anything, since He
gives to all life, breath, and all things.
Moreover, as God has done all these things, he is to be perceived as infinitely larger and more
powerful than all the natural or material things that are made or exist. We are not speaking in
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physical terms relating to size, but in terms that relate to power and wisdom. If God made all the
things we see then He should be, must be, perceived as greater than his creation.
Psalm.8:3-4. When I consider Your heavens, the work of Your fingers, The moon and the stars,
which You have ordained, What is man that You are mindful of him? And the son of man that
You visit him?
Psalm.19:1. The heavens declare the glory of God; And the firmament shows His handiwork.
Isaiah.40:25-26. “To whom then will you liken Me, Or to whom shall I be equal?” says the Holy
One. Lift up your eyes on high, And see who has created these things, Who brings out their
host by number; He calls them all by name, By the greatness of His might, And the strength of
His power; Not one is missing.
Isaiah.40:22. It is He who sits above the circle of the earth, And its inhabitants are like
grasshoppers, Who stretches out the heavens like a curtain, And spreads them out like a tent
to dwell in.
References like these clearly tell us that God is far greater than any person, force or power that
we can imagine. The heavens themselves are likened to a tent, which means that God is greater
than them. This fits very well with what we are told in the first chapter of Genesis. That is, that
the heaven and the earth that we know are simply created entities that contain the works of
God. They are not eternal or limitless and they are not God, in the Pantheistic9 sense.
Man’s tendency to think of God in material terms.
Once we grasp this concept of the greatness of God, we will understand the folly of man’s
tendency to explain God in the terms of nature as if he is bound by the laws of nature.
Isaiah.44:6. Thus says the LORD, the King of Israel, And his (i.e. Israel’s) Redeemer, the LORD of
hosts: ‘I am the First and I am the Last; Besides Me there is no God.
Isaiah.42:8. I am the LORD, that is My name; And My glory I will not give to another, Nor My
praise to carved images.
In the following reference Paul speaks of God’s handiwork being clearly visible in all the works of
creation. This fact obliges all to seek to find him, and leaves us without excuse. He then speaks
of those who originally knew God, who ignored God and changed the things that God revealed.
Almost universally, they have not sought Him out, to be taught of Him, to know Him and His
ways and purposes. In fact they have gone further than this in that they have continually
changed who God is, so that He is often depicted as resembling either man or one of the lesser
creatures of God’s creation.
9
Pantheist’s identify God with the universe, or regard the universe as a manifestation of God.
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Rom.1:20-24. For since the creation of the world His invisible attributes are clearly seen, being
understood by the things that are made, even His eternal power and Godhead, so that they
are without excuse, because, although they knew God, they did not glorify Him as God, nor
were thankful, but became futile in their thoughts, and their foolish hearts were darkened.
Professing to be wise, they became fools, and changed the glory of the incorruptible God into
an image made like corruptible man—and birds and four-footed animals and creeping things.
Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonour their
bodies among themselves …
Rom.1:25. Men have repeatedly ‘… exchanged the truth of God for the lie, and worshiped and
served the creature rather than the Creator, who is blessed forever. Amen.’
This principle is emphasised in the second of the Ten Commandments.
Exod.20:4. You shall not make for yourself a carved image—any likeness of anything that is in
heaven above, or that is in the earth beneath, or that is in the water under the earth;
Man has a very limited perspective and a natural inclination to interpret all things within the
bounds of his own experiences. This has always been evident in human religions, and is one of
the key differences between the Judeo-Christian concept of God and most other religions.
Deut.4:12,15-19. And the LORD spoke to you out of the midst of the fire, You heard the sound
of the words, but saw no form, you only heard a voice. … Take careful heed to yourselves, for
you saw no form when the LORD spoke to you at Horeb out of the midst of the fire, lest you
act corruptly and make for yourselves a carved image in the form of any figure: the likeness of
male or female, the likeness of any animal that is on the earth or the likeness of any winged bird
that flies in the air, the likeness of anything that creeps on the ground or the likeness of any fish
that is in the water beneath the earth. And take heed, lest you lift your eyes to heaven,
and when you see the sun, the moon, and the stars, all the host of heaven, you feel driven to
worship them and serve them, which the LORD your God has given to all the peoples under the
whole heaven as a heritage.
These words are very emphatic. When considering this warning and what many religions have
done, including those who claim to be based upon the Bible, is it any wonder that many people
cannot understand or find God?
God has no limitations
It is a self-evident fact that if God is the creator and sustainer of life, greater than all the things
that we see in heaven and earth, then his wisdom and power are also without limitations. This is
particularly so in comparison with man, whose world view is limited by his tenuous existence.
Even the various sciences are only the exploration and attempted explanation of the things that
are made. The use of scientific knowledge is simply the use of the existing laws of nature for
man’s benefit or selected outcomes, nothing more. Ultimately, science creates nothing new, it
only utilizes things and forces that already exist. This is not so with God.
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When speaking about the impossible event of a virgin giving birth, it was the angel Gabriel who
said the following to Mary, the mother of Jesus –
Luke.1:37. ‘For with God, nothing is impossible’
This is what Job declared some fifteen hundred years before Christ, when towards the end of his
trials, after God spoke to him. God speaks of his works in the natural world, and challenges Job
to understand both the wisdom and power of God in these things. As a result of his new
understanding Job comes to more fully appreciate the power of God, and says –
Job.42:2. I know that You can do everything. And that no purpose of Yours’ can be withheld
from You.
The prophets of Israel said much the same –
Isaiah.40:28. Have you not known? Have you not heard? The everlasting God, the LORD, The
Creator of the ends of the earth, Neither faints nor is weary. His understanding is
unsearchable.
Isaiah.45:18. For thus says the LORD, Who created the heavens, Who is God, Who formed the
earth and made it, Who has established it, Who did not create it in vain, Who formed it to be
inhabited: I am the LORD, and there is no other.
A quick review of the things covered in Chapters 2 and 4 will supply the missing information
here. There is no need to re-state what we have found. These chapters show that God must be
and is the source of all true wisdom and in comparison all that man can know is limited by what
his existence and perspective can allow him to perceive or learn. The invisible things of God
cannot be seen with our eyes or detected by some instrument of our making. They can only be
seen by faith (2.Cor.4:18) which is based on understanding God, for God is greater than the
heaven and the earth, and therefore beyond our ability to naturally perceive.
This of course, introduces us to another very important teaching of the Bible, which is Faith. This
is a subject that is often misunderstood, so we will leave it for a particular focus later on in
chapter 10. Suffice is to say now that Faith is more than simply believing in God’s existence. It
involves a few important parts, some of which are;
1. Believing in God
2. Understanding and believing what God says and reveals
3. Therefore being able to see God and the world in a totally different way
God is the King Eternal, sitting upon his heavenly throne.
In the Bible God is depicted as a great king whose throne was established from everlasting, and
will continue forever. His throne is in heaven, and from there he rules over all of his creation.
God’s kingdom and dominion is everlasting.
“Your throne is established from of old; You are from everlasting.” Psalm.93:2
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“Your kingdom is an everlasting kingdom, and Your dominion endures throughout all
generations.” Psalm.145:13
“The LORD is in His holy temple, The LORD’s throne is in heaven; His eyes behold, His eyelids
test the sons of men.” Psalm.11:4
“Thus says the LORD: “Heaven is My throne, And earth is My footstool. Where is the house that
you will build Me? And where is the place of My rest?” Isaiah.66:1
“Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory
forever and ever. Amen” 1.Tim.1:17
“The LORD has established His throne in heaven, And His kingdom rules over all.” Psalm.103:19
“God reigns over the nations, God sits on His holy throne.” Psalms 47:8
It is important to grasp this as it will help us understand the nature of the promised kingdom of
God. When Jesus taught his disciples to pray – “Thy kingdom come. Thy will be done in earth, as
it is in heaven” (Matt.6:10, Lk.11:2), he was teaching them to hope for the promised day to
come when God’s throne and dominion - God’s kingdom which exists in heaven, is established
upon this earth.
This becomes an important concept to understand, for Christ has now ascended into heaven to
sit on God’s throne at God’s right hand (Psalm.110:1, Acts.2:33-34, Heb.1:3). From there he
exercises all power in heaven and in earth, and rules over all (Matt.28:18). It is from there that
he will come to bring God’s throne, dominion and kingdom to the earth. We will expand on this
when we look more closely at the Lord Jesus Christ.
God has Revealed His Character – He is Motivated to Fulfil His Purpose by Love
It was about three thousand five hundred years ago that God delivered the Israelites out of their
Egyptian bondage, and brought them to Mount Sinai. At Mount Sinai God spoke to them from
heaven and gave them His Law (Exod.19:9, 16-19, 20:1-17). This was the Law that the Israelites
were to live by on a personal level - both in their religious service and in their national laws.
When God spoke directly to the people they were very frightened and delegated Moses to
ascend Mount Sinai and speak with God of their behalf (Exod.20:18-19) to receive the greater
detail of the laws and the ways of God. Moses was away in the mount for forty days, and during
that time the Israelites lapsed into Idolatry with the ‘Golden Calf.’ They ended up claiming that
their deliverance from Egypt was due to the idol they made. They said, “This is your god, O
Israel, that brought you out of the land of Egypt!” (Exod.32:1-6).
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God was angry with the people, yet as a result of Moses’ pleading with God for reassurance that
He would remain with them, God agreed to reveal himself to Moses. What was revealed is of
great significance, as it teaches us much about who God really is, and what His values are.
Exodus.34:5-7. Now the LORD descended in the cloud and stood with him (i.e. Moses) there,
and proclaimed the name of the LORD. And the LORD passed before him and proclaimed, “The
LORD, the LORD God, merciful and gracious, longsuffering, and abounding in goodness and
truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means
clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s
children to the third and the fourth generation.”
Given its background, this was a wonderful revelation. God himself proclaims or declares His
Name, which we can take from the context speaks of His character and the way He deals with
mankind. From the words, it is quite evident that God shows both mercy and kindness, yet He
also brings judgement and justice upon those who practice and persist in evil. So important is
this declaration that these general ideas are often repeated in the Bible (Num.14:18, Deut.4:31,
Neh.9:17, Psalm.86:15, 103:8, 108:4, 145:8, Joel.2:13).
When we come to the NT, we find elements of God’s declaration on Mount Sinai shown in the
words and works of Jesus. Just as God declared his name and characteristics, so Jesus also
manifested these in his words and deeds, and thereby declared God.
John.1:18. No one has seen God at any time. The only begotten Son, who is in the bosom of the
Father, He has declared Him.
Matt.5:44-45, 48. But I say to you, love your enemies, bless those who curse you, do good to
those who hate you, and pray for those who spitefully use you and persecute you, that you may
be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and
sends rain on the just and on the unjust. … Therefore you shall be perfect, just as your Father in
heaven is perfect. (In the original language, the word perfect means mature, or of full age)
It is, therefore, by the kindness of God that we exist and experience the blessings of life. God is
motivated to these things by His love, which is one of His primary characteristics. This is really
what the great proclamation in Exod.34:5-7 is about.
As we ponder these concepts we should begin to see them as an essential element of God’s
motivation as well as begin to understand how they also relate to His declared purpose. For
although it is only by God’s love and kindness that we exist, this manifestation of God is
ultimately for a particular reason or purpose that He has declared.
In like manner, salvation is certainly a very important and fundamental outcome of God’s
revelation and His work, but it is not His singular objective. Rather it too is an integral part of His
revealed purpose - by which we can both benefit and also share in this purpose. It is important
that we grasp this subtle difference. Unfortunately many miss this point and end up with an
inverted set of values, where man and his goals and objectives become the focus of life, rather
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than the will and purpose of God taking the prime position. When we view life this way we may
end up questioning the morality and justice of God, because our thinking is back to front.
We will more fully address the Purpose of God later, but for now, we can clearly see it in the
words already referred to in Matt.5:44-45, 48. That is, that we are called upon to do things that
emulate God’s thinking and ways, so that we can be like the Father Who is in heaven.
The following references emphasize God’s love shown toward man, and of God’s desire that
mankind respond to His love.
believes in Him should not perish but have everlasting life. For God did not send His Son into the
world to condemn the world, but that the world through Him might be saved.
Rom.5:8. But God demonstrates His own love toward us, in that while we were still sinners,
Christ died for us.
God’s Familiar NT Title = Father
In the NT, God is mostly known by his familiar or family title, which is ‘The Father’. We find this
in some very commonly known references, such as the Lord’s Prayer.
Matt.6:9. In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name.
In this reference the connection between the Father in heaven and the Name of God is clearly
made. The following references show the usual way that Jesus spoke of God as his Father.
Matt.7:21. Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he
who does the will of My Father in heaven.
Matt.23:9. Do not call anyone on earth your father; for One is your Father, He who is in
heaven.
Jesus and the angels all had limited knowledge and power, and all that they possessed was
derived from the Father, who alone has un-derived immortality and is the source of all life.
Mark.13:32. But of that day and hour no one knows, not even the angels in heaven, nor the Son,
but only the Father.
John.5:19. Then Jesus answered and said to them, “Most assuredly, I say to you, the Son can do
nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in
like manner…”
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Just as Jesus declared God (The Father) to his generation, both by word and by deed (John.1:14,
18), there is coming a greater day when Jesus will come in the full power and authority of God
the Father (Matt.16:27, Mark.8:38). On that day, he will reveal God in all His fullness, so that all
will acknowledge this truth (Phil.2:11, Eph.1:17). The following reference speaks of these things.
I.Tim.6: I3-16. I urge you in the sight of God who gives life to all things, and before Christ Jesus
who witnessed the good confession before Pontius Pilate, that you keep this commandment
without spot, blameless until our Lord Jesus Christ’s appearing, which He (i.e. God) will manifest
in His own time, He who is the blessed and only Potentate, the King of kings and Lord of lords,
who alone has immortality, dwelling in unapproachable light, whom no man has seen or can
see, to whom be honor and everlasting power. Amen.
So far we have mainly looked at the way some NT references refer to God as The Father. The
reader is also urged to look at most of the NT letters and they will find that they all make similar
declarations. Here are some examples (1.Cor.1:3, 2.Cor.1:2, Eph.1:2-3, Col.1:2, 1.Thes.1:1 etc.).
The following is a typical example to ponder.
Eph.1:17. … that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit
of wisdom and revelation in the knowledge of Him
The quest then is to find the true God as well as the meaning of His revealed words. This
knowledge only comes from applying ourselves to the study and meditation of the word of God.
This belief in God being the Father (alone) was clearly the common understanding in NT times.
Rather than labour the point, for now we will look at some very clear references that show this
fact, and how believing this teaching is important.
John.17:3. And this is eternal life, that they may know You, the only true God, and Jesus Christ
whom You have sent. (Voiced by Jesus while in prayer to His Father in heaven)
I.Cor.8:6. But to us there is but one God, the Father, of (‘of’ meaning ‘out of’, speaking of
origins) whom are all things, and we in him; and one Lord Jesus Christ, by (‘by’ meaning
‘through’, and contrasted to out of) whom are all things, and we by him.
Eph.4:5-6. There is ……. “one God and Father of all, who is above all, and through all, and in
you all.”
I.Tim.2:5. For there is one God and one Mediator between God and men, the Man Christ Jesus,
This concept of the Father alone being God is contrary to the view taught or believed by most of
main stream Christianity. This is mostly true for the Clergy and those trained in the various
Theological Seminaries, although not universally true amongst the common church members.
The mainstream church teaching is generally Trinitarian. They teach that God exists as three
person in one substance (called God). This concept is taught and held by the Catholic, Orthodox
& all the Mainstream Protestant Churches. It has been the dominant doctrine of the Church
since the 4th Century. It is explained in the Creeds that came out of that epoch. An example of
this is seen in the following summarized version of the famous Athanasian Creed.
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The Athanasian Creed (5-6th Century) – summarised version.

And the Catholic Faith is this: That we worship one God in Trinity, and Trinity in Unity; ... ..
Neither confounding the Persons: nor dividing the Substance.
For there is one Person of the Father, another of the Son: and another of the Holy Ghost,
But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the
Majesty co-eternal. Such as the Father is, such is the Son: and such is the Holy Ghost….
……But the whole three Persons are co-eternal together: and co equal, So that in all things, as is
aforesaid; the Unity in Trinity, and the Trinity in Unity is to be worshipped.
He therefore that will be saved: must thus think of the Trinity.
The closing phrases indicate that this doctrine is taken very seriously. In the words of the creed,
salvation depends upon believing in this concept of God. 10This teaching has been vigorously
maintained in the past, and often enforced on pain of persecution or death.
While Trinitarian theology accepts that The Father is God, it complicates matters by teaching
that God is a Triune God, comprised of three persons; the Father, Son and Holy Ghost. They
further believe that these three persons are each of equal power and might from eternity. They
are distinct in person, yet one in unity and substance, and just so you don’t confuse things too
much, they say that it is important to understand that the Father is not the Son, and the Son is
not the Holy Spirit, and the Holy Spirit is not the Father. This is a very confusing concept, and one
that many theologians also admit is confusing. For this reason it is often called ‘a mystery’.
However, as with most wrong ideas, if it is firstly assumed to be true then the evidence can be
garnered and arranged to support the position. The following quotations provide an interesting
insight into the thinking of many modern scholars who are not afraid to question orthodoxy.
M.Harris ‘Jesus as God: The New Testament Use of Theos in Reference to Jesus’11
“it is a curious fact that each of the [disputed theos] texts … contains an interpretative problem
of some description; actually, most contain two or three.”
A.E.Harvey, ‘Jesus and the Constraint of History’ (1982) 12

“The New Testament writers … show no tendency to describe Jesus in terms of divinity, the
few apparent exceptions are either grammatically and textually uncertain or have an
explanation which … brings them within the constraint of Jewish monotheism”
10
For example, the reader may care to investigate the death of Michael Servetus – a prominent surgeon burnt
slowly to death at the bidding of John Calvin. He was not the only one. The reader may also like to consider the
history of what is called ‘The Doctrine of the Trinity Act’ in England.
11
Grand Rapids: Baker. 1992. As quoted from the book -‘The Restitution of Jesus Christ’ - Page 21, quoting
from M. Harris, “Jesus as God” Pg.11.
12
As quoted from the book - ‘The Restitution of Jesus Christ’ - Page 21, quoting from A.E. Harvey, “Jesus and
the Constraint of History” Pg.157
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Dr. W. Matthews (1940) 13

“It must be admitted by everyone who has the rudiments of an historical sense that the
doctrine of the Trinity, as a doctrine, formed no part of the original message. St Paul knew it
not, and would have been unable to understand the meaning of the terms used in the
theological formula on which the Church ultimately agreed”
Harold Brown ‘Heresies’ (1984) 14

“It is a simple fact and an undeniable historical fact that several major doctrines that now
seem central to the Christian faith – such as the doctrine of the Trinity and the doctrine of the
nature of Christ – were not present in a full and self-defined generally accepted form until the
fourth & fifth centuries”.
The following books may be of some help in understanding the subject more fully.
 “The God of Jesus in Light of Christian Dogma” (2016) – Kegan Chandler. This book
reviews not only all the relevant biblical references, but also the development of
Trinitarian dogma among the post apostolic fathers, from the 2nd to the 5th century AD.
This is a very thorough book, and is highly recommended. (available from Amazon)
 “The Doctrine of the Trinity – Christianity’s Self-Inflicted Wound” (1994) – Anthony

Buzzard & Charles F. Hunting. This book is easy to read, and suitable for those whose
depth of knowledge is still growing. (available from Amazon)
 “The Restitution of Jesus Christ” (2008) – Kermit Zarley. Many consider this book to be
the most formidable, comprehensive, well-researched, biblically in-depth book to ever
challenge the church dogma. (Available from the author’s website).
 “The Trinity – True or False?” (1995) – James H. Broughton and Peter J. Southgate. This is
a practical and in depth analysis of all the main arguments and references used.
(Available directly from the Dawn Book Supply – Free PDF version is linked here)
 “When Jesus Became God” (1999) by Richard E. Rubenstein (Amazon). This book is a
summary of the Trinitarian conflicts of the 3rd and 4th centuries, when the question of the
deity of Jesus was finally settled. It is an interesting read, and provides a fascinating and
disturbing background to the conflict, and the terrible behaviour of many Theologians.
 “100 Scriptural Arguments”15 This is a useful web-site that presents 100 references that
speak against a Trinitarian belief, and reviews the meaning of 100 references that are
commonly used by Trinitarians to support their beliefs.
 “The Wrested Scriptures”16 web site also has some useful information on this subject.
13
As quoted from the book - ‘The Trinity, True or False’ - Page 188, , quoting from “God in Christian Thought
and Experience” P.180
14
Harold Brown ‘Heresies’ Pg.20 (Doubleday 1984). As quoted from Anthony Buzzard’s book - ‘The Doctrine of
the Trinity’, Pg.145
15
“Biblical Unitarian” 100 arguments against Trinitarians, see here & 100 misused references, see here.
16
“Wrested Scriptures” – The Trinity. See here.
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God’s Name = Yahweh
As noted earlier, in the OT God made himself known by a name that He chose himself. This name
is Yahweh (Ex. 6:3, Ex. 3:15, Ps. 83:18, Isa. 42:8). The name is used in over 6,300 verses in the
Hebrew OT. Unfortunately it has largely been disguised in most English Bibles by substitute
words, such as LORD or GOD when written in capitals.
Some people and groups use the term Jehovah, but this is not a correct pronunciation of the
name. The word ‘Jehovah’ was unknown until the 16th century when it was erroneously
introduced by translators, when translating the Hebrew text into English. Early translators used
Jehovah by mistake, as they misunderstood the Hebrew texts and the underlying superstition
that the Jews had concerning the use of the name of God. They unfortunately combined the
vowels from one word with the consonants of another to create a hybrid or artificial word.
The closest estimation for the pronunciation of the name by language scholars is Yahwè, where
the final è is pronounced like the ‘e’ sound in the English word ‘there’. The general convention is
now to write the name as Yahweh in English. This Hebrew word is called the ‘tetragrammaton’,
which literally means ‘the four letters’ (YHWH), as the original Hebrew had no vowel points. We
will show that the name Yahweh, like many 17Hebrew names, has a meaning which is closely
connected to the declared purpose of God.
Yahweh is first claimed to be God’s name in the fascinating record of Exod.3:13-16 where God
spoke to Moses out of the midst of the burning bush. On that occasion Moses asks God by what
name he is to be known to the Israelites. God responds with a Hebrew word that is based on the
verb “to be”. It is often translated into our English Bibles as ‘I am who I am’, or ‘I will be what or
who I will be’. (In this place the Hebrew is roughly pronounced - Hayah-Asher-Hayah).
This declaration is important, as it has the same meaning as God’s name. We can see this by
comparing the verbalised form which is in the 18first person singular - ‘I am that I am’ or ‘I will be
what/who I will be’ with the name Yahweh (as a proper noun). The name Yahweh is derived
from these words and is now used in Exod.3:15. When used as a proper noun as a name, it is
used in the 19third person singular.
Some suggest that the name relates to God’s declared self-existence, and as such it should be
considered as ‘I am who I am’ - that God is saying that ‘I am the self-existent God alone’.
Although this is true in itself, perhaps it has even more meaning than this as evidenced by how it
is used as a name in the third person, in Exod.3:15. Here God says that he is ‘The LORD God of
your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.’
17
Hebrew Names. For example, consider the meaning and significance of the Hebrew names: Abram–Abraham
in Gen.17:5 & Neh.9:7, Jacob-Israel in Gen.32:28 & 35:10, Jesus as a saviour in Matt.1:21.
18
Explaining the use of ‘person’ in grammar. You may recall some basic grammar from school. The First person
is when someone is speaking of them-self, as in; ’I’ or ‘me’. The Second person is when we speak of the second
person, as in; ‘you’. The Third person is when we speak of another who is not me or you, as in; ‘He’ or ‘She’.
19
God speaks of himself in the third person. Interestingly, like us, God sometimes speaks of himself in the third
person. For example: Exod.16:28, 19:10-11, 21-22, 24, 20:7, 10, 12.
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Therefore, taking the meaning of the Hebrew word and applying it to the words of God as noted
above, we find a message of purpose in the declaration of God. Using this concept on Exod.3:15
we get the following ideas being presented in the declaration = ‘He who is (and will be) the God
of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob ..’ This speaks of a
close and on-going relationship between God and these men, who were the fathers of the
nation of Israel. Importantly, they were long dead when these words were spoken.
Jesus refers to this reference in his dispute with the Sadducees about the future resurrection of
the dead (Mark.12:26-27). His point is that although Abraham, Isaac and Jacob were long dead
when God spoke to Moses out of the burning bush (Exod.3:6, 15), Jesus says that this
declaration by God shows that “He is not the God of the dead, but the God of the living.”
On what basis does Jesus prove his rationale? He establishes his argument on the fact that God
spoke in the first person present tense - “I am.” He says, “have ye not read in the book of
Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of
Isaac, and the God of Jacob” (Mark.12:26-27). How does this reference prove the future
resurrection from the dead? Jesus’ rationale is that from God’s perspective, even the dead are as
good as alive, for God has promised to raise these men to life again. That was built into His
promises to them (Heb.11:13, 35, 39-40). This is a well-established principle based upon the
knowledge of God, who “calls those things which do not exist as though they did” (Rom.4:17).
By assessing Jesus’ rationale, it is clear that his argument also shows that man has no soul or
spirit that lives on after death, otherwise his rationale would not prove the future resurrection.
Secondly and more importantly to our context, his words prove that the revelation of the name
of God has a distinct bearing upon the distant future, when God raises the dead.
Returning to the book of Exodus and the revelation of God’s name, this idea is also seen in the
way it is used in Exod.3:18, where Moses was to speak to the King of Egypt. He was to say: ‘The
LORD God of the Hebrews has met with us’, or literally, ‘He who is (and will be) the God of the
Hebrews….’ The meaning in the name and in this phraseology certainly soon became a reality,
after God’s mighty acts were made known to Egypt.
The name of God holds within it the purpose of God. That is, that God intends to be in and with
people who love and trust Him, who hearken to Him in Faith. Death is no barrier to the
fulfilment of His purpose, as God has promised to raise His people from the dead.
How Do You Perceive God? - Why Can’t We See God?

The question is sometimes asked, if God exists why can’t we see Him? Like most things to do
with God the best place to look for the answer is in what God says on the matter. Religious art
has depicted God in many ways and forms, and it is often in some likeness to man. As noted
earlier, this is quite contrary to what God has said on the matter. The two pictures following
show the similarity between man’s perceptions in both ancient Greece and later in Christian art.
God is depicted as a big man or a big angry man, and sometimes as being both fickle and
unreasonable.
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How man often perceives God (in religious art).
Our perception of God is often affected by our cultural or religious background, our education or
experiences, or even our peer group. If we truly seek to understand God, then we need to
abandon these preconceptions altogether. The apostle Paul faced this same challenge when he
came to Athens, the capital of learning in his day.
In Acts (Acts.17:22-33) it is recorded that Paul spoke with the Athenians and introduced God to
them. He said that God is the one whom they ‘ignorantly worship’ on their altar to ‘the unknown
God’, and that He was the one who ‘made the world and all things therein’ and ‘gives to all life,
and breath, and all things’. Paul says that ‘though He is not far from everyone of us’, yet He
remained ‘unknown’ to them. It is clear that NT Christianity is all about discovering and knowing
God. Like other scriptures, Paul is saying that although God is not part of this world, he is not
fully detached from it. Therefore, although God was within their reach, He remained outside of
their field of knowledge. He likens them to blind men who could not find God. Paul is speaking
in terms of their knowledge and understanding which formed their worldview.
As we noted earlier, God cannot be seen by man (Deut.4:12, Exod.33:20, John.1:18). But this is
not what Paul is speaking about. He is speaking about perceptions and understanding that
comes from knowledge, and such knowledge only comes from revelation (Rom.10:14-15).
In conclusion.
It is therefore important that we note the difference between the creator and the created. We
must not try to perceive God in a form or way that we are comfortable or familiar with. God is
not a man neither is he to be identified with any of the lesser creatures or with anything in the
material creation. Even though this is so, God is not fully detached or separate from his creation.
As Paul says, God remains in control of world events and continues to direct the creation
towards His pre-determined outcome (Acts.17:26).
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If we are to perceive God, and know God, then we must see Him as He has revealed Himself.
God cannot be seen because He is not of this order of things, but precedes it and is greater than
it. We will look at this again in Chapter 10 when we look at Faith more closely, for as we will see,
faith is designed to give us a form of ‘super-natural sight or perception’ to see beyond the
natural constraints of our finite existence.
A Summary Table Showing the Different Views on God
The following Table endeavours to show the different views that people have of God, and how
they differ. This diagram is an extension of the one we used earlier. Each view may be stimulated
by a desire to know God, but only one view is in accord with God’s own testimony and
revelation. Irrespective of how sincere or dedicated a person may be, unless our understanding
is accurately based on what God has revealed about himself, then we may end up only believing
in an image of what is true, and not in what is true. We are not only speaking of people’s
perception of the physical reality or being of God, but more particularly of God’s character and
purpose. These forms of misconception about God are what is called ‘idolatry’ in the Bible.
The table starts with the human condition of curiosity and self-awareness, and our interaction
with the world. The steps to understanding and belief are quite logical and simple to follow. The
largest challenge occurs when we seek to find the True God, as so many human inventions mask
or otherwise misdirect us from finding the truth about God. There are many images and idols
that pretend to be true, and great discernment is needed to see beyond the pretence.
Self Awareness / Consciousness
We are confronted with

incredible Design & Complexity
How do we explain it / understand it ?
There is only chance A mind is at work

There is no God There is a God
An impersonal Multiple Gods An Incorrect An Incorrect The True God,

God Exist View of God view of God as revealed
Deism or Polytheism Allah Triune God Yahweh = The Father

Theism Hindu, Baal Islam Mainstream The Truth
Some of the choices and challenges of finding the true God.
There are obviously other concepts and beliefs about God that could be added into this diagram,
but this basic map is sufficient to demonstrate the general idea in a simple visual format.
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3. Man
The origin of man as well as the reasons for his present condition are of great importance to all
of us, for we are told that what exists today is the outcome of what went before. Like so many
other things, there is generally a lot of misunderstanding surrounding this subject. Some believe
this and some believe that concerning these things. There are many people with different
philosophies and religions, who believe that spirituality and meaning can be found either in the
world, in themselves or in and through some other source other than what God has revealed in
the Bible. Rather than explore all the various concepts and opinions on this subject, we will
follow our earlier method and seek to find what the Bible says on these matters.
Originally mankind was made as the greatest of all God’s creative works. They were made to be
like God, in their unique intelligence and self-awareness, as the following reference shows.
Gen.1:26-27. “Then God said, "Let Us make man in Our image, according to Our likeness; let
them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over
all the earth and over every creeping thing that creeps on the earth. So God created man in His
own image; in the image of God He created him; male and female He created them."
Unfortunately, this was not the end of the matter. The original pair did not leave their education
solely to God, but were deceived into following a different path (Gen.3:13, 2.Cor.11:3). They
hearkened to a different voice, which proposed a different philosophy. In some ways, the record
typifies the choices made by all who fall into sin. From the record of Genesis chapter three we
read of mankind’s original disobedience and the consequences of his choices and actions. The
man and the woman were encouraged, by a third party who employed specious naturalistic
reasoning, to question the accuracy and truth of God’s words. The rationale employed excited
their innate, yet dormant, lusts. We read of the outcome of this conversation here.
Gen.3:6-7. “So when the woman saw that the tree was good for food, that it was pleasant to
the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to
her husband with her, and he ate. Then the eyes of both of them were opened, and they knew
that they were naked; and they sewed fig leaves together and made themselves coverings.”
The Law of Sin and Death
Unlike us, the first pair were - 1) made as adults, but were without experience, and 2) placed in
an environment unmarred by sin. By reason of these two factors, their situation was unique. It
was the experience of sin itself that aroused what was to this point dormant. The record shows
us that as a result of adopting the serpent’s reasoning their lusts were aroused which drove their
rebellion. Once they had sinned, their eyes were opened and their lusts were now fully inflamed.
The serpent had spoken falsely by suggesting that God was not entirely on their side. He had
restricted them from reaching their full potential. The implications were that God’s word was
not to be relied upon and trusted. According to the false rationale advanced, God was holding
them back, keeping from them a wonderful benefit of equality with God and His angels.
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This form of reasoning has been the spirit of those who misrepresent God. They claim to know
better, and that what God says is either not true or not to be taken too literally. On
examination, the rationale of the serpent was a mixture between what was true and what was
false. By mixing the two together, he was able to deceive the woman (Gen.3:13, 1.Tim.2:14). The
serpent had promised “knowledge” by an act of disobedience. However, the acquisition of
knowledge was to be as and when God thought that they were ready, i.e. mature enough. We
use the same rationale today when educating children, and so we shield them from certain
aspects of life and of the world until they are mature enough to understand.
This is the common challenge of deceptive words and ideas, and it sometimes takes a great deal
of discernment to see through the charade of falsehoods. Consider how these concepts are
presented in the contrasts of wisdom (Prov.9:1-6) and foolishness (Prov.9:13-18), where both
make the same invitation - “Whoever is simple, let him turn in here.”
In ancient times the Serpent often represented life, enlightenment and power. It is seen in
religious art, and also in modern emblems. In the Bible, the serpent is presented as a liar and
a deceiver - to be crushed, slain and hung on a pole (Gen.3:15, Num.21:9, Jn.3.14).
The outcome of their rejection of God’s counsel and the adoption of foreign ideas had three
principal consequences, all linked together in one unifying experience. This is generally
described in the Bible as a life of sin and of vanity that eventually ends in death. This was an
outcome contrary to God’s original purpose, Gen.1:26-28. We will now expand on these three
primary consequences or outcomes from their sin.
 The Immediate Consequences: Gen.3:7-11. They now felt lust and pride (1.Jn.2:16) in a
way they had not previously experienced. They now saw the world with different eyes, -
their eyes were now open. Their sin also caused them to feel lust and uncleanness, with
its associated feelings of guilt, shame and fear. These were feelings that they had not
previously experienced. They were subsequently ejected from the Garden and all the
benefits and advantages that it gave to them (Gen.3:23-24). The saying of Thomas
Wolsey is applicable to their situation. He famously said - “Be very, very careful what you
put into that head of yours, because you will never, ever get it out.”
 The Life Time Consequences: Gen.3:16-19. The physical earth was cursed with thorns
and thistles, and it would involve a lifetime of hard labour to extract a livelihood. The
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woman herself was cursed with increased fertility and pain in childbirth, and probably as
a consequence of this, subjection to her husband who would often mistreat her.
 End of Life Consequences: Gen.2:17, 3:19. Death would now be the inevitable end of a
life of labour, pain, trials and vanity. They would return to the dust from which they were
made. 20
In Gen.2:17 God had warned them against disobedience with these words “… for in the day that
you eat of it you shall surely die.” These words speak of the certainty of death.
The phrase “in the day” is the Hebrew word “beyom,” which like its English equivalent, often
refers to an epoch and not only to a single day. It is a common scriptural idiom (see. Gen.35:3,
Num.3:1, Jer.11:7, 18:17, 1.Kg.2:37, 42, Dan.2:44, Matt.24:38, 2.Cor.6:2, Heb.3:8, 5:7-8).
The phrase “you shall surely die” in Hebrew describes the certainty of death. The same Hebrew
expression is used this way elsewhere (see Num.26:65, 1.Sam.14:14, 1.Kg.2:37, 42).
After their sin, there appeared to be no hope for them. Death would be the inevitable outcome
of a life filled with hard labour and difficulty. This sentence came upon them and upon all of us
who are related to them as their descendants and heirs. All who have lived since that day have
naturally inherited the consequence of this sentence. All of us are likewise plagued with the
curse of sin and death. This is mankind’s natural inheritance, as the following references show.
Rom.3:23 … for all have sinned and fall short of the glory of God,
Rom.5:12-14. Therefore, just as through one man sin entered the world, and death through sin,
and thus death spread to all men, because all sinned— (For until the law sin was in the world,
but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses,
even over those who had not sinned according to the likeness of the transgression of Adam, who
is a type of Him who was to come.
1.Cor.15:22. For as in Adam all die, even so in Christ all shall be made alive.
Sin now reigned over all people, for all have sinned. Speaking now in a figure, sin is likened to a
ruler whose dominion is seen universally in weakness and in man’s inevitable death.
Rom.5:12. so that as sin reigned in death, even so grace might reign through righteousness to
eternal life through Jesus Christ our Lord.
Rom.6:12. Therefore do not let sin reign in your mortal body, that you should obey it in its lusts.
20
The sentence upon the man was also applicable to the woman, who was made from him. We know this from
the earlier comment in Gen.1:27 (where the man is defined as the pair), and later from the reference in
Gen.2:21-25, where the woman is identified by the man as “bone of my bones, and flesh of my flesh.” There is
a further principle that identifies us to Adam, as his descendants under the same curse as him.
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Rom.6:16. Do you not know that to whom you present yourselves slaves to obey, you are that
one's slaves whom you obey, whether of sin leading to death, or of obedience leading to
righteousness?
John.8:34. Jesus answered them, Most assuredly, I say to you, whoever commits sin is a slave
of sin.
Rom.8:2. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin
and death.
How was God’s purpose going to be fulfilled if Sin and Death ruled all humanity? Originally God
had promised the man dominion over the earth and over all God’s creation. This promise was to
the man (& woman) who was made to be like God (in thinking and behaviour). As a result of
their choice to ignore and disobey God, sin now reigned in man. In this sense then, man was not
like God at all. Yet God was not about to give up on His purpose with man and with the earth.
God therefore provided a way that men and women might find redemption from the
inevitability of their natural condition of sin and death.
Although some of the references we have listed speak of redemption, they firstly explain from
what we need to be redeemed. It is important for us to understand this situation, for until we do
we will not fully appreciate what God has done to save us. From these references it is clear that
we need to be redeemed from what is called in the Bible, ‘the law of sin and death’. This is the
condition that we all inherit from Adam, our common father. That is why it says, ‘as in Adam all
die’ (1.Cor.15:22). We inherit the consequences of his sin because we are related to him, not
because God is angry at us for Adam’s sin. It is important to appreciate this difference. This
situation is our shared natural heritage - our common misfortune. We have no choice in this as
we are born into it. Yet God offers us the opportunity to exit this situation.
As the natural descendants of Adam, from the day we are born we are guided by our natural
(innate) thoughts. To survive and prosper we come to depend upon obeying our native instincts,
otherwise called lusts in the Bible. These generally work to preserve our lives and are part and
parcel of the natural order of things. We share these instinctive responses in common with all
the lower creatures. However, as we grow into adulthood many come to realise that serving our
instincts in all situations is a very selfish response to circumstances, as it often does not take into
account the needs of others, let alone God’s will and purpose.
Once we become enlightened to this reality, and particularly of God’s holiness, we come to
realise the enormity of this problem and the general awfulness and uncleanness of the human
condition (Rom.7:9). We come to understand that the human condition is basically selfish. We
further come to realise that man on his own is powerless to fully overcome this situation.
A basic acknowledgement of this situation has given rise to many religions and theories, each
offering their own solution to the feelings of guilt and inadequacy associated with the human
condition. However, the solution to the human condition is not found in any of these. None of
them really gets to the root cause of the problem. The down side to wrong concepts is that they
mostly misdirect us away from what God has revealed on the matter. The Bible tells us that only
God has the solution to this dilemma, and His solution is unlike any human concept or theory.
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Regarding wrong ideas, Peter states that, “ye were redeemed . . . from your vain manner of life
handed down from your fathers” (1 Pet. 1:18, ASV). Most people are born into, and brought up
in a world that is largely ignorant of God, and therefore learn to behave in sinful ways—not
knowing God’s ways. Peter calls this “the vain manner of life handed down from your fathers.”
As negative as this subject appears, it is important to accurately understand it. For in fully
understanding it we can begin to comprehend the importance of the offer God has made to us
out of His love and kindness, and of the reason why He has called us to walk in His ways. By
following His ways we will, in the end, find life and not death.
This ‘law of sin and death’ came because of man’s original transgression and rebellion. God is
always true to His word, and as we would expect, He passed sentence upon them for their
rebellion and defiance of His laws (Gen.2:16-17 & Gen.3:15-19). The first pair’s own sinful
actions defiled them and changed their relationship with God. The fellowship and oneness with
God which they previously experienced was spoiled by the consequences of their choice.
Separation from God and inevitable death was God’s just sentence, and the full impact of this
sentence then became a daily struggle as the reality of mortality caused a fearful grasping for life
– which acted like a feed-back loop increasing the feelings of guilt, shame and inadequacy. In
this way the sentence defiled them, as it affected their thinking and ultimately their behaviour.
This weakness and mortality was passed on to all their posterity by the laws of inheritance.
As we noted earlier, this sentence was NOT ONLY given as punishment for sin, but also that men
and women might (in faith) look for that better day that God has promised when He restores to
repentant man even more than he lost at the fall. That is, the faithful looked and hoped to the
future, to the promised day when God completes His purpose with man and with the earth.
These concepts are the major theme of the Bible, both OT and NT.
Rom.8:20. For the creation was subjected to futility, not willingly, but because of Him who
subjected it in hope;
Rom.5:15. But the free gift is not like the offense. For if by the one man’s offense many died,
much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded
to many.
Rom.5:18. Therefore, as through one man’s offense judgment came to all men, resulting in
condemnation, even so through one Man’s righteous act the free gift came to all men,
resulting in justification of life.
After they sinned they hid from God, and then covered themselves with clothes made from fig
leaves to hide their shame (Gen.3:7-8). This was their attempt to cover their sins, but it was
inadequate. Man has ever since tried to construct coverings (both metaphorically and literally)
to cover his sins and inadequacies. None of these are of any value. What God principally wants
from man is a faithful and loving response, and a trusting relationship. For He knows our frame,
how weak we are. He already knows our sins and our mortality (Psalm.103:14).
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After their sin was discovered God called upon them to give an account of their actions. After
this they were sentenced by God, He subsequently provided a covering that was more effective
than the fig-leaf covering they had made. So we read in Gen.3:21 that God clothed them in
tunics of skins. This can only mean that blood was spilt and an animal was slain to provide the
required covering. Their feelings of nakedness expressed the moral defilement and inadequacy
they felt, as their instinctive lusts which were once dormant had now been inflamed by their sin.
The covering of skins stood as a type of the covering for their sin that God alone could provide.
As we shall see, it is a firm scriptural principle that only God can deal with sin. It is significant that
the covering involved ‘death’, for it was to be by the death of one specially provided by God that
the true covering for sins and the hope of new life would come.
The Law of Sin at Work in us
As their descendants we inherit this law of sin and death, and it is experienced in many ways.
One of which is through the contrary impulses that work inside of us. The whole context of
Romans chapter seven deals with this experience and is well worth reading carefully.
Rom.7:14-24. For we know that the law is spiritual, but I am carnal, sold under sin. For what I
am doing, I do not understand. For what I will to do, that I do not practice; but what I hate, that I
do. If, then, I do what I will not to do, I agree with the law that it is good. But now, it is no longer
I who do it, but sin that dwells in me. For I know that in me (that is, in my flesh) nothing good
dwells; for to will is present with me, but how to perform what is good I do not find. For the
good that I will to do, I do not do; but the evil I will not to do, that I practice. Now if I do what I
will not to do, it is no longer I who do it, but sin that dwells in me. I find then a law, that evil is
present with me, the one who wills to do good. For I delight in the law of God according to the
inward man. But I see another law in my members, warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my members. O wretched man that I am!
Who will deliver me from this body of death?
When reading these words we are not reading of the experiences of a uniquely conflicted
individual, but the shared experiences of all those who are aware and sensitive to the things of
God. When a person sets their heart to seek and know God, and do his will, he or she will find
this internal conflict at work. Why is this so? It is because our natural instincts are set for self-
preservation, self-advancement, and self-reproduction, whereas God’s ways are often not the
same as our natural thinking or to our personal short term advantage.
This is the conflict that the knowledge of the truth of God brings. Our natural human instincts for
survival are very strong, and our instinctive urges and impulses can dominate our thinking. Sin
occurs when these impulses and desires are contrary to God’s will and we give way to them and
allow them to come to be, either in thoughts, words or actions (James.1:13-15).
Sin is defined by its basic meaning in Rom.3:23 – “for all have sinned and fall short of the glory
of God.” Interestingly, the word ‘sin’21 in the original Greek also carries the idea of - ‘to miss the
21
The Greek words for sin are “hamartia” and “hamartanō.” These carry the general idea of failing to hit the
mark, of sin, of erring, and are generally translated as sin. See the link to the dictionary meaning here.
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mark.’ In its scriptural usage we suggest that it carries the idea of falling short of God’s intended
purpose with man - of ‘being in His image and likeness’ (Gen.1:26).
Interestingly, the word ‘sin’ is used in two principal ways. The most common of which relates to
‘actions’, as in a person engaged in an act of sin (Matt.5:28, James.1:13-15, 1.Jn.3:4, 1.Jn.5:17).
The second way the word is used is in a few specialized contexts (used as a noun), and refers to
an aspect of the human condition. Sometimes it is personified. That is, it refers to the ‘law of sin’
that exists in us and which produces all manner of lust, pride, unlawful desires and rebellion
against God and His declared moral principles (Rom.6:10-12, 7:17, 20-25).
We are told that the Law was given to expose the true nature of the human condition. This is the
point that Paul makes in Rom.7:11-13. “Has then what is good become death to me? Certainly
not! But sin, that it might appear sin, was producing death in me through what is good, so
that sin through the commandment might become exceedingly sinful.”
Humans are influenced by this Law of Sin that exists in us. The basic reality of this situation is
summed up in the Law by the tenth commandment, which said “You shall not covet” (Rom.7:7,
Exod.20:17, Deut.5:21,). To covet is to feel a strong desire towards something that does not
belong to us and is not lawfully ours for the taking. It is one of the most common and natural
human instincts. This tenth commandment of the Law makes us aware of our natural condition.
This causes a jealous and rebellious reaction in us. “But sin, taking opportunity by the
commandment, produced in me all manner of evil desire” (Rom.7:7-8).
Paul’s example in Romans chapter seven is that of an enlightened man. Another example of this
conflict is seen in Jesus himself. Although a man who never sinned, he nevertheless experienced
the same fears, passions and impulses that are common to us all. He was tempted in all points
like us (Heb.4:15, Phil.2:8, Heb.2:10, Heb.5:9). We see this conflict in Jesus, in the garden of
Gethsemane, in the night of his betrayal by Judas. He knew he would shortly face humiliating
and horrifying taunting, torture and death. Jesus felt the pressure of the situation as well as the
enormous burden of responsibility that was resting upon him. In prayer he said the following.
Matt.26:39. Then He (Jesus) said to them (his apostles), “My soul is exceedingly sorrowful, even
to death. Stay here and watch with Me”. He went a little farther and fell on His face, and prayed,
saying, “O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but
as You will.”
Part of the pressure that he felt came from his natural or instinctive impulses which he shared in
common with all humanity. These instincts were asserting themselves, and yet they were at war
with what he knew was His Father’s will. He knew what was coming in the crucifixion. The
natural human instinct is to protect and preserve the flesh and its life, whereas it was His
Father’s will that he should die this way in order to accomplish this essential part of God’s plan
for the redemption of mankind and the completion of God purpose. We are told these things in
many places in the Bible, but a quick review of (Act.2:23) will show this.
In considering these things, we need to continually remind ourselves that only God is able to
provide the solution to the human condition. Even Jesus himself sought and received God’s help
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in this most dire of situations (Luke.22:42-43, Heb.5:7). The obvious lesson is that ONLY God is
able to deal with this ‘law of sin and death’ that he shared in common with us (Rom.6:9-10).
Humans have been developing philosophies and religions since the beginning of history as
remedies for the human condition, yet none of these have any power. They are all just the
outcome of the human rationale that seeks for a human solution based on human centred ideas
and philosophy. Only God can provide the solution for the problem of sin and mortality. God’s
solution has been revealed and demonstrated in the offering up of His Son Jesus Christ upon the
cross. For this man Jesus was the one typified in all the sacrifices and offerings made since the
beginning, including those seen in the Law of Moses (Heb.10:1-14). For they were all offered as
types and patterns in prospect of his ‘once for all time’ sacrifice upon the cross.
Son-ship in the Bible.
While we are considering mankind’s situation we need to understand the Bible’s teaching and
language on Son-ship. Originally, God sought to make man like himself and in this sense man
would be considered a Son of God and part of God’s greater family, just like the Angels of God
(Job.38:7, Luke.20:36, Eph.3:14-15). After Sin entered the world (Rom.5:12), everything changed.
Since that time the Bible clearly distinguishes between different types of ‘Sons’. Some of the
language is literal and some figurative. We need to understand what each of these mean -
1. Sons of Adam or Son of Man - every person who is born is a descendant or son of Adam
(Rom.3:23, 5:12, 1.Cor.15:22), and inherits the consequences that flow from him. That is, the
Law of Sin and death. As all are ‘flesh and blood’ none can therefore ‘inherit the kingdom of
God’ by any natural or native right (1.Cor.15:50). To inherit the kingdom of God all need to
be born again as Sons of God.
2. Sons of God – when a person responds to God’s call, hears his words, obeys his voice and
endeavours to walk in God’s ways, then he or she is called to be ‘born again’ (John.3:3-8,
1.Pet.1:23, John.8:36), as a son of God (John.1:11-13, 1.John.3:1, 8-10, Rom.8:14,19,
Phil.2:15). This operates by faith and baptism into Christ (Rom.6:2-8). Of special note here is
the fact that Jesus was ‘born’ a Son of God as a result of his unique conception. So, although
he was a ‘Son of Man’ like us, he was also the ‘Son of God’ in a very unique way. However,
he was never a Son of the Devil (Serpent), for he never sinned.
3. Sons of the Devil (Serpent) – figuratively, when a person adopts the thinking of the Serpent
and sins, they are called his Sons. Although all men sin and are Sin’s servants (Rom.3:23,
6:16), those who reject God and follow Sin are specifically called the devil’s sons (John.8:34,
44, 1.John.3:8-10, Acts.13:10, Matt.3:7, 12:34, 23:33, John.6:70). The language here is
figurative, and is used in contrast with the seed of the woman. It is drawn from the words of
Gen.3:15, and the devil here is the serpent in the garden of Eden.
4. Seed or Sons of the Woman – figuratively, when a person responds to God’s call, hears his
words, obeys his voice and endeavours to walk in God’s ways, then he or she is called a seed
or son of the Woman and a servant of righteousness unto holiness (Rom.6:19). The contrast
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is to the seed of the serpent and the figures goes back to the beginning when God made a
promise of one who would be victorious over the serpent/devil/sin (Gen.3:15, Rev.12:17).
The Dead are Unconscious
As we noted earlier, the sentence on the first pair and its inevitable outcome fell upon them and
all their descendants. That is, they would all eventually die. Death marks the end of man’s
existence, the end of all his pain and anguish as well as all his hopes and aspirations. The state of
the dead is very clearly declared in the Bible, as the following references show.
Eccl.3:18-20. I said in my heart, “Concerning the condition of the sons of men, God tests them,
that they may see that they themselves are like animals.” For what happens to the sons of men
also happens to animals; one thing befalls them: as one dies, so dies the other. Surely, they all
have one breath; man has no advantage over animals, for all is vanity. All go to one place: all
are from the dust, and all return to dust.
Eccl.9:4. But for him who is joined to all the living there is hope, for a living dog is better than a
dead lion. For the living know that they will die; But the dead know nothing, And they have no
more reward, For the memory of them is forgotten. Also their love, their hatred, and their
envy have now perished; Nevermore will they have a share In anything done under the sun.
Eccl.9:10. Whatever your hand finds to do, do it with your might; for there is no work or device
or knowledge or wisdom in the grave where you are going.
People generally do not like this outcome and many religions, both ancient and modern, have
invented concepts of a spiritual state of conscious existence after death in some realm or other.
As appealing as this concept may be, it has no basis in the Bible’s teaching. Those references
taken from the Bible that are often used to support the idea, are bent or twisted to fit another
meaning other than their original context or the greater context of the Bible’s message. Most
arguments assume rather than prove this idea.
The Promise of Resurrection and of Eternal Life
The Bible does contain the promise of life, but it is only to be obtained in the fullest sense in the
future by ‘the resurrection of the dead’. It is referred to as the “hope of eternal life” (Tit.1:2,
3:7, 1.Jn.2:25). This teaching is implied and spoken of in the OT, and since the resurrection of
Christ, it was boldly proclaimed in some detail by the Apostles of Christ all through the NT.
Job.19:26-27. (Job said) And after my skin is destroyed, this I know, That in my flesh I shall see
God, Whom I shall see for myself, And my eyes shall behold, and not another. How my heart
yearns within me!
Dan.12:2. And many of those who sleep in the dust of the earth shall awake, Some to
everlasting life, Those who are wise shall shine Like the brightness of the firmament, And those
who turn many to righteousness Like the stars forever and ever.
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Luke.14:13- “But when you give a feast, invite the poor, the maimed, the lame, the blind. “And
you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection
of the just.”
Luke.20:34-38. Jesus answered and said to them, “The sons of this age marry and are given in
marriage. But those who are counted worthy to attain that age, and the resurrection from the
dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to
the angels and are sons of God, being sons of the resurrection. But even Moses showed in the
burning bush passage that the dead are raised, when he called the Lord ‘the God of Abraham,
the God of Isaac, and the God of Jacob.’ For He is not the God of the dead but of the living, for
all live to Him.”
Acts.24:15. (Paul said) “I have hope in God, which they themselves also accept, that there will
be a resurrection of the dead, both of the just and the unjust.
This resurrection of the dead has not yet occurred (2.Tim.2:18), but is to happen on the day
appointed of the Father in heaven. On that day, Christ is to return to the earth to raise the dead,
and those who are found worthy will be given life eternal. Resurrection quite literally means ‘to
raise up / to stand up again’, and contextually it almost always speaks of raising the bodies of
those who are long dead, back to life again.
1.Thes.4:16. For the Lord Himself will descend from heaven with a shout, with the voice of an
archangel, and with the trumpet of God. And the dead in Christ will rise first.
2.Tim.4:8. Henceforth there is laid up for me a crown of righteousness, which the Lord, the
righteous judge, shall give me at that day: and not to me only, but unto all them also that love
his appearing.
The apostles who followed Christ and witnessed his words, often at the cost of their own lives,
were given a special promise to be fulfilled when the kingdom of God is set up on the earth in
the future. That promise involved sharing in Christ’s (earthly) throne and ruling over the restored
Kingdom of Israel, which will be the nucleus of God’s kingdom on earth.
Matt.19:28. So Jesus said to them (the 12 Apostles), “Assuredly I say to you, that in the
regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me
will also sit on twelve thrones, judging the twelve tribes of Israel.
The Bible’s teaching on the resurrection of the dead is very different to other belief systems.
Most teach that we humans have an immortal soul or spirit in us which lives on consciously after
we die. This is one of the reasons the Apostle Paul’s message was at times mocked and rejected
in the first century. It was contrary to what people expected. Acts.17:17:31-33 is a good example
of this. We also see it in the way some first century Christians bent the Apostles’ words, and
tried to spiritualize the resurrection, by saying that is was already past, or even denying it.
2.Tim.2:17-18. And their message will spread like cancer. Hymenaeus and Philetus are of this
sort, who have strayed concerning the truth, saying that the resurrection is already past; and
they overthrow the faith of some.
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1.Cor.15:12. Now if Christ is preached that He has been raised from the dead, how do some
among you say that there is no resurrection of the dead? .
Although these teachings on the hope of resurrection may at first seem foreign to us, they
seamlessly compliment the rest of the Bible’s testimony. The great hope of the people of God,
since the very beginning, has always been founded upon the certainty of the resurrection and
the coming kingdom of God. It is only by physical resurrection that God’s purpose with man
and with the earth can find completion. There is no denying the overwhelming weight of
scriptural evidence that testifies to this. It is a sad fact that many who call themselves religious
have little or no understanding of this aspect of God’s plan and purpose with man and with the
earth. They have not been taught faithfully.
The outcome of what is called ‘the resurrection of the just’ (Luke.14:14, Acts.24:15) is that they
will be given eternal life. This is speaking of both the quality and quantity of their new life. This
idea is seen in many scriptures such as the following, which speaks of the hope of sharing in
God’s Divine Nature (God’s attributes of power and life). That does not mean that men become
equal with God, but that people share in God’s undying and sinless nature. This is what Jesus
meant when he spoke of being made equal to the angels (Luke.20:36).
2.Pet.1:3-4. … as His divine power has given to us all things that pertain to life and godliness,
through the knowledge of Him who called us by glory and virtue, by which have been given to
us exceedingly great and precious promises, that through these you may be partakers of the
divine nature, having escaped the corruption that is in the world through lust.
The Way to Life is to respond to and align ourselves with God’s Purpose in Christ
When this resurrection of the dead and the giving of life is complete, so will begin the next stage
in the completion of God’s original purpose. But this work actually needs to begin today, as God
calls upon all people everywhere to hear, understand, believe and change the way they walk and
what they hope in (Acts.17:30). God is endeavouring to change the thinking of people today, so
they think and act as He does. He is doing this so that in the future He can change the body so
that it is no longer bound by sin and death.
God has provided the way through His Son, Jesus Christ. The Apostles of the first century were
charged with the responsibility of preaching and bearing witness to this message of salvation.
They did this by preaching what is called the Gospel message. Those who heard, understood and
responded were then to be baptised as an act of good conscience in obedience to God’s call
(1.Pet.3:16), so that they might identify with God’s work in Christ.
The message of the Apostles was based upon God’s work in His Son, Jesus Christ. Their
testimony is quite clear on this matter, for it says that; ‘Jesus died for our sins according to the
Scriptures’ (1.Cor.15:3). He did what we could never do, which was to perfectly fulfil his Father’s
will. Man has never been able to render perfect obedience, yet this Jesus was obedient even to
the point of death (Phil.2:8). He accomplished this obedience, not through the exercise of
human willpower, but as a direct result of God working in his life. For God was in Christ
reconciling the world to Himself (2.Cor.5:19). In his death he died for all, i.e. as a representative
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of and for all men, for he had the same nature as all of us. In this sense then ‘he bear the sins of
many’ (Heb.9:28), for he too came ‘in the likeness of sinful flesh’ (Rom.8:3). We will expand on
these ideas and how this works in Chapters 8-11.
1.Pet.2:24 (KJV). Who his own self bare our sins in his own body on the tree, that we, being
dead to sins, should live unto righteousness: by whose stripes ye were healed.
From reading these words there should be no doubt that what was accomplished in the death of
Jesus was of vital significance for us in the defeat of sin and the victory made available to all. We
are told that there is no other way to life than that through Jesus Christ (Acts.4:12, 1.Cor.3:11).
Belief and baptism are instruments provided by God that connect us to His work in Christ. As we
have noted earlier, baptism itself was to represent death, that is, death to all that we inherit
from Adam, which is the natural or native condition of our birth. Baptism is to terminate our
relationship to the problems associated with both our nature (i.e. both sin prone and mortal)
and our nurture (i.e. our sins and transgressions). Baptism is designed to align a person to
Christ’s death, so that God might account them as dead with Christ. That is, when Christ died
God accounts them as dead with him. So, just as Christ was raised from the dead so they might
now come up out of the waters of baptism a new creature, as if they were being born again.
These ideas can be found in the following references.
Rom.6:3-8. Or do you not know that as many of us as were baptized into Christ Jesus were
baptized into His death? Therefore we were buried with Him through baptism into death, that
just as Christ was raised from the dead by the glory of the Father, even so we also should walk
in newness of life. For if we have been united together in the likeness of His death, certainly we
also shall be in the likeness of His resurrection, knowing this, that our old man was crucified
with Him, that the body of sin might be done away with, that we should no longer be slaves of
sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that
we shall also live with Him,
This new way of thinking and living is called ‘newness of life’ and refers to a total change. We are
now to see the world differently, not living for the things of this life but for God and for that life
which is to come. This will cause us to see and act differently, now being moved by faith. This is
how God begins to work in and through us. It is called in the Bible ‘the new creation’. You will
note in the following references the clear echo from God’s original purpose of making mankind
to be like himself. The new creation is not a new purpose, but rather God working towards the
fulfilment of His original purpose which was declared in the beginning.
2.Cor.5:17. Therefore, if anyone is in Christ, he is a new creation; old things have passed away;
behold, all things have become new.
Eph.2:10. For we are His workmanship, created in Christ Jesus for good works, which God
prepared beforehand that we should walk in them.
Eph.4:24. and that you put on the new man which was created according to God, in true
righteousness and holiness.
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Col.3:10. and have put on the new man who is renewed in knowledge according to the image
of Him who created him,
Now this ‘new creation’ is to be in the likeness of God, just as Jesus Christ was in the image of his
Father in heaven (2.Cor.4:4). The renewing method is according to knowledge, as the reference
from Col.3:10 shows. This knowledge comes from hearing the gospel message preached. When
it is heard and received, it is designed to have an impact upon us, to change the way we think
and the way we are walking, so that we change direction and now follow Christ and his example.
Luke.9:23. Then He said to them all, If anyone desires to come after Me, let him deny himself,
and take up his cross daily, and follow Me.
1.Thes.2:13. For this reason we also thank God without ceasing, because when you received the
word of God which you heard from us, you welcomed it not as the word of men, but as it is in
truth, the word of God, which also effectively works in you who believe.
Luke.10:16. He who hears you hears Me, he who rejects you rejects Me, and he who rejects
Me rejects Him who sent Me
As noted in the previous references, the words spoken by the Apostles were Christ’s words,
which were in turn actually the words of God. They were designed to effectively work to
transform the thinking, and consequently the speech and actions of those who received them.
This is such an elementary aspect of faith that Paul exhorts the believers in Rome to be not
conformed to this world and its distorted values, but to rather be transformed in their minds by
this renewing power from God. This power comes from God, and His Spirit, and is contained in
the ideas, information and knowledge imparted by the message of the gospel.
Rom.12:2. And do not be conformed to this world, but be transformed by the renewing of your
mind, that you may prove what is that good and acceptable and perfect will of God.
In conclusion, it is clear from the testimony outlined above that it is essential to hear and
understand the gospel message (Mark.16:15-16), and then to align ourselves with the declared
purpose of God in Christ by being baptised in accordance with God’s provision. We are then to
walk in newness of life, which is founded on different principles to natural life. These things,
when understood, are very simple principles but like so many others they have been
misunderstood, misinterpreted and largely ignored.
4. Jesus
As the matters surrounding Jesus Christ are vast, we will only be able to cover some of the
Bible’s main testimony concerning him. We will therefore only introduce some of the concepts
concerning Jesus and of his teachings. Jesus himself wrote nothing, but the Gospel accounts are
the record of his life and works, for his life itself is the testimony or witness of the way and the
truth of God (John.18:37). The size of this subject is summarised in John’s words.
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John.21:25. And there are also many other things that Jesus did, which if they were written one
by one, I suppose that even the world itself could not contain the books that would be written.
Jesus is the chief character in the NT record, apart from God Himself. He is presented as “a Man
attested by God to you by miracles, wonders, and signs which God did through Him” (Acts.2:22).
What many fail to appreciate is that Jesus was also a chief character in the minds of the faithful
in OT times as well. References such as the following demonstrate this - John.5:46, John.8:56,
Acts.2:29-32 & 1.Pet.1:9-11. They tell us that Moses, Abraham, David and all the OT Prophets
looked forward to the coming of Christ, both for their own personal salvation, and also for the
promised day when God would establish His kingdom over all the earth and thus complete His
original purpose. In fact, this concept was so critical that Jesus chastised the religious leaders of
his time, as well as his own disciples, for failing to grasp this subject. Jesus implies that failing to
understand this indicates a serious lack of knowledge. The context and dialogues in John.8:30-43
and Luke.24:25-27, 44-46 are examples of this.
So vital is Jesus in the overall plan and purpose of God that the scriptures attribute to him
numerous titles that cover many aspects of his past, present and future work, and how Jesus is
integral for the fulfilment of all God’s designs and purposes. We will not be able to look at all of
these, but will focus on some of the more important and sometimes even misunderstood
aspects of his life and work.
However, it needs to be understood and emphasised that Jesus stands out in all human history
as a totally unique man. There is none other like him. The things spoken of him in the Bible are
very important. He stands between God and man, truth and error, and life and death. He is the
essential ingredient and way by which all God’s purposes and promises will be fulfilled.
We cannot overemphasise this point. The NT writers labour this concept, as they present Jesus
in various ways with very pregnant language. He is variously spoken of and presented as; the
Christ of God, the saviour, the Son of David, the Son of God, the Lord, the Son of Man, the last
Adam, the word made flesh, the word of God, the image of God, the firstborn of every creature,
the firstborn from the dead, the head of the body (the church), the King Priest after the order of
Melchisedec, the Lamb of God, the Lion of the Tribe of Judah, and numerous other epithets.
It is an unfortunate fact that sometime after the Apostles passed off the scene, Christianity
evolved into a religion almost solely about ‘the person of Jesus Christ’. It moved away from its
roots which were based upon ‘the teachings of Jesus Christ’, that is, the message that he
preached and that he also gave to his apostles to preach. We suggest that the objective we
should be seeking for is BOTH to understand and believe in ‘the person of Jesus Christ’ AND ‘to
understand and believe what Jesus believed and taught’.
From the scriptures we learn that Jesus was a man, and not God in the disguise of a man. He was
not an incarnation of God in the traditional sense of the word, but rather a manifestation of God
in man. That is, he spoke and behaved in a way that demonstrated that his origins and the
origins of his teachings were of God. Jesus says as much in John.14:7-11.
Yet for all this, he was mortal as a consequence of his birth, and thereby shared the same nature
as the rest of humanity, with all of its inherent weaknesses. We are clearly told that he too was
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tempted by sin and felt the effects of mortality, just like those whom he came to save. But this is
not all. He was a unique man, born of the Virgin Mary. God was his Father, for he was conceived
by the work of the Holy Spirit, which is the instrument of God’s power & presence.
Jesus was conceived and born this way so that salvation would be clearly understood as a work
of God, from start to finish. Jesus is therefore called both the Son of God and the Son of Man. He
spoke and did only those things that were of his Father’s counsel and will, all the time. We are
told that he was without sin, that is, he never transgressed against his Father’s will. He preached
the message of the gospel of the kingdom of God (Mark.1:14-15), and was put to death by the
religious and civil authorities of his day. They did not like the threat that he posed to their
authority and station, and therefore to their livelihood and prosperity (John.11:48).
The Bible describes Jesus’ death as a sacrificial death (Heb.7:27, 10:12), which means that it
performed a similar function to those sacrifices and offerings that were made under the Law of
Moses. These were types or patterns of Christ’s sacrifice. His death was foreordained, which
means it was determined beforehand by God for the purpose of saving mankind from their sins
(1.Pet.1:18-20). It was by means of his death that ‘sin’ was condemned and God’s righteousness
declared (Rom.3:25, 8:3). Jesus died for the benefit and salvation of others, for such was God’s
predetermined counsel to complete His purpose. No man can add to Christ’s work and offering,
nor take from it. It was totally a work of God from start to finish, as we are told that ‘God was in
Christ, reconciling the world unto himself’. In that death he represented all men, and his death
was particularly beneficial to those who are drawn to his cross, and who by faith die with him.
Yet God raised him from the dead and gave him eternal life, for God’s ultimate purpose is about
life, not death. Again, those who die with him now also share in the benefits of his resurrection
(Rom.6:8). Jesus now sits on God’s right hand as the mediator of the new covenant (2.Cor.3:6,
Heb.8:6-13, 12:24, Gal.3:16, 26-29) – which, when contrasted with the old covenant describes a
new basis of relationship with God, established by his life and death (his blood). Christ can
empathise with us as he too was subject to the same weakness (Heb.4:14-5:2). He has now been
invested with all of God’s power and authority (Matt.28:18) and sits on God’s throne as a King-
Priest (Rev.3:21, Heb.7:2, 15-17). All the Angels of God are subject to him, for Jesus by reason of
being God’s Son and because he was obedient unto death, has been exalted above all, except, of
course, God himself (1.Pet.3:22, Heb.1:4, Phil.2:5-11, 1.Cor.15:27-28).
To fulfil his destiny, Jesus must return to reign on the earth and to sit on David’s throne as King
of the Jews as well as the Lord of All. He will bring peace to the earth, but before that day arrives
he will firstly raise the dead and give life to those who love and trust in God, and love his
appearing (1.Tim.4:1,8). He will also save natural Israel, after they repent, for God’s purpose
with them is not finished (Rom.11:25-29). Jesus will be God’s instrument to judge the nations,
after which he will then bring peace to the whole earth. His reign will last one thousand years,
and those who are his faithful followers today, along with the faithful throughout all past ages,
will share in the blessings of his kingdom. They will reign with him for 1,000 years. This is one of
the results of the first resurrection (Rev.5:10, 20:4-6). Those who participate in that resurrection
will live and reign with Christ. They will have been given eternal life, and will not be judged or die
ever again. They will not be touched by the second death, that is, they will not be subject to the
judgements that come at the end of the 1,000 year reign.
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At the end of his reign, there will be a final resurrection for those who have lived and died during
that 1,000 year reign. Those who are accepted at that time will also share in life eternal. At the
end of that judgement, the last and greatest enemy will have been vanquished. That enemy is
‘death’ (Rev.21:11-15, 1.Cor.15:24-26). When that day comes, so will come the full completion
of all God’s purposes with mankind. Jesus will have been the instrument through which all is
accomplished, for God has given him the authority and power to do this (Matt.28:18). On that
day when all is completed and all is again at one with God, Jesus himself will hand the rule back
to God his Father. The Son will remain subject to the Father, as we should expect. Thereafter,
God will be all and in all, i.e. at one with his creation (1.Cor.15:24-28). Sin and death will have
been removed from the earth forever. The earth itself will be populated only with men and
women who will be in the image and likeness of God, to the fullest degree possible (i.e. both
mentally, morally and physically), equal to the angels (Luke.20:35-36).
Jesus as our Saviour.
One of the most prominent themes in the Bible is Jesus’ unique role as the saviour of mankind.
Luke.2:11. “For unto you is born this day in the city of David a Savior, who is Christ the Lord.”
John.3:16-17 “For God so loved the world that He gave His only begotten Son, that whoever
the world to condemn the world, but that the world through Him might be saved.”
1.Tim.1:15 “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the
world to save sinners, of whom I am chief.”
This appellation of saviour is prominently given to Jesus Christ throughout the NT – John.4:42,
Acts.5:31, 13:23, Eph.5:23, Phil.3:20, Tit.1:4, 3:6, 2.Pet.1:11, 2.Pet.2:20, 3:2, 1.John.4:14, & etc.
We will further develop this subject as we examine other aspect of Jesus’ unique role in the
purpose of God and how it is that God saves in and through him.
There are various opinions on whom Jesus actually is. The following diagram endeavours to
show the main opinions that exist. This diagram, like all diagrams, looks at Christ from the
perspective of his origins. This writer believes that the Biblical Unitarian position is the
scripturally correct one, according to the Bible’s complete suite of teachings.
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Various Views about Jesus
Jesus Jesus is
is God a Man
Modalism. Trinitarian Arian / JW Biblical Unitarian Humanistic

Oneness Jesus was Jesus was Jesus is God’s only Rationalist
Pentecostals God the Son, God’s first begotten Son. His Jesus is a
Jesus was a equal to the creation, an origins are of God mere man.
mode of the Father & Holy angel-son in but he began to A superior &
Father, who Spirit, who origin, who exist when he was great man,
was later born was later born was later born conceived in the but just a
as a man as a man. as a man. womb of Mary. man.
Jesus was the Jesus always Jesus was an Jesus is God’s Joseph was
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Father. was & is God angel of God Son, but not God his father.
Differing views about the identity of Jesus Christ.
Jesus’ Birth and His Nature.
The Bible gives quite a lot of information on the birth and nature of Jesus. Unfortunately, like so
many other subjects, the man Jesus has been largely misunderstood and the testimony of the
word ignored. Tradition and superstition so often cloud important issues and colour the story.
Let us consider the following regarding the conception and birth of Jesus.
Matt.1:18. Now the birth of Jesus Christ was as follows: After His mother Mary was betrothed to
Joseph, before they came together, she was found with child of the Holy Spirit.
Luke.1:30-32. Then the angel said to her, “Do not be afraid, Mary, for you have found favour
with God. And behold, you will conceive in your womb and bring forth a Son, and shall call His
name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will
give Him the throne of His father David.
Luke.1:34-35. Then Mary said to the angel, “How can this be, since I do not know a man?” And
the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the
Highest will overshadow you; therefore, also, that Holy One who is to be born will be called
the Son of God.
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From these words we see that the conception of Jesus was unique. He was conceived and born
of a virgin, by the power of the Holy Spirit so that God would be his Father, and not Joseph. The
reason for this is that God alone was to provide the way of salvation.
Matt.1:21. And she will bring forth a Son, and you shall call His name JESUS, for He will save His
people from their sins.
Jesus was named by the Angel before his birth, and his name is the same as the OT Hebrew
‘Joshua’, which means ‘Yah shall save’, for salvation was not and could not be a work of man. For
man was the source and cause of the ‘sin’ problem that now had to be dealt with by God,
therefore man could not be the primary means of the solution. To accomplish this great work,
God was to work with and in Jesus in a very unique way.
However, it is important to also note that Jesus was a son of Mary from whom he inherited all
the shared problems of humanity, with its sin-proneness and mortality. These inherited
problems all sprang from Adam’s sin in the beginning, and this Jesus was himself a descendent
of Adam and the curse that was on him. This is why Jesus often called himself ‘the son of man’.
Jesus’ connection to the general human condition was real. He felt all the common experiences
of life, including temptation to sin, as well as the inevitable process of aging and mortality.
Gal.4:4. But when the fullness of the time had come, God sent forth His Son, born of a woman,
born under the law,
Heb.4:14-15. Seeing then that we have a great High Priest who has passed through the heavens,
Jesus the Son of God, let us hold fast our confession. For we do not have a High Priest who
cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without
sin.
Heb.2:14. Inasmuch then as the children (i.e. humanity) have partaken of flesh and blood, He
Himself likewise shared in the same, that through death He might destroy him who had the
power of death, that is, the devil,
From these and like words, we see that Jesus experienced temptation, and all the fears common
to mortal man. The difference was that Jesus overcame his fears, fully trusting in God to deliver
him from the evil designs of men and from death. In this regard he stands as the supreme
example whom we should believe in and whose example we should follow. Hence he is called
the captain of our salvation, having been made perfect or complete through suffering. We see
these ideas in the following references.
Rom.6:9-10. … knowing that Christ, having been raised from the dead, dies no more. Death no
longer has dominion over Him. For the death that He died, He died to sin once for all; but the
life that He lives, He lives to God.
Heb.2:10. For it was fitting for Him, for whom all things and by whom all things, in bringing many
sons to glory, to make the captain of their salvation perfect through sufferings. For both He
who sanctifies and those who are being sanctified are all of one, for which reason He is not
ashamed to call them brethren.
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1.Pet.2:21-23. For to this you were called, because Christ also suffered for us, leaving us an
example, that you should follow His steps: Who committed no sin, Nor was deceit found in His
mouth; who, when He was reviled, did not revile in return; when He suffered, He did not
threaten, but committed Himself to Him who judges righteously;
If we are to know Jesus, and the purpose of his life and death, it is very important to correctly
understand the nature of his humanity. That is, that Jesus came in the same flesh and blood as
us, and that he was tempted in all points like we are – i.e. with the same general types of
temptations. By knowing this we can understand the importance of Christ’s example for us – so
that we might overcome the challenges of life. The only way this is possible is to be both in
Christ and to follow his example. Therefore, we should take heed to his words on the need for
faithful application and dedication in the hour of our trials.
Rev.3:21. To him who overcomes I will grant to sit with Me on My throne, as I also overcame
and sat down with My Father on His throne.
Matt.26:41. Watch and pray, lest you enter into temptation. The spirit indeed is willing, but
the flesh is weak.
So important is this teaching that those in the first century who denied this aspect of his
humanity were singled out as rejecting the essence of the truth, and were labelled as antichrist.
1.John.4:3. … and every spirit that does not confess that Jesus Christ has come in the flesh is
not of God. And this is the spirit of the Antichrist, which you have heard was coming, and is now
already in the world.
2.John.1:7. For many deceivers have gone out into the world who do not confess Jesus Christ
as coming in the flesh. This is a deceiver and an antichrist.
From these words it is clear that even in the apostles’ time some were departing from their
teachings and promoting concepts and ideas of foreign origin. The apostle John speaks of this
problem in 1.John.2:18-19, 26, where he says they departed from the apostles’ teaching and
were deceiving many with their false teachings and wrong concepts.
Finally, we do not agree with the rationale behind Dr Charles Swindolls summary, when he
approvingly quotes Max Lucado who says of Jesus: “He left his home and entered the womb of a
teenage girl … Angels watch as Mary changed God’s diaper. The universe watched with wonder
as the Almighty learned to walk…..” Earlier, in the same book Swindoll writes, “Here’s an
amazing thought: the baby that Mary held in her arms was holding the universe in place.” 22
Jesus’ Words, Works & God’s Will.
The public ministry of Jesus lasted for about three and a half years. During that time he went
about preaching what is called ‘The Gospel of the Kingdom of Heaven’ in Matthew’s gospel
account and ‘The Gospel of the Kingdom of God’ in the other gospel accounts.
22
“Jesus: When God Became a Man.” Pg1-10 (1993).
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These two ideas are basically interchangeable and refer to the good news of God’s coming
kingdom and dominion over the earth. This message is very closely related to the original
purpose of God, which we have mentioned many times already.
As already mentioned, much of the preaching of Jesus was upon the need for moral change and
renewal. That is, if we are to find life we must to come to know and understand God and His
ways, and we must allow this knowledge of God to enter us and work its influence and power in
our lives to transform us into His image (Rom.12:2, Col.3:10, Eph.4:23-24).
Therefore, when we read of Jesus preaching the gospel, we note that he is speaking almost
exclusively to his own generation, the children of Israel, who already knew of and hoped for the
promised kingdom. Jesus was constantly endeavouring to impress his generation with the need
to be positively affected by the power of God’s message. That is, to be morally transformed by
repenting of their sins and changing how they lived. The commonly practiced ‘religion’ of those
days was typified by conformity to the ‘Works of the Law’ and the ‘Traditions of the Fathers’.
These ‘works’ were not necessarily from the heart or from a full understanding of God.
Great sections of the gospel accounts hold the record of Jesus’ unique teachings. Sections such
as the famous ‘Beatitudes’ (‘blessings’) in Matt.5-7, also called the ‘Sermon on the Mount’, show
this important theme in his message. These speak of the need for moral transformation from
within, if we are to inherit the kingdom of God.
Although the words of the Beatitudes were given to his disciples and not to the general
populace, the power and insightfulness of his words have impressed people with their lofty
concepts. Unfortunately, many have misused Jesus’ words to politically agitate on social justice
issues, and have taken their zeal to the point of violent activity. Jesus and his teachings have
nothing to do with these extreme positions, nor the violent behaviour of these groups. Jesus’
message was NOT about ‘the now’, or about ‘this world’, but about the need for personal
change in anticipation of the promised kingdom to come. Jesus’ counsel was about; ‘turning the
other cheek’, ‘suffering oneself to be defrauded’, ‘not taking vengeance’, and generally about
not being mixed up in this world and its vain pursuits. All of these things misdirect us away from
the hope in the promised kingdom that all of the faithful lived and died for (Heb.11:13-16).
To the general population of Israel, Jesus’ message was about the coming ‘Kingdom of God’, and
the need to repent and believe. The word ‘repent’ means to change your thinking, and refers to
the need to change the direction we are walking so that we follow God’s ways demonstrated by
Christ’s example, that we might be found worthy (Matt.5:20, Lk.20:35, 21:36) to share in the
promised kingdom. Now how Jesus commenced his preaching to his generation.
Mark.1:14-15. Now after John was put in prison, Jesus came to Galilee, preaching the gospel of
the kingdom of God, and saying, “The time is fulfilled, and the kingdom of God is at hand.
Repent, and believe in the gospel.”
To support this work of teaching and the importance of his message, Jesus did many miracles,
signs and wonders. These were to impress the people with the veracity of the message he was
delivering. The signs were to show that his message was from God, and that God, his Father was
working in and through him, and thus validating the message he was delivering.
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Acts.2:22. Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by
miracles, wonders, and signs which God did through Him in your midst, as you yourselves also
know—
John.10:17-18. If I do not do the works of My Father, do not believe Me; but if I do, though you
do not believe Me, believe the works, that you may know and believe that the Father is in Me,
and I in Him.”
John.3:2. This man came to Jesus by night and said to Him, “Rabbi, we know that You are a
teacher come from God; for no one can do these signs that You do unless God is with him.”
As we said before, the miracles and signs had no primary importance in and of themselves other
than to validate the speaker, and therefore the message that he taught. Notice now how this
message is detailed in the following references.
Luke.8:1. Now it came to pass, afterward, that He went through every city and village,
preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him,
As Jesus preached, his twelve Apostles were with him, learning from him. In light of the urgency
of the message and to broadcast it to a larger audience, shortly after this, Jesus sent his twelve
Apostles forth to preach the same message, that is, the Gospel of the Kingdom of God.
Luke.9:1-2. Then He called His twelve disciples together and gave them power and authority
over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal
the sick.
These twelve Apostles did as Jesus commanded, and preached the Gospel of the Kingdom of
God, but yet at this stage they had no understanding of Jesus’ impending death by crucifixion.
We note this in the exchange that happened shortly after these things.
Luke.9:44-45. Let these sayings sink down into your ears: for the Son of man shall be delivered
into the hands of men. But they did not understand this saying, and it was hidden from them
so that they did not perceive it; and they were afraid to ask Him about this saying.
From this, we can conclude that the message of the Gospel preached by both Jesus and his
Apostles before Jesus’ crucifixion did not include matters surrounding his impending death on
the cross (see also Luke.18:31-34). The gospel message, therefore, included other things that
related to the purpose of God and the need for moral reformation. It was not until after Jesus’
death and subsequent resurrection that this important element was added to the Gospel
message, that the message might be complete.
Unfortunately many lack a sound understanding of the purpose and way of God, as revealed in
the OT. This often causes confusion when considering Jesus’ message. If we separate Jesus from
his OT heritage, then we will not really be able to understand the reason for many of the things
that he says and does. As a result of this disconnection, some consider Jesus’ teachings about
the ‘Kingdom of God’ to refer to a spiritual kingdom that exists in the hearts and minds of
believers. They hold this understanding in general ignorance of all that was spoken by the
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prophets of old. To support this concept they almost always refer to the following reference,
ignoring both the context of the words and the greater body of scriptural testimony.
Luke.17:20-21. Now when He was asked by the Pharisees when the kingdom of God would
come, He answered them and said, “The kingdom of God does not come with observation; nor
will they say, ‘See here!’ or ‘See there!’ For indeed, the kingdom of God is within you.”
There are a number of anomalies present in the context. Firstly, these words were spoken to the
Jewish religious group called the Pharisees, who were Jesus’ enemies and who had challenged
Jesus with their questions. It is hardly likely that this group had the Kingdom of God within them,
as Jesus said on another occasion that they were full of uncleanness (Matt.23:27).
The context of the challenge from this group came because Jesus and his Apostles had been
preaching that the Kingdom of God was at hand – See Mark.1:14-15 above. So naturally these
Pharisees wanted to know WHEN. Jesus was not compelled to answer the question, for that
generation had rejected him and his message. Therefore the kingdom was to be taken from
them and given to others, as Jesus says in Matt.21.43. We would recommend that any who are
in doubt on this read this parable and consider its context very carefully - Matt.21:33-46.
Many commentators and scholars suggest that the words of Luke.17:21 carry a more specific
meaning. They suggest the phrase ‘within you’ means ‘in your midst’ or ‘among you’. This
changes the significance of his words, as it therefore refers to Jesus himself as the door or way
to enter the kingdom, as per the ideas presented in John.10:9, 14:6. Other language specialists,
such as in the ESV footnote23 suggest the phrase carries the idea of ‘within your grasp’.
It was only by believing in the one in their midst that these Pharisees could enter the Kingdom of
God. They needed to accept Jesus as the Christ of God. According to God’s purpose, salvation
can only be through belief in Jesus as The Christ, as the one raised up and sent by God to fulfil all
His will. Accepting him was the only way to find entrance to the promised kingdom (Acts.4:9-12).
The idea of ignoring the bulk of scriptural testimony and holding to an interpretation based upon
a singular reference is a very weak position to hold. Rather, we should understand that Jesus
was telling these Pharisees what they were missing. Seeking for and longing for the Kingdom of
God was of little value by itself unless they understood and believed that Jesus was the Christ.
Understanding and believing in Jesus also meant that they understood their own need for what
he alone could provide them - even the forgiveness of sins and reconciliation with God. For his
was the only name under heaven given among men, wherein any might be saved Acts.4:12.
The Scriptures clearly teach us that during his public ministry Jesus only did his Father’s will. His
words and works were those of his Father. It was his obedience to his Father’s will that
eventually brought about his death. The religious leaders and authorities of those days felt
threatened by his teachings and were angry at his rejection of their interpretations and
23
This meaning is supported by comments found by other language scholars, for example see the Lexical aid ‘A
Grammatical Analysis of the Greek New Testament’ (Zerwick and Grosvenor). They suggest “that the evidence
has been adduced … for an extension of the meaning “within”, viz. in your hands … in your power of choice (cf
“it lies with you”), i.e. from the human side the K. is yours if you choose it, if you will it”
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practices. As a result they eventually conspired together to orchestrate his death. In doing this
they were reproaching and rejecting God and His words and ways.
Heb.10:7. Then I said, ‘Behold, I have come— In the volume of the book it is written of Me— To
do Your will, O God.’ ”
Heb.10:9-10. … then He said, “Behold, I have come to do Your will, O God.” He takes away the
first that He may establish the second. By that will we have been sanctified through the offering
of the body of Jesus Christ once for all.
Rom.15:3. For even Christ did not please Himself; but as it is written, ‘The reproaches of those
who reproached You fell on me’.
The Son of Man. The Humanity of Jesus – He was like us.
It is very important to understand the humanity of Jesus. The Bible clearly presents Jesus as a
man, born and encompassed with the same weaknesses as the rest of humanity. His compassion
and empathy towards the needy demonstrates this (Heb.5:1-5). To know the man is to
understand this aspect of him, otherwise we may view him as a ‘cardboard’ figure or define him
as a sacrifice for sins unattached to us and the human condition.
We are given a wonderful insight into Jesus’ humanity when we consider the real struggle that
he had in the garden of Gethsemane. This was on the night of his betrayal, when he was to be
delivered into the hands of his enemies, which he knew would inevitably lead to humiliation,
torture and his brutal death by crucifixion (John.12:27). We have recorded here Jesus’ natural
will and desire to escape what was coming. At the same time there was the Father’s will which
required him to stay the course. Every fibre of his being was rebelling against these coming
events, and he struggled to control the enormous power of these emotions. This monumental
battle is similar to the one that we all face as we struggle against sin. Where we fail, Jesus
overcame. This is important to understand, for ultimately sin is about serving ourselves rather
than God. We therefore must appreciate the intensity of this struggle, for all God’s designs
depended upon him remaining faithful (Phil.2:7-8). Ultimately this is why it is recorded.
Matt.26:39. He went a little farther and fell on His face, and prayed, saying, “O My Father, if it is
possible, let this cup pass from Me; nevertheless, not as I will, but as You will.”
Luke.22:40-44. When He came to the place, He said to them, “Pray that you may not enter into
temptation.” And He was withdrawn from them about a stone’s throw, and He knelt down and
prayed, saying, “Father, if it is Your will, take this cup away from Me; nevertheless not My will,
but Yours, be done.” Then an angel appeared to Him from heaven, strengthening Him. And
being in agony, He prayed more earnestly. Then His sweat became like great drops of blood
falling down to the ground.
Jesus sought help from his closest Apostles, but they were poor comforters. In this dire
circumstance, only God could give him strength. The record is clear, God heard his cry and saw
his need, and therefore sent an angel to strengthen his resolve to complete the work before
him. There was no other way. God could not lessen the pain or anguish of his trial, but he could
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strengthen and encourage Jesus to press on and complete the work of submitting to his Father’s
will. Jesus was strengthened by the words of the angel who was sent to help him in his resolve.
These ideas are clearly spoken of in later NT writings, as the following show.
Heb.5:7-8. who, in the days of His flesh, when He had offered up prayers and supplications,
with vehement cries and tears to Him who was able to save Him from death, and was heard
because of His godly fear, though He was a Son, yet He learned obedience by the things which
He suffered.
How was Jesus strengthened by the angel to overcome? We are not specifically told all the
details, but there is a hint in the following reference. The angel no doubt reinforced both the
principles at work in his death and therefore the absolute necessity of it. He also clearly spoke of
the joy that was soon to come, not just for himself but for others who would share in his victory.
In other words, Jesus was motivated by his faith and trust in God. In this way he became an
example for all who would follow in his steps, as the record goes on to show.
Heb.12:2-4. looking unto Jesus, the author and finisher of our faith, who for the joy that was set
before Him endured the cross, despising the shame, and has sat down at the right hand of the
throne of God. For consider Him who endured such hostility from sinners against Himself, lest
you become weary and discouraged in your souls. You have not yet resisted to bloodshed,
striving against sin.
If we are to know and understand the authentic Jesus, then it is important to understand these
things. It was this altogether human experience that qualifies him as a compassionate priest,
who can fully empathise with fallen humanity in all their difficulties.
Heb.4:15. For we do not have a High Priest who cannot sympathize with our weaknesses, but
was in all points tempted as we are, yet without sin.
We therefore need to see and understand this Jesus as an authentic person. It is this one who
calls upon us to follow his example, that is, that we too trust in God, and allow Him to work in
our lives. The ‘Faith of Christ’ is about having the same type of faith as Jesus had, in fully trusting
in God. This does not mean that we will escape difficulties or trials in life, but it does mean we
will be given help and assistance to overcome these difficulties (1.Cor.10:13).
1.Pet.2:21-23. For to this you were called, because Christ also suffered for us, leaving us an
example, that you should follow His steps: “Who committed no sin, Nor was deceit found in His
mouth”; who, when He was reviled, did not revile in return; when He suffered, He did not
threaten, but committed Himself to Him who judges righteously;
The humanity of Jesus is very important to the rationale and arguments used by the Apostles,
as they explained who Jesus was. We find them emphasising this over and over again, and it
underpins nearly all of their theological arguments. Consider the following places, where Jesus is
always presented as ‘the man’ that God raised up (see the following list of references).
To begin our list, it is firstly quite noteworthy that on the day of Pentecost, when the Christian
teaching was proclaimed for the very first time after the resurrection of Jesus, the Apostle Peter
explains who Jesus is. He emphatically tells his audience that Jesus was a man, of the lineage of
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David. If it was important or essential to understand that Jesus was God, then this was when
that teaching should have naturally been proclaimed. Peter is silent on that matter.
Acts.2:22. Men of Israel, hear these words: Jesus of Nazareth, a Man attested by God to you by
miracles, wonders, and signs which God did through Him in your midst, as you yourselves also
know—
We see this emphasis upon Jesus being a man used repeatedly by the Apostles. (NB. All the
following references are from the KJV version)
Act 13:38 Be it known unto you therefore, men and brethren, that through this man is preached
unto you the forgiveness of sins:
Acts.17:31. Because he hath appointed a day, in the which he will judge the world in
righteousness by that man whom he hath ordained; whereof he hath given assurance unto all
men, in that he hath raised him from the dead.
Rom.5:15 But not as the offence, so also is the free gift. For if through the offence of one many
be dead, much more the grace of God, and the gift by grace, [which is] by one man, Jesus Christ,
hath abounded unto many.
1.Cor.15:21-23. For since by man came death, by man came also the resurrection of the dead.
For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order:
Christ the firstfruits; afterward they that are Christ's at his coming.
1.Tim.2:5 For there is one God, and one mediator between God and men, the man Christ Jesus
Heb.7:24. But this man, because he continueth ever, hath an unchangeable priesthood.
Heb.8:3 For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity
that this man have somewhat also to offer.
Heb.10:12. But this man, after he had offered one sacrifice for sins for ever, sat down on the
right hand of God;
In fact, a denial of the humanity of Jesus and of the fact that he came in the flesh was labelled a
doctrine of ‘antichrist’. When the Apostles speak of the ‘flesh’ of Jesus, they are saying that he
had the same flesh and blood as we do, and that he was tempted like us (Heb.2:14, 4:15)
2.John.1:7. “For many deceivers are entered into the world, who confess not that Jesus Christ is
come in the flesh. This is a deceiver and an antichrist.”
There is another aspect of Jesus that we also need to understand to gain a more complete
picture. That is, that Jesus is now said to be separate from sinners, for his nature has now been
changed. When comparing the following references to the ones already listed above we will
notice a contrast here between the lowly Jesus who was in the days of his flesh, weak like us, to
the Jesus who now sits on his Father’s right hand and has had all power given to him. Yet even
Jesus can have compassion on us, as he understands our situation and the challenges we face.
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The differences here are in timing and in nature. He was flesh and blood like us and therefore
mortal, but he is now in heaven and like God and His angels, undying in nature.
Heb.7:26. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate
from sinners, and has become higher than the heavens;
1.Pet.3:22. (Jesus) who has gone into heaven and is at the right hand of God, angels and
authorities and powers having been made subject to Him.
Heb.4:15. For we do not have a High Priest who cannot sympathize with our weaknesses, but
was in all points tempted as we are, yet without sin.
Jesus’ Death – What was Accomplished and Why is it Important?
The events leading up to Jesus’ death are fairly well known. The religious leaders of his day were
angry with him for his words and deeds. He did not conform to their traditional teachings and
had publicly stated that they were ‘blind guides’ of the people leading them away from God
(Matt.23:16, 17, 19). Many of the common people followed Jesus, which made the leaders
jealous and concerned that they would lose their position and status.
They orchestrated his capture and used the testimony from false witnesses to condemn him
(Matt.26:59). He was condemned on the charges of blasphemy & sedition.. They then delivered
him to the Roman authorities so that he would be executed in a most brutal way. Death by
crucifixion is a very painful way to die, and in the Jewish mind the law stated that whoever was
hung on a tree was cursed by God (Deut.21:22-23 & Gal.3:13). Their plan was very clever, and in
their minds they would both rid themselves of Jesus, and have him publicly cursed by God.
This plan lacked one essential ingredient. God was not with them on this. In fact, God has stated
many times that he hates liars and deceivers (Ps.58:3, 101:7). He knew their counsel in advance,
as nothing can be hidden from God. According to His predetermined purpose, and for mankind’s
redemption, God had already taken their evil actions into consideration.
Acts.2:23-24. Him (Jesus), being delivered by the determined purpose and foreknowledge of
God, you have taken by lawless hands, have crucified, and put to death; whom God raised up,
having loosed the pains of death, because it was not possible that He should be held by it.
Although the Jewish leaders had endeavoured to destroy Jesus, they ended up, rather, being
instruments that played a part in this aspect of God’s plan of redemption. It is in this area that
things become very interesting. Much mainstream theology states that Jesus was actually God,
in the disguise of a man, who allowed himself to be put to death that he might die as a penal-
substitute for sinful man. They believe that by this action God displayed His great love by paying
the price necessary to save sinful man. Is this really the complete story, or is this rather a
synthesised version of the Bible’s teaching?
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Firstly, Jesus was not God in disguise, but rather he was declared to be ‘the Son of God’ chiefly
as a direct consequence of his unique birth. This is quite clearly stated in the words of Luke.1:35,
which says; ‘therefore also, that Holy One who is to be born will be called the Son of God’. In
this regard, Jesus’ power and authority was totally derived from his Father (John.5:19, 30,
Matt.28:18), who was God (John.20:17). Therefore, Jesus’ power was not innate or ‘of himself’
as a consequence of him being God.
Secondly, the concept of penal-substitution does not come from the Bible but from foreign ideas
on religion and philosophy, where a wrathful God is placated by the blood of a (human) sacrifice.
This concept is alien to the Bible, and does not correctly or fully represent the Bible’s teaching
about God and about sacrifice. The principles of sacrifice were established in the OT scriptures,
in which there were a number of different types of offerings made. Some represented aspects of
service and dedication, and some detailed the basis of reconciliation specified by God.
Generally, sacrifice was to represent the offering of one’s self in service to God (1.Sam.15:22,
Psalm.40:6-8). That is, in doing God’s will, in dedication to Him, in offering thanksgiving to Him,
and in showing mercy to others (Psalm.51:16-17, 107:22, Hos.6:6, Rom.12:1, Phil.4:18). These
ideas are seen in the rituals of the Law, where the offeror often laid his hands upon the head of
the offering (Lev.4:4, 15, 24, 29), thereby closely identified with the offering or sacrifice. There is
no doubt that the sacrifice itself was also to represent the perfect sacrifice that was to be
provided by God in the future. This was the promised Lamb of God (Gen.22:8, 13-14, John.1:29,
Rev.13:8), who would fulfil all things and all the types that went before. Death was not the sole
objective or lesson in the sacrifice, as it was also to show dedication and trust in God and in His
ways (Rom.6:4-7, 8:13, 15:16, Phil.2:17, 4:18).
As noted above, Jesus came in the same nature that is common to all people, with all its
inherent weaknesses and its mortality (Heb.2:14 & Heb.4:15). This nature is called in the Bible
‘sinful flesh’ because in it resides the Law of Sin, which is the cause of all sin (Rom.7:18-24 &
Rom.8:3). Although Jesus was a sharer in this our common heritage seen in our sin prone nature,
Jesus was not a sinner like the rest of us (2.Cor.5:21, 1.Pet.2:22). He was however condemned as
if he were a sinner, the just for the unjust, as the scriptures record (1.Pet.3:18).
Now we are told that this man Jesus was obedient unto death, even the death of the cross
(Phil.2:8), and that his death was according to “the determined purpose and foreknowledge of
God” (Acts.2:23). So the real question is - Why did God allow this innocent and sinless man to
die this way? There are a few main parts to the answer of this question –
1. One has to do with the outcome, which is clearly and repeatedly said to be the salvation of man
(Rom.5:6, 1.Tim.1:15). This is the part that is most often spoken of and referred to in the NT
scriptures. They tell us that the offering (or death) of Jesus Christ was unparalleled in the history
of man, and that his death eloquently speaks of God’s amazing love and compassion. Believing in
Jesus means understanding the historical Christ as well as fully appreciating what has been done
for us, in him. This includes believing that Christ did what we could not, and his sacrifice was for
us that we might have life. Believing in Christ includes believing in the efficacy of his offering.
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2. The other has to do with how Christ’s offering was efficacious, i.e. how and why it works for
the benefit of mankind? This is the part that is often misunderstood, for it is easy for us to come
to the Bible with our own preconceived ideas and impress them upon the things we read. It is
also the reason why it is important to understand the full humanity of Jesus, i.e. that he came in
the flesh (1.Jn.4:3, 2.Jn.7). To the first century believer, this was a self-evident part of the Gospel
message, but for later Trinitarian Christians it is not so clearly defined. We will look more closely
at the more technical side of Christ sacrifice in Chapters 7 to 11, as it is important to correctly
understand all the issues involved.
Jesus as a King-Priest.
Jesus currently sits on God’s right hand. Not only is he called both Lord and Christ, he also has
the responsibility of being a priest to those who seek God. He is repeatedly called a priest in the
book of Hebrews (Heb.2:17; 3:1; 4:14-15; 5:5-6; 6:20; 7:11,15,17,20-21,26; 8:1,4; 9:11,25-26;
10:21). Jesus’ priesthood is based on the OT pattern of a King Priest, Melchisedec – “King of
righteousness, and after that also King of Salem, which is, King of peace”. He stood as a
forerunner of the work and position of Christ as a King-Priest (Heb.7:1-17).
Even the Aaronic priests under the Law of Moses were typical of Christ’s work, as noted in
Heb.9:18-28. This is also true of the sacrifices that they made, as each represented a number of
important aspects of the work of Christ. Consider the writer to the Hebrews own summary, as
follows -
Heb.8:1-3. Now this is the main point of the things we are saying: We have such a High Priest,
who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the
sanctuary and of the true tabernacle which the Lord erected, and not man. For every high
priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this One also
have something to offer.
He goes on to speak of Jesus’ work as a priest, offering not animal sacrifices, but his own blood
(or life) as the perfect offering to God.
Heb.9:11-12. But Christ came as High Priest of the good things to come, with the greater and
more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of
goats and calves, but with His own blood He entered the Most Holy Place once for all, having
obtained eternal redemption.
Consider very carefully what this record is saying. Jesus offered his own blood, which under the
law of God always represents the life of the offering. He entered into the Holy Place, which is
said to be heaven itself (Heb.9:24), the place of God’s presence, and presented this offering as a
sacrifice for sins, both for the redemption of himself and all those whom he represents.
Now this is quite contrary to the God = Jesus concept of sacrifice that is believed by many. It
ought to come as no surprise to discover that Jesus himself benefitted from his own death.
Interestingly, the wording in Heb.9:12 quoted above is in the Greek ‘middle voice’, which usually
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depicts an action performed for the benefit of oneself. Jesus himself was a representative of
mankind, born under the same law of sin and death as the rest of us.
Moreover, Jesus’ perfected character did not arise in an instance as if by magic, but by his
lifelong experience which culminated in his death upon the cross. He too had to learn
obedience, and he too needed to be saved from death as the following references shows us.
Although Jesus was without sin, i.e. transgressions, he was nevertheless a mortal man who also
needed deliverance from this body of death, this innate mortality shared in common with us all.
Consider very carefully what is written in the following references on this.
Heb.5:5-8. So also Christ did not glorify Himself to become High Priest, but it was He who said to
Him: “You are My Son, Today I have begotten You.” As He also says in another place: “You are a
priest forever According to the order of Melchizedek”; who, in the days of His flesh, when He
had offered up prayers and supplications, with vehement cries and tears to Him who was able
to save Him from death, and was heard because of His godly fear, though He was a Son, yet He
learned obedience by the things which He suffered. And having been perfected, He became the
author of eternal salvation to all who obey Him,
Rom.6:9-10. … knowing that Christ, having been raised from the dead, dies no more. Death no
longer has dominion over Him. For the death that He died, He died to sin once for all; but the
life that He lives, He lives to God.
This in no way suggests that Jesus is to be considered or understood as a sinner, or that he was
disobedient to God. We are told many times that Jesus was without sin (Heb.4:15, 1.Pet.2:22,
1.Pet.1:19, 2.Cor.5:21). However, we are also told that Jesus shared the human condition that
each of us have, and that he needed to be saved from it. In this way only his offering was for his
own benefit and redemption, as well as for the salvation and forgiveness of all others. We must
not separate Jesus from those whom he came to save, for he died for the sins of the whole
world (1.John.2:2). By being in him we can share in the both the condemnation of sin and in his
resurrection from the dead and his victory over sin (Rom.6:2, 11, Rom.8:10-11).
Jesus’ Resurrection to Life
Jesus’ death on the cross was only part of the story, for if that had been the end of Jesus then
there would have had no hope, as we are told in 1.Cor.15:14-19. This confirms what we have
already mentioned, that Jesus’ sacrifice was not purely substitutionary, for if it had been, then
forgiveness and life would not have been in jeopardy if Jesus was not raised from the dead.
Rom.4:23-25. Now it was not written for his sake alone that it was imputed to him, but also for
us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead,
who was delivered up because of our offenses, and was raised because of our justification.
Rom.5:9-10. Much more then, having now been justified by His blood, we shall be saved from
wrath through Him. For if when we were enemies we were reconciled to God through the
death of His Son, much more, having been reconciled, we shall be saved by His life.
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Notice carefully what he is saying in these two places. Paul says that we are reconciled to God by
the death of His Son Jesus. But we need more than reconciliation for God to complete His work
of salvation, and for Christ’s work to be completed. (See this theme of salvation through
resurrection also in 1.Pet.1:3, 3:21).
We need a way to access life, which is what Paul goes on to show. We are justified24 (made right)
and saved by Christ’s life. He is clearly speaking of Jesus’ resurrection from the dead to life
eternal. Therefore, to complete God’s complete work of salvation it was necessary that Jesus be
raised from the dead. This was not only for himself, but also for all who he represented in his
death, as his resurrection becomes the basis of the new life that is in him.
Also note that Paul says that the imputation of righteousness is available to us if we ‘believe in
Him (God) who raised up Jesus our Lord from the dead’. That is, we must believe in God which
implies knowing and understanding what God accomplished in Christ’s resurrection. Our
voluntary identification with that work is the basis upon which we are counted as righteous.
The rest of Romans chapter five develops these ideas, which logically leads into chapter six,
where Paul clearly shows how we are joined together with Christ by baptism into him. We have
already noted this when we looked at baptism, and what it represents. Although this concept is
foreign to most people’s thinking, it is critical to understand if we are to align ourselves with
God’s provision of salvation in His son, Jesus the Christ.
Rom.6:4. Therefore we were buried with Him through baptism into death, that just as Christ
was raised from the dead by the glory of the Father, even so we also should walk in newness
of life.
Also consider Peter’s comment on this in the following reference. He tells us that God raised
Jesus from the dead “to be a Prince and a Saviour” - he needed to be alive to be a saviour.
Acts.5:30-31. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him
hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to
Israel, and forgiveness of sins.
In summary, the resurrection of Jesus Christ was an integral part of the preaching of the
Apostles (1.Cor.15:3-4, 12-14). Without Christ’s resurrection there is no hope for believers
(1.Cor.15:17). Jesus says that belief in the gospel message must be followed by baptism
(Mark.16:15-16). Belief and baptism unites us together with Christ (Rom.6:3-7). The death of
Jesus Christ is the basis upon which we can be freed from sin, as God is prepared to accept our
faith and our baptism into Jesus Christ’s death as our own death to sin, because, by baptism
into his death we are ‘freed from Sin’ (Rom.6:7). But forgiveness of sins and reconciliation with
God is of little value if we are dead. Therefore, the resurrection of Jesus Christ to life again is
24
Biblical justification refers to the way we are made right and acceptable by God by his grace, and so “heirs
according to the hope of eternal life”. See Titus.3:5-7 - we are saved “by the washing and regeneration, and
renewing of the Holy Spirit” (which describes how God works in us via the message believed 1.Thes.2:13,
Col.3:9-10). In some Protestant theology, justification is too narrowly treated as a legal process.
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presented as the basis upon which we can share in life and salvation. This is called being born
again to newness of life (Rom.6:3-7), as a son or daughter of God (Gal.3:26-29). This only
operates on the basis of faith in what God has done in Jesus Christ, by condemning Sin in him,
and our subsequent baptism into his death and his resurrection to new life.
When Paul was in Athens, the intellectual centre of the ancient world, famous for its universities
and learning, he addressed some of the leading people on these things of the gospel. It was
when he came to speak on the resurrection that they could no longer bear with him. His ideas
and concepts were so foreign to their way of thinking.
Acts.17:32. And when they heard of the resurrection of the dead, some mocked, while others
said, “We will hear you again on this matter”.
This has ever been man’s natural response to the testimony of the word, yet the teaching
remains fundamental to our hope of salvation and life. As suggested earlier, the natural
response is to either ignore what is said, or bend the words and concepts to fit into an existing
understanding that we are more comfortable with. This is the challenge that the truth of God
makes to all people.
Jesus’ Present Status in Heaven
We are told in the Bible that after Jesus’ death, he was raised by God to life again three days
later. He was given eternal life and afterwards ascended to heaven some 40 days later. He now
sits at his Father’s right hand, on God’s throne. This was all in fulfilment of what was prophesied
about one thousand years before by King David in Psalm 110. This Psalm is one of the most often
quoted references in the NT writings. These things were referred to by the apostles, as follows -
Acts.2:24. whom God raised up, having loosed the pains of death, because it was not possible
that He should be held by it.
Acts.13:34. And that He raised Him from the dead, no more to return to corruption, He has
spoken thus: ‘I will give you the sure mercies of David.’
Psalm.110.1 The LORD said to my Lord, “Sit at My right hand, Till I make Your enemies Your
footstool.”
Acts.2:32-36. This Jesus God has raised up, of which we are all witnesses. Therefore being
exalted to the right hand of God, and having received from the Father the promise of the Holy
Spirit, He poured out this which you now see and hear. For David did not ascend into the
heavens, but he says himself: “The LORD said to my Lord, Sit at My right hand, Till I make Your
enemies Your footstool.” Therefore let all the house of Israel know assuredly that God has
made this Jesus, whom you crucified, both Lord and Christ.
Acts.10:40-42. And we are witnesses of all things which He did both in the land of the Jews and
in Jerusalem, whom they killed by hanging on a tree. Him God raised up on the third day, and
showed Him openly, not to all the people, but to witnesses chosen before by God, even to us
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who ate and drank with Him after He arose from the dead. And He commanded us to preach to
the people, and to testify that it is He who was ordained by God to be Judge of the living and the
dead.
The record of Jesus ascension to heaven is found in the following places; Mark.16:19,
Luke.24:50-52, Acts.1:9-11. As well as being raised from the dead, the record of Acts.2:36 adds
that God made this Jesus both Lord and Christ. Both of these titles have significant meaning in
the OT history of Israel, and in the words of the prophets.
Jesus as The Christ.
The name of Jesus is the same as the Hebrew name Joshua, which means ‘Yah shall save’. Yah is
an abbreviated form of God’s name, Yahweh. We have this idea mentioned in Matt.1:21, where
Jesus was fore-named by the angel messenger of God. The explanation given was that ‘he shall
save his people from their sins’.
Christ is not Jesus’ surname or the name of his family. The word literally means ‘The Anointed’,
and has historical significance to certain promises that were made in ancient times to King David,
who lived about one thousand years before Jesus’ birth.
To this man David were made promises concerning the future, of a future Son of his who would
be raised up to sit on David’s throne as King of Israel (King of the Jews), and ultimately King of all
people. We will more fully explore these promises to David and how they relate to Jesus in
Chapter 12. For now, we have these promises and this concept mentioned in very clear terms in
the NT. See the following.
Luke.1:32. He will be great, and will be called the Son of the Highest; and the Lord God will give
Him the throne of His father David.
Acts.2:30-3. (Context – speaking of King David) Therefore, being a prophet, and knowing that
God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would
raise up the Christ to sit on his throne. He seeing this before spake of the resurrection of
Christ, that his soul was not left in hell, neither his flesh did see corruption.
Many people misunderstand this historical context, and think that Jesus’ connection to the
Jewish people has been finished forever. This is an incorrect idea, and we deal with this more
fully in the section on the purpose of God. The great preaching efforts by the Apostles to the
Jewish people that are recorded in the NT were to show and prove that Jesus was ‘The Christ’ of
the promises (John.20:21, Acts.2:36, 8:37, 17:3), the one they had been waiting for. The great
mistake of the Jews was to reject Jesus as the Christ of God, the one sent to fulfil all that was
written of him. The reason they rejected him was because he did not fit into their traditional
understanding of the scriptures, neither did he then bring the Kingdom of God to the earth.
The Jews misunderstood the words of the Law and the Prophets, and like Jesus’ own disciples
before his crucifixion, did not understand the importance or necessity of Jesus’ own death and
resurrection. After the resurrection of Jesus, Jesus explained to his disciples these vital aspect of
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his sacrificial death (Luke.24:25-27), and this then became an integral part of the Apostles’ focus
when speaking to the Jews and to others in their preaching efforts.
The Jews too had a need for redemption from the law of sin and death, just as Jesus had told
them during the time of his ministry (John.8:34). All people are under this all pervasive law of sin
and death, for all die (Rom.3:19-20, I.Cor.15:22). The Jews misunderstood the law and their own
needs and believed that the animal sacrifices made under the Law were sufficient to atone for
sins. Jesus and his Apostles taught that animal sacrifices were only typical of the work, or a basic
shadow of the work, that was to be accomplished by Christ himself in his own death (Gal.3:24,
Col.2:17, Heb.9:23; 10:1-4).
Luke.24:45-46. And He (Jesus) opened their (his disciples) understanding, that they might
comprehend the Scriptures. Then He said to them, “Thus it is written, and thus it was
necessary for the Christ to suffer and to rise from the dead the third day ...”
Acts.3:18. (Peter speaking) But those things which God foretold by the mouth of all His
prophets, that the Christ would suffer, He has thus fulfilled
Acts.26:23. (Paul speaking) “that the Christ would suffer, that He would be the first to rise from
the dead, and would proclaim light to the Jewish people and to the Gentiles
The word ‘Christ’ is a Greek word. It has its equivalent in the Hebrew word ‘Messiah’. Both
words mean the same thing, i.e. to be anointed. In this context it refers to the ancient practice of
pouring oil upon the head of the elected king as a sign of Divine appointment. See the examples
of this in 1.Sam.9:16. 15:1, 16:3, 12. Jesus himself was anointed by God when God gave him the
Holy Spirit at his baptism at the hand John. (Acts.10:38, see also Luke.4:18, Acts.4:27, Heb.1:9).
Although Jesus is to be acknowledged as the Christ of God, he has not yet fully attained to all
that this title promises. He has not yet sat upon David throne, nor ruled over the house of Israel,
as was promised (see. Luke.1:32; Acts.2:30 above). Believers in Christ wait for that day, which is
spoken of extensively in the scriptures, both OT and NT. For example, consider the following –
2.Tim.4:1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living
and the dead at His appearing and His kingdom:
I.Cor.6:9-10. Do you not know that the unrighteous will not inherit the kingdom of God? Do
not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor
sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit
the kingdom of God.
Eph.5:5. For this you know, that no fornicator, unclean person, nor covetous man, who is an
idolater, has any inheritance in the kingdom of Christ and God.
1.Thes.2:11-12. … as you know how we exhorted, and comforted, and charged every one of you,
as a father does his own children, that you would walk worthy of God who calls you into His
own kingdom and glory.
Note carefully the following parable given by Jesus to his disciples for a very special reason. At
this time his disciples were in ignorance of Jesus’ impending death and resurrection, and of the
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necessity for this. They were also in ignorance of the great preaching work that was to follow, as
the gospel was to be taken to all people, not just to Jews. This inclusion of ‘Gentiles’ (non- Jews)
upon equal terms into God’s promises was called the mystery of the gospel, as it was hidden in
the writings of the prophets and understood by only few before Christ’s resurrection (Eph.3:2-7).
Luke.19:11-12. Now as they heard these things, He spoke another parable, because He was near
Jerusalem and because they thought the kingdom of God would appear immediately.
Therefore He said: “A certain nobleman went into a far country to receive for himself a
kingdom and to return …”
The promised kingdom of God, even until this day, has not yet to come to the earth and Disciples
of Christ must now walk worthy of God that they might “inherit” that promised future kingdom.
On that day, Jesus will bring the kingdom of God from his Father in heaven, and will take his
rightful place as King of Israel and eventually of the whole earth.
In the meantime disciples are to live in hope of that day and therefore walk by faith. Disciples of
the first century were called the companions and fellow workers with the Apostles, as heirs unto
the kingdom of God (Col.4:11, James2:5). They had been delivered and transferred from the
darkness of sins dominion (John.8:34) to be citizens of heaven (Phil.3:20), by the work of God in
Christ. By faith and baptism into Christ, they were translated or moved into the kingdom of
Christ (Col.1:13). They are now spiritually raised up with Christ to sit together with him on Gods
throne, which Paul calls the Heavenly places in Christ (Eph.1:3, 20, 2:6). Although this is their
current status, they remain heirs of all that is to be realized in the future at the coming of Christ.
Their hope remains in the kingdom to come when Christ returns from heaven. On that day,
which is also called the ‘times of restoration of all things’, Jesus will return to complete the
purpose of God, as has been spoken by the mouth of all God’s prophets. Because Jesus is ‘the
Christ of God’, kingship is his by right of inheritance and also because of his righteousness. To
believe in Jesus as ‘the Christ of God’ is to both understand and believe in these promises.
Acts.1:11. Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same
Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen
him go into heaven.
Acts.3:20. Repent therefore and be converted, that your sins may be blotted out, so that times
of refreshing may come from the presence of the Lord, and that He may send Jesus Christ, who
was preached to you before, whom heaven must receive until the times of restoration of all
things, which God has spoken by the mouth of all His holy prophets since the world began.
Jesus as Lord.
The question about Jesus’ Lord-ship is one of the most important in the Bible. Consider the
question that Jesus raises in the following reference.
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Matt.22:41-45. While the Pharisees were gathered together, Jesus asked them, Saying, What
think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them,
How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my
right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Jesus’ questions were these. How can the Christ be both David’s son and David’s Lord? Whose
son is he? If he is David’s son why does David call him Lord? The questions baffled them, and we,
likewise, must think carefully about this matter as it is based upon some very important and
fundamental concepts.
The questions raised by Jesus are primarily based upon what David wrote in Psalm 110:1, which
is one of the most often quoted OT references found in the NT. See the following table will show
this. We will now review some of the main concepts that are woven into Jesus’ question, for his
words are based upon a basic model which underpins all that the Apostles later taught
concerning him. If we wish to know Jesus, then we need to understand this basic model and how
it is to be understood.
Psalm.110:1. [[A Psalm of David.]] The LORD said unto my Lord, Sit thou at my right hand, until
I make thine enemies thy footstool.
Jesus refers to the second word in Psalm.110:1. The meaning of this word ‘Lord’ refers to a title
of honour, indicating that the holder of the title is worthy of respect and reverence. Both the
Greek and the Hebrew words refer to a master of servants, or a leader of men. The context in
which it is used in Psalm.110:1, and its many NT references, expresses the idea of ruler-ship and
authority. The precise word translated as ‘my Lord’ in this Psalm is the Hebrew word ‘Adoni’, and
not ‘Adonay’ as many wrongly suggest. Adoni is derived from ‘Adon’ (Lord), with the ‘i’ sound at
the end indicating ‘my’, as in ‘my Lord’. Adon is a title that is commonly used of men in
authority, whereas ‘Adonay’ is mostly used of God or his direct ambassadors, the angels, e.g.
Exod.23:20-21, Gen.18:31 etc.
This Hebrew ‘Adon’ is used in Psalm.105:21, which speaks of Joseph being made Lord (Adon)
over Egypt. Another example is found in 1.Kings.1:17, 24, 31, 37, where King David is called ‘my
Lord (Adoni) the king’. This is the exact same word used in Psalm.110:1. Some trinitarian
expositors have suggested that this title ‘Lord’ is actually a title of God. This is a simple, but
common, mistake which comes from confusing the Hebrew word ‘Adonay’ with ‘Adon’
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Direct Less Direct References to Jesus sitting

References References on God’s right hand
Matt.22:44 Matt.26:64 Acts.2:33
Mark.12:36 Mark.16:19 Acts.2:34
Luke.20:42-43 Acts.7:55-56 Acts.5:31
Acts.2:34-35 Rom.8:34 Acts.7:56
Acts.5:31 1.Cor.15:25 Acts.8:34
Heb.1:13 Eph.1:20-22 Eph.1:20
Col.3:1 Col.3:1
Heb.1:3 Heb.1:3
Heb.8:1 Heb.1:13
Heb.10:12-13 Heb.8:1
Heb.12:2 Heb.10:12
1.Pet.3:22 Heb.12:2
1.Pet.3:22
The importance of Psalm.110:1 is seen in how often it is used to in the NT.
The title tells us that Psalm 110 is one of David’s psalms. Jesus points this fact out. It is evident
that in Psalm.110:1 David is calling this future descendant of his ‘My Lord’, thus recognizing him
as superior to himself. Jesus directly referred to this point in Matt.22:41-45, which means that it
must be important. It is often suggested that the Pharisees thought that the promised Christ
would be a lesser man than David, as their traditions held that a son would always be inferior to
a father. But is this really what Jesus is referring to, or is there more?
We will now show that the title ‘Lord’ carries a much older and more extensive meaning than
the title ‘Christ’. This is the point that Jesus is making. Importantly, we know that David himself
was called God’s anointed (i.e. Christ 1.Sam.16:1, 12-13) and yet even he called this future King
his Lord. As we saw in the previous chapter, the title “Christ” primarily refers to God’s anointed
King of Israel, and according to the promise, a descendant of King David. As we will see, the title
‘Lord’ has a much larger and more ancient meaning.
The book of Acts introduces us to the full title of Jesus. Early on Peter declares on the Day of
Pentecost, that at his resurrection, God made Jesus ‘both Lord and Christ’ Acts.2:36.
Importantly, we do not find this title ‘Lord’ broadly used in the Gospel Accounts in the sense
intended in Psalm 110:1. In the four Gospel Accounts we find that the big question among the
Jews was whether Jesus was the Christ of God, and as such the future King of Israel and heir to
David’s throne. This emphasis continues into the book of Acts, right up to Chapter nine. We
therefore find that the Apostles initially went about preaching almost exclusively to the Jews,
proving that Jesus was the Christ (Acts.3:6, 4:10, 5.42, 9:22).
This situation changed in the watershed of events recorded in Acts chapter ten. Here, the gospel
is preached to the Gentiles, and for the first time they were accepted by God outside of the
customs of the Law. Prior to this nearly all believers were of Jewish, Samaritan or Proselyte
origin, which means that up until the conversion of Cornelius they kept the customs of the Law
of Moses, and probably worshipped in the Temple. This appears to have continued among
Jewish believers up until the destruction of the Temple, in 70AD (Acts.15:5, 21:20).
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This was also the cause of much of the ongoing disunity among early believers, where zealous
Jewish Christians attempted to impose some of the practices of Law upon the Gentiles
(Acts.15:1). This caused much confusion and explains why Paul laboured upon the concepts of
faith and justification, outside the Law, in most of his writing (e.g. Rom.14:4-6, Gal.3:1-5,
Col.2:16-17). We can see a clear indication of this divided state of affairs in the events
surrounding the Jerusalem conference, as recorded in Acts.21:18-25.
This overt Law centred bias towards worship changed when Cornelius the gentile, and those
with him, were baptised into the Christian faith outside the requirements of the Law. The events
surrounding this record are of great significance in the development of early Christianity.
Importantly, it is a peculiar and related fact that the NT is very clearly divided into two equal
parts, with the half way mark found in the vicinity of Acts chapters nine and ten, where Paul is
converted and the Gentiles called. The first half of the NT clearly records the ministry which was
primarily directed to the Jews, whereas the second half focusses primarily upon the Gentiles
who also had been called by God into the Gospel of Christ. (NB: The Gospel of Christ refers to
the message that Christ gave to his Apostles to preach, Acts.1:8, 15:7, 20:24, Gal.1:11-12 etc).
When Peter first entered into the house of Cornelius the Gentile he began to preach using words
which recalled Jesus’ ministry to the Jews. He firstly said that God sent his word to Israel
“preaching peace by Jesus Christ.” He then adds the highly significant comment that “he is Lord
of all” (Acts.10:36). If the title Christ means King of the Jews, we might ask, of what relevance is
this to non-Jews? Yet the appellation “Lord of all” leaves us in no doubt of Jesus’ relationship to
all of God’s creation.
What is significant here is that we find that the formal title of ‘Jesus Christ’ is now changed to
‘The Lord Jesus Christ’. We must not miss the significance of this point - this fuller title of Jesus is
first used in Acts.11:17 which recalls the events surrounding the conversion of Cornelius. It
appears that even Peter’s understanding was broadened by this experience, as his surprise at
the message in the visions upon the housetop and the pouring out of the Holy Spirit upon the
Gentiles, prior to baptism, clearly show (Read the whole of Acts.10 for context).
We find this full title of “the Lord Jesus Christ” used again later at the Jerusalem conference,
which was convened to discuss the basis upon which the Gentiles were accepted into Christ
outside of the customs prescribed by the Law (Acts.15:11, 26). Thereafter, it became the
commonly used title of Jesus in Paul’s public preaching and in his letters. Paul, of course, is
known as the Apostle to the Gentiles (Rom.11:13). The correlation between Paul’s conversion in
Acts.9, Cornelius’ conversion in Acts.10, and this being the vicinity of the physical centre of the
NT should not be overlooked. (Depending on which version one uses, in English the middle word
in the NT is located close to Acts.9:1-2)
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Jesus as Lord of all Creation.25
We will now show that the concept of a “Lord” has its origins back in Genesis, and it was here
that David’s mind was focussed when he wrote Psalm.110. This Psalm is based upon the original
purpose of God which was declared in Gen.1:26-28.
Gen.1:26. “And God said, Let us make man in our image, after our likeness: and let them have
dominion over ... (all things)”
Gen.1:28. “And God blessed them, and God said unto them, Be fruitful, and multiply, and
replenish the earth, and subdue it: and have dominion over … (all things)”
Dominion = (Hebrew) ‘Radah’, which means “to rule, have dominion, dominate, tread down.” It
is the same word used in Psalm.110:2. ‘rule thou in the midst of thine enemies’
Subdue = (Hebrew) ‘kabash’, means ‘to subject, subdue, force, keep under, bring into bondage’
From this, we can see that the first pair (collectively called man) were given DOMINION over all
of God’s creation – which is defined as all that lived in the Sea, Air and Land – the three great
domains that God created, as detailed in the first chapter of Genesis.
When we come to Psalm 8, which like Psalm 110 is also a Psalm of David, we can now see how
importantly David treated this Genesis reference.
Psalm.8:3-6. “When I consider thy heavens, the work of thy fingers, the moon and the stars,
which thou hast ordained; What is man, that thou art mindful of him? and the son of man, that
thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him
with glory and honour. Thou madest him to have dominion over the works of thy hands; thou
hast put all things under his feet:”
Notice how David interprets the concepts of Genesis chapter one. He interprets the dominion
given to man as having “all things under his feet.” This is very important as it provides the key to
Psalm 110:1. Significantly, it is the same phrase.
We can confirm that this is the way that the NT disciples understood this when we carefully
review the words found in Heb.2:5-11. The section we will look at begins with this statement.
Heb.2:5. “For unto the angels hath he not put in subjection the world to come, whereof we
speak.”
Here, the context is focusing upon the gospel message of hope in the kingdom age to come. The
world to come is contrasted to the present world, which is in subjection to the angels. The short
story is that the first pair were originally given the dominion over all God’s works, yet as a
consequence of their disobedience they came under the dominion of sin which now ruled over
them and all their descendants. For this reason Sin is portrayed in the Scriptures as a king. Sin
pays the wages of death and its evil rule is evident everywhere (Rom.5-8, John.5:34-44). As a
result of Sin’s influence, the dominion over this world was taken from the first pair and
temporarily given to the angels (Dan.2:21, 4:17, 32).
25
The matters covered in the section are consolidated in the essay, “What think ye of Christ”. Link is here.
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From here, Hebrews then quotes directly from Psalm 8. This is a very important reference and
one that holds the key to the basis of Jesus’ Lord-ship.
Heb.2:8-9. “Thou hast put all things in subjection under his feet. For in that he put all in
subjection under him, he left nothing that is not put under him. But now we see not yet all
things put under him. But we see Jesus, who was made a little lower than the angels for the
suffering of death, crowned with glory and honour; that he by the grace of God should taste
death for every man.”
In this reference the writer to the Hebrews interprets both Psalm 8 and Gen 1, and shows us
that Jesus is the one spoken of in the beginning. Originally, Adam was to exercise dominion over
all things, all was to be under his feet. Adam, because of sin, lost this dominion. God raised up a
“last Adam”, also called “the second man” (1.Cor.15:45-47) who is to inherit all that was
originally purposed and promised. As we will show later, these concepts are related to birth-
right and not only birth-order. For this reason Adam was called “the figure of him that was to
come” (Rom.5:14). The NT regularly uses the Adam-Jesus model which both compares and
contrasts the two (eg.Rom.5:12-21). We know that this model underpins much of the NT
theology, and that the first union also clearly typifies the relationship of believers to Christ. Paul
teaches that – “This is a great mystery: but I speak concerning Christ and the church” (Eph.5:32).
Furthermore, we know from Gen.1:26-28, 5:1-2 that God’s purpose was to make man in God’s
image and likeness. In like manner we find that the NT regularly speaks of Jesus as the one “who
is the image of the invisible God” (Col.1:15, 2.Cor.4:4, Heb.1:3). It is for this reason that, “Jesus
cried and said, He that believeth on me, believeth not on me, but on him that sent me. And he
that seeth me seeth him that sent me (John.12:44-45). Again, “Jesus saith unto him, Have I been
so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen
the Father; and how sayest thou then, Shew us the Father?” (John.14:9). In these references
Jesus is not proclaiming his divinity or his Godhead, but rather the realization of God’s originally
declared purpose. He was a man in the image and likeness of God.
In like manner, disciples are to be “born again” (John.3:3, 5) that they may be now considered
“sons of God” (John.1:12, Rom.8:14, Phil.2:15, 1.John.3:1-2). They have put on “the new man”
which is “created in righteousness and true holiness” (Eph.4:24). They are being “renewed in
knowledge after the image of him that created him” (Col.3:10). In all these references we can
clearly hear the echo of the pattern that comes from the original Genesis model.
The writer to the Hebrews continues by describing the identity and humanity of the captain of
our salvation. He came in the likeness of our sinful flesh (Rom.8:3). We also share one father,
even God. He goes on from here to describe Jesus as a man, tempted in all points like us, that he
might destroy that which corrupted God’s purpose, even the devil (Heb.2:14). In this place he
uses personification in the graphic and antagonistic figure of the devil to describe the Law of Sin
that dwells and exercises dominion over all of us (Rom.6:9-14 & Rom.7:17-21).
Heb.2:10-11 “For it became him, for whom are all things, and by whom are all things, in bringing
many sons unto glory, to make the captain of their salvation perfect through sufferings. For both
he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed
to call them brethren,”
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Importantly, we find further explanation of this subject in a later chapter of Hebrews. Here we
find the sacrificial death of Christ linked to the principles of Psalm.110:1. Coupled with Heb.2:5-
11, this reference beautifully explains to us that all things are not yet under Jesus’ feet. That day
is still in the future.
Heb.10:12-13. “But this man, after he had offered one sacrifice for sins for ever, sat down on the
right hand of God; From henceforth expecting till his enemies be made his footstool.”
Jesus’ Lordship over the creation was demonstrated by his power over the creation, seen in the
miracles he did affecting – water, land and sky. The full extent of his future Lordship is spoken of
in many prophecies of the Bible, for example Psalm.91:13 “Thou shalt tread upon the lion and
the adder” and Isaiah.65:25 speaks of a time when “The wolf and the lamb shall feed together,
and the lion shall eat straw like the bullock: ..”
The Throne of the LORD.
We know from many NT references that after his resurrection, Jesus “sat down on the right hand
of God; From henceforth expecting till his enemies be made his footstool.” As the previous table
of NT references from Psalm.110:1 shows, this theme is constantly repeated all through the NT
and forms an integral part of the Apostles’ teaching.
The throne that Jesus now sits upon is his Father’s throne in heaven. The fact that Jesus is now
sitting upon God’s throne means that God has invested him with all power and authority.
1.Pet.3:22. (Jesus) who has gone into heaven and is at the right hand of God, angels and
authorities and powers having been made subject to Him. (see also Matt.28:18).
This is not to be confused with King David’s throne. We know that Jesus was specifically
promised David’s throne, and that one day he will sit upon it as a king.
Luke.1:32. He will be great, and will be called the Son of the Highest; and the Lord God will give
Him the throne of His father David.
Acts.2:30-31. (Context – speaking of King David) Therefore, being a prophet, and knowing that
God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would
raise up the Christ to sit on his throne. He seeing this before spake of the resurrection of Christ,
that his soul was not left in hell, neither his flesh did see corruption.
It is important to correctly understand the way the concept of a ‘throne’ is used in the
Scriptures. The throne represents the seat of power and authority. David’s throne was located
in the midst of Israel in the city of Jerusalem (Psalm.132:11-18) from where he ruled over Israel.
Importantly, David’s throne was also known as ‘the throne of the kingdom of the LORD’
(1.Chron.28:5). We also told that ‘Solomon sat on the throne of the LORD’ (1.Chron. 29:23). It
was called ‘his throne’ (i.e. The LORD’s 2.Chron.9:8) because David and his sons ruled over Israel
on behalf of God, as his representative.
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Yet we know from other places that God’s throne is in heaven and it is to be distinguished from
David’s throne (Ps.11:4, Isaiah.66:1, Matt.5:34, 23:22). God is high above man (2.Chron.6:18). It
is important to grasp the distinction here, for although David’s throne was called God’s throne,
God’s throne in heaven was never called David’s throne. It is vital to note this distinction
between the two thrones otherwise we may draw incorrect conclusions. Although God later
removed the sons of David from the throne when he overturned the kingdom, God has
promised that his throne will one day again be re-established in Jerusalem under the promised
Christ, the son of David (Jer.3:17, 23:5-6, 33:15-26, Isaiah.9:7, Ezek.36:20-28, 37:21-22). The NT
tells us that Jesus is the rightful heir to David’s throne (Luke.1:32, Acts.2:30-31).
The message of the NT is that Jesus will one day return that he might fulfil all that has been
promised to David (Luke.1:32 & 22:29-30). On that day Jesus will sit upon David’s throne, which
will be restored to a status greater than its former glory, but that will not be until the day
appointed of the Father (Acts.1:6-7). To accomplish this promise Jesus must return to the earth,
but the exact timing of his return is only known to God. No man or angel knows the day
(Mark.13:32-37). On that day David’s throne will again be located in Jerusalem, which is also
called the city of David and the city of the great king (Ps.48:2, Mat.5:35). This throne and
dominion will only be established after Jesus Christ returns to the earth. On that day, all that
was purposed in Gen.1:26-28 will be on the way towards its final completion.
On that day, Christ will reign over all the earth. He will continue to sit upon the throne of the
LORD, which will be united again with the newly restored throne of David. In other words,
Jesus will bring from heaven the throne and dominion of God to the earth. Some
misunderstand this concept and think that Jesus ceases to sit upon the throne of the LORD
when he leaves heaven to return to the earth. This is not so. Rather, he brings God’s throne to
the earth and will rule on behalf of God over all the earth.
Jer.3:17. “At that time they shall call Jerusalem the throne of the LORD; and all the nations
shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any
more after the imagination of their evil heart.”
Zech.14:8-9. “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. And the LORD shall be king over all the earth: in that day shall there be one LORD,
and his name one.”
We know that this is what the Apostles’ taught. The following reference is quite clear and is
based upon Psalm.110:1. It tells us that he must continue to reign until all enemies are under
his feet. The last enemy is death.
1.Cor.15:24-26. “Then cometh the end, when he shall have delivered up the kingdom to God,
even the Father; when he shall have put down all rule and all authority and power. For he must
reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is
death.
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The things spoken of here will not be completed until the end of the 1,000 years of his reign
(Rev.20). The following words emphasise this point so that we don’t misunderstand it. The Lord
Jesus Christ continues to reign until all things are under his feet. The whole creation will be
subject to him. As he clearly shows, this excludes God who is greater than all.
1.Cor.15:27-28. “For he hath put all things under his feet. But when he saith all things are put
under him, it is manifest that he is excepted, which did put all things under him. And when all
things shall be subdued unto him, then shall the Son also himself be subject unto him that put
all things under him, that God may be all in all.”
So when we think of Jesus as being ‘Lord’, we should not ONLY think of him as our personal Lord
to whom we acknowledge and obey as the Lord now sitting on God’s throne in heaven, but also
as the future Lord of all of God’s creation in fulfilment of what was purposed in the beginning.
All things are not yet put under his feet, that is under his dominion (Heb.2:8). But the day
appointed of the Father is coming when all things will be subject to him (Heb.10:12-13).
In summary. From this brief analysis we have seen that the title ‘Christ’ is specifically related to
the Jewish people, as the promised Christ was to be the Son of David and King over Israel. The
title ‘Lord’ has a much broader meaning which echoes from Gen.1:26-28. It specifically refers to
Jesus who will be Lord over all of God’s creation. This is the point of Jesus’ question to the
Pharisees in Matt.22:41-46, for even though David was called the Lord’s anointed or Christ
(1.Sam.16:1, 12-13) yet in Psalm.110:1 he called this future Christ by the extraordinary
appellation of Lord, thereby recognizing his superior position. The question about son-ship is
also relevant, for Jesus like Adam before him, was the Son of God (Luke.3:22, 38). The concept of
Divine Son-ship is also found in the promises to David (2.Sam.7:14). This question of Son-ship is
the reason for the two genealogies of Jesus, found in Matt.1 & Luke.3. Matthew’s genealogy
goes back to Abraham and David, and Luke’s genealogy goes back to God.
Although Jesus now sits on God’s throne at God’s right hand (Acts.2:34-36 & Heb.1:13), having
been given all power and with the Angels of God subject to him (Matt.28:18, Heb.1:3,
1.Pet.3:22), he is and always remains subject to God His Father (1.Cor.15:27-28). Although Jesus
has this authority, it is plainly said that not all things are yet under his feet. God has promised
that in the future all things are to be put under his feet (Gen.1:26-28, Heb.2:7-9, Heb.10:12-13).
This cannot be fully realized until he returns and rules the world for 1,000 years. During this time
all will be subdued and God’s dominion established. At the end of his reign the last enemy will
be destroyed, that is death (1.Cor.15:25, Rev.5:10, 20:4, 14).
After his return he will sit on David’s (restored) throne in Jerusalem which will be the visible
manifestation of God’s throne on earth, as it was in the past (1.Chron.28:5, 29:23, 2.Chron.9:8,
13:8). At that time Jesus will first rule in Jerusalem in the midst of his enemies, for the nations
will not accept his rule and will make war against him (Psalm.110:2-6, Psalm.2:6-12). They will be
defeated, and eventually a universal peace will be established with Jesus reigning as king over all
on God’s behalf as His representative on earth (Isaiah.2:1-5, Zech.14:7-21). His reign will
transform the whole world and bring to completion God’s purpose, as declared in Gen.1:26-28.
This promise in Psalm.110:1 will be completed only when the last enemy, even death itself, is
destroyed forever. Then there will be no more death (1.Cor.15:24-27, Rev.20:14, Rev.21:4). It is
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clear then that he must return to the earth to take up this promised future position as King of
the Jews, and Lord over all the earth.
Eph.1:17,20-23. … that the God of our Lord Jesus Christ, the Father of glory, may give to you the
spirit of wisdom and revelation in the knowledge of Him, … which He worked in Christ when He
raised Him from the dead and seated Him at His right hand in the heavenly places, far above
all principality and power and might and dominion, and every name that is named, not only in
this age but also in that which is to come. And He put all things under His feet, and gave Him to
be head over all things to the church, which is His body, the fullness of Him who fills all in all.
We are told that Jesus qualifies to be called ‘the Lord’ mainly because of two distinct, yet
related, reasons. Firstly, because he was obedient unto death (Phil.2:9-11) and secondly because
he was uniquely God’s son and therefore heir of all things (Heb.1:1-4).
Heb.10:12-13. But this Man, after He had offered one sacrifice for sins forever, sat down at the
right hand of God, from that time waiting till His enemies are made His footstool.
As this last reference shows, Jesus now awaits the fulfilment of this promise, but his authority is
acknowledged in the present age by those who hear, obey and follow him. A disciple means a
follower, and he disciples in this age acknowledge him as their Lord and Master. Jesus says that
their relationship is to grow from being servants to friends, which is a great privilege indeed.
John.15:12-14. This is My commandment, that you love one another as I have loved you. Greater
love has no one than this, than to lay down one’s life for his friends. You are My friends if you
do whatever I command you. No longer do I call you servants, for a servant does not know
what his master is doing; but I have called you friends, for all things that I heard from My
Father I have made known to you.
On that future day of his return, he will be universally acknowledged by all men as the Lord,
the Lord of All (Acts.10:36). We will look at this future aspect of his work later on, but for this
day and age, he is Lord to those who follow him and keep his sayings (Matt.7:21-29).
One last and very important point to make here is that throughout the book of Acts and the NT
Scriptures in general, Jesus is never presented as ‘God the Son’ or as ‘God’. He is always
presented as ‘the man’ approved of God, and that God signalled that approval by raising him
from the dead and exalting him (Acts.2:22-24). Furthermore, Jesus, in all of his various roles, i.e.
as a Son, Lord, King, Priest, Mediator, Sacrifice, Second Man (Adam), is always presented as ‘the
man’, ‘the Son of God’ in his Father’s image - Acts.2:22, 13:38, 17:31, Rom.5:12,15, 1.Cor.15:21-
23, 47, 1.Tim.2:5, Heb.3:3, 7:24, 8:3, 10:12.
Jesus as the Son of God
When we reflect upon the title, the Son of God, it is important that we do not interpret it with
the reasoning of Greek metaphysics or of any other foreign concept in mind, but rather seek to
understand the title within the bounds of its (OT) Hebrew heritage. We note that in the Bible
many were called the ‘Sons of God’. We have Adam (Luke.3:38), David (Psalm.89:20,26-27),
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Solomon (1.Chron.22:9-10, 28:6,9), Israel (Exod.4:22, 7:1, Deut.14:1, Ps.82:6, Mal.1:6, 2:10), the
people of God in general (John.1:12-13, Gal.4:5-7, 1.John.3:1), and the Angels of God (Job.38:7,
Luke.20:36, Eph.3:14-15).
However, it is clear that the foundational basis for the NT title of ‘the Son of God’ is related to
Jesus’ unique conception. This is the way he is introduced to us in the Scriptural record.
Luke.1:30-32. Then the angel said to her, “Do not be afraid, Mary, for you have found favour
with God. And behold, you will conceive in your womb and bring forth a Son, and shall call His
name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will
give Him the throne of His father David.
Luke.1:34-35. Then Mary said to the angel, “How can this be, since I do not know a man?” And
the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the
Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the
Son of God.
These words refer to concepts that were established and promises that were made in the OT
record. We will now clarify some of them.
The announcement at Jesus’ conception shows a very clear connection to the promises that God
made to King David (2.Sam.7 & 1.Chron.17). David was promised a Son and heir to his throne,
who would be ‘of the fruit of his own body’ (Acts.2:30). God says of this same Son of David that -
1.Chron.17:13. I will be his Father, and he shall be My son; and I will not take My mercy away
from him, as I took it from him who was before you.
Although this reference had an application to Solomon (1.Chron.22:9-10, 28:6,9), he was really
only a type, pattern or figure of the future Christ, who would be a son who would be greater
than Solomon. We know this, as we are told in the letter to the Hebrews that this reference in
the promises to David (Psalm.2:7, 1.Chron.17:13 & 2.Sam.7:14) is speaking about Jesus Christ.
Heb.1:5. For to which of the angels did He ever say: “You are My Son, Today I have begotten
You”? And again: “I will be to Him a Father, and He shall be to Me a Son”?
After considering this information, we learn that the promised Christ and Son of David would
also be called God’s Son. This linking principle is also clearly seen in the words of Rom.1:1-4,
where Jesus’ is said to be ‘made of the seed of David according to the flesh’ and ‘declared to be
the Son of God with power’. John also links these two ideas in John.20:31, when he says; “But
these are written, that ye might believe that Jesus is the Christ, the Son of God….”
When we are aware of this principle in the promises to David, we can see what motivated
Nathanael to say the following as he tied together the uniqueness of Jesus’ character with the
promises made to David of a coming King of Israel. Nathanael is not speaking here about Jesus’
unique conception.
John.1:49. Nathanael answered and said to Him, “Rabbi, You are the Son of God! You are the
King of Israel!”
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We see this same concept in Peter’s response to Jesus, when asked who he thought that Jesus
was.
Matt.16:15-16. He (Jesus) said to them, “But who do you say that I am?” Simon Peter answered
and said, “You are the Christ, the Son of the living God,”
This great confession became one of the foundational beliefs among NT Christians. We see it
emphasised and repeated throughout the NT writings (Acts.8:37). Believing this statement
declares an understanding of who Jesus really is. That is, that this Jesus is the son and heir to
David’s throne as well as the Son of God.
This also explains the uniqueness of Jesus and of his power to overcome sin. The fact that
Psalm.89:20-27 firstly relates to David, who was ‘found’ by God and ‘anointed’, and who called
God ‘my Father’ and was appointed God’s ‘firstborn’ reinforces these conclusions. Yes, Psalm 89
is certainly messianic, but it firstly has an application to David as a type of Christ.
Although the primary reason that Jesus is called the Son of God relates to his unique birth as
well as being the Christ of God, there are other reasons for this title. The following table
summarises the main reasons that identify Jesus as the Son of God.
Jesus is called the Son of God because of these main reasons -
1) His unique conception (Luke.1:31-35)

2) God declared him such – on two separate occasions (Matt.3:17, 17:5)
3) His unique character & works (John.1:14, 20:31, Rom.1:3-4)
4) The promises to David (2.Sam.7:14, Heb.1:5, Psalm.89:26-27)
5) His resurrection from the dead (Rom.1:3-4, Acts.13:33)
6) Only a Son of God could destroy the works of the Devil = i.e. overcoming Sin
(1.John.3:8, John.3:16, Rom.8:3, Heb.2:14, Gen.3:15, Gal.4:4)
7) To fulfill the purpose of God from the beginning (John.1:1-3, 14, 1.Cor.15:45-47,
Col.1:13-15, 1.Pet.1:19-20)
In conclusion, as we have noted above, there are a number of important reasons why Jesus is
called the Son of God. None of these are based upon Jesus being God or God’s equal. All
throughout the book of Acts, and the NT Scriptures in general, Jesus is never presented as being
‘God the Son’ or as ‘God’. He is always presented as ‘the man’ approved of God, and that God
signalled that approval by raising him from the dead and exalting him (Acts.2:22-24).
Jesus as the Firstborn.
Importantly, Jesus is also identified as the firstborn of every creature (See also Rom.8:29).
Col.1:15. “Who is the image of the invisible God, the firstborn of every creature:”
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This context of this reference has many clear echoes back to Genesis. Adam was made in the
image of God, and it is clear that Adam was to be the firstborn of every creature. The term
firstborn here does not only refer to birth-order, but more importantly to birth-right. In a related
matter, we note that the genealogy of Christ, found in Luke.3:21-22, 38 is significantly
bookended by Jesus at the start and Adam at the other end, both of whom are called “the son of
God.” We should not miss this connection.
Furthermore, in ancient times, the first-born son had three principal privileges over his brethren.
This is clearly seen in the sons of Jacob, where Reuben, his natural firstborn son lost the privilege
of the birth-right because of his immoral behaviour (Gen.49:3-4). His privileges were distributed
to his brethren as follows – 1) The pre-eminence over his father’s house as its Lord went to
Judah (Gen.49:8-10), 2) the priesthood was given to Levi (Num.8:14-18), and 3) the double
portion went to Joseph, whose sons Ephraim and Manasseh were thereafter numbered as full
tribes in Israel (Gen.48:3-6).
The concept of the first-born is also seen in many other places. It is noteworthy that none of the
firstborn sons of Abraham, Isaac or Jacob inherited this privilege by birth-order alone. In the case
of Isaac and Jacob’s sons, the natural first-born forfeited his position as a result of sinful
behaviour. Again, this is a cameo of Adam forfeiting his natural right to be God’s firstborn. This
underlying principle seems to be built into many of the OT stories. For example, both David and
Solomon were not firstborn sons. From these examples we can clearly see that the privileges of
the birth-right did not depend solely upon birth order.
Jesus as Both a Priest and a Mediator
We are told that Jesus is the mediator between God and man (1.Tim.2:5). This means that Jesus
established the new covenant (Heb.8:6, 9:15, 12:24), which describes a new basis of acceptance
with God that is also connected to Jesus’ work as a priest. The priest’s primary role was to teach
the word of God as God’s messenger (Mal.2:7). Jesus did / does this perfectly. Because Jesus
empathises with us, he makes intercession / intervention to save us. Moreover, because he sits
on God’s throne exercising God’s power, none can condemn us for he works on our behalf.
I.Tim.2:5. “For there is one God and one Mediator between God and men, the Man Christ
Jesus”
Rom.8:34. Who is he who condemns? It is Christ who died, and furthermore is also risen, who
is even at the right hand of God, who also makes intercession for us.
Heb.7:25. Therefore He is also able to save to the uttermost those who come to God through
Him, since He always lives to make intercession for them.
Jesus’ Future Work, at His Coming
All the faithful in the NT looked forward to the return of Christ to the earth. The events that
surround his return will be numerous and will have far reaching effects upon the whole world.
The following points focus upon some of the things the scriptures say he will do.
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1) At Christ’s return, he will firstly raise the dead, and shortly afterward gather the faithful
living also to his presence. We are told this in the following references.
I.Thes.4:14-17. For if we believe that Jesus died and rose again, even so God will bring with
Him those who sleep in Jesus. For this we say to you by the word of the Lord, that we who
are alive and remain until the coming of the Lord will by no means precede those who are
asleep. For the Lord Himself will descend from heaven with a shout, with the voice of an
archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who
are alive and remain shall be caught up together with them in the clouds to meet the Lord
in the air. And thus we shall always be with the Lord.
2.Thes.2:1. Now, brethren, concerning the coming of our Lord Jesus Christ and our
gathering together to Him, we ask you,
2) Next, there will be a judgement of those who are taken to stand before Christ. At that time
they will have to give an account of their lives, and will be dealt with according to how they
have lived. Christ will be the judge.
Rom.14:10,12. But why do you judge your brother? Or why do you show contempt for your
brother? For we shall all stand before the judgment seat of Christ… So then each of us shall
give account of himself to God.
2.Cor.5:10. For we must all appear before the judgment seat of Christ, that each one may
receive the things done in the body, according to what he has done, whether good or bad.
3) As a consequence of the judgment seat, some will receive life, and inherit the kingdom that
has been promised. They will receive eternal life, and reign with Christ on the earth,
establishing and ruling the Kingdom of God which will last for 1,000 years.
Matt.25:34. Then the King will say to those on His right hand, ‘Come, you blessed of My
Father, inherit the kingdom prepared for you from the foundation of the world:
Rev.5:9-10. And they sang a new song, saying: “You are worthy to take the scroll, And to
open its seals; For You were slain, And have redeemed us to God by Your blood Out of
every tribe and tongue and people and nation, And have made us kings and priests to our
God; And we shall reign on the earth.”
Rev.20:4. And I saw thrones, and they sat on them, and judgment was committed to them.
Then I saw the souls of those who had been beheaded for their witness to Jesus and for the
word of God, who had not worshiped the beast or his image, and had not received his mark
on their foreheads or on their hands. And they lived and reigned with Christ for a thousand
years.
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4) Also as a consequence of the judgment seat, some will be rejected, and will not see life.
They will be sent away from the presence of Christ, to die in the fires of judgment (i.e. a
common symbol of warfare) that will be consuming the world.
Matt.25:41. Then He will also say to those on the left hand, ‘Depart from Me, you cursed,
into the everlasting fire prepared for the devil and his angels:
Heb.10:26-27. For if we sin willfully after we have received the knowledge of the truth, there
no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and
fiery indignation which will devour the adversaries.
5) Those who are accepted at the judgment seat will be given life, even eternal life and will die
no more. This is also called being a sharer in ‘divine nature’. They will not be subject to the
second judgment that occurs at the end of Christ’s 1,000 year reign, or be subject to the
second death, as it is called (Rev.2:11, 20:5-6, 14, 21:8). (The last trumpet is different to that
mentioned in 1.Thes.4:16. The significance of the different types of trumpets is found in
certain aspects of the Law and its feast days (Lev.23:24, 25:9, Num.10), and in the events at
Sinai (Exod.19:17-20, 20:18), but we won’t expand on those here)
1.Cor.15:52-54. in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet
will sound, and the dead will be raised incorruptible, and we shall be changed. For this
corruptible must put on incorruption, and this mortal must put on immortality. So when
this corruptible has put on incorruption, and this mortal has put on immortality, then shall
be brought to pass the saying that is written: “Death is swallowed up in victory”.
Titus.1:2. in hope of eternal life which God, who cannot lie, promised before time began,
2.Pet.1:4. by which have been given to us exceedingly great and precious promises, that
through these you may be partakers of the divine nature, having escaped the corruption
that is in the world through lust.
Other Related Matters Concerning the Future Kingdom.
The things listed above are only a very basic overview of what God has clearly revealed about
the future, at the time of Christ’s return. As interesting and important as they are, they will be
but the introduction to a new age that will totally transform the world.
As noted, when Jesus returns it is to wrest control of world affairs from the current political and
religious leaders who hold the reins of power. They will not willingly give up their power, but this
time when Jesus comes he will be coming with power and great glory (Mark.13:26, 2.Cor.13:4,
2.Thes.1:9), and not as a suffering servant as he did at his first advent.
He comes to bring judgment upon the nations for all the evils that they have perpetrated, and all
the lies, deceits, and misrepresentations they have supported. Psalms.96:13 & 98:9 both show
this. The principle here is similar to that which Jesus spoke of in Matt.23:29-36, where the
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judgement of God was sent against his own generation in AD70. Upon them came the
judgement of God for all the blood of the faithful that their fathers had spilt up until that time.
This coming judgement will be similarly just, because men continue to walk in the errors and
support the same lies that have occasioned the death of many faithful sons of God.
2.Thes.1:4-10. so that we ourselves boast of you among the churches of God for your patience
and faith in all your persecutions and tribulations that you endure, which is manifest evidence of
the righteous judgment of God, that you may be counted worthy of the kingdom of God, for
which you also suffer; since it is a righteous thing with God to repay with tribulation those who
trouble you, and to give you who are troubled rest with us when the Lord Jesus is revealed from
heaven with His mighty angels, in flaming fire taking vengeance on those who do not know
God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be
punished with everlasting destruction from the presence of the Lord and from the glory of His
power, when He comes, in that Day, to be glorified in His saints and to be admired among all
those who believe, because our testimony among you was believed.
Isaiah.11:1-4. There shall come forth a Rod from the stem of Jesse (the Father of David), And a
Branch shall grow out of his roots. 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. His delight is in the fear of the LORD, And He shall not judge by the sight of
His eyes, Nor decide by the hearing of His ears; But with righteousness He shall judge the poor,
And decide with equity for the meek of the earth; He shall strike the earth with the rod of His
mouth, And with the breath of His lips He shall slay the wicked.
The centre of this future conflict between God and the nations will be in the city of Jerusalem, as
this is the place of David’s throne and the place where God has set his name. God will hold the
nations to account for all the evils that they have done to his people, both the Disciples of Christ
and upon the natural children of Israel.
Zech.12:3-4. Behold, I will make Jerusalem a cup of drunkenness to all the surrounding
peoples, when they lay siege against Judah and Jerusalem. And it shall happen in that day that I
will make Jerusalem a very heavy stone for all peoples; all who would heave it away will surely
be cut in pieces, though all nations of the earth are gathered against it.
Zech.14:1-2. Behold, the day of the LORD is coming, And your spoil will be divided in your midst.
For I will gather all the nations to battle against Jerusalem; The city shall be taken, The houses
rifled, And the women ravished. Half of the city shall go into captivity, But the remnant of the
people shall not be cut off from the city. Then the LORD will go forth and fight against those
nations, As He fights in the day of battle.
Joel.3:1-2. For behold, in those days and at that time, When I bring back the captives of Judah
and Jerusalem, I will also gather all nations, And bring them down to the Valley of
Jehoshaphat; And I will enter into judgment with them there On account of My people, My
heritage Israel, Whom they have scattered among the nations; They have also divided up My
land.
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Jesus as King of Israel, sitting on David’s throne. Israel Re-gathered.
There are numerous writings in the Prophets of Old on these things. They match the numerous
NT references we have already advanced and some we shall yet show. Jesus is David’s lineal
descendent, and heir of all that was promised to him. As such, he will turn the children of Israel
back to God, and reign over them. The kingdom he establishes will expand until it fills the whole
earth, and all nations are subject to him. He rules on behalf of God with God’s full support and
authority. In some of the prophecies, the king is called “David”, a name which means ‘Beloved’
in the Hebrew, which is one of the titles of Jesus (Matt.3:17).
Jer.23:5-6. “Behold, the days are coming,” says the LORD, “That I will raise to David a Branch of
righteousness; A King shall reign and prosper, And execute judgment and righteousness in the
earth. In His days Judah will be saved, And Israel will dwell safely; Now this is His name by
which He will be called: THE LORD OUR RIGHTEOUSNESS.
Ezek.37:21-22. Then say to them, ‘Thus says the Lord GOD: “Surely I will take the children of
Israel from among the nations, wherever they have gone, and will gather them from every
side and bring them into their own land; and I will make them one nation in the land, on the
mountains of Israel; and one king shall be king over them all; they shall no longer be two
nations, nor shall they ever be divided into two kingdoms again. They shall not defile themselves
anymore with their idols, nor with their detestable things, nor with any of their transgressions;
but I will deliver them from all their dwelling places in which they have sinned, and will
cleanse them. Then they shall be My people, and I will be their God. David My servant shall be
king over them, and they shall all have one shepherd; they shall also walk in My judgments and
observe My statutes, and do them”.
Zech.14:9. And the LORD shall be King over all the earth. In that day it shall be—“The LORD is
one,” And His name one.
The prophets Isaiah and Micah speak in vision of this future time, when Israel is restored to
favour and Jerusalem becomes the centre of worship for a world at peace. On that day great
blessings will flow to all nations.
Isaiah.2:1-4. The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. Now it
shall come to pass in the latter days That the mountain of the LORD’s house Shall be
established on the top of the mountains, And shall be exalted above the hills; And all nations
shall flow to it. Many people shall come and say, “Come, and let us go up to the mountain of
the LORD, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His
paths.” For out of Zion shall go forth the law, And the word of the LORD from Jerusalem. He shall
judge between the nations, And rebuke many people; They shall beat their swords into
plowshares, And their spears into pruning hooks; Nation shall not lift up sword against nation,
Neither shall they learn war anymore.
Jesus received special authority from God that will allow him to exercise God’s power for the
completion of all God’s declared purposes. He will exercise this authority in a very visible way
when he reigns as king, as the following reference shows. Jesus final objective will be to
eliminate death, after which Jesus will hand back this Kingly authority to God, his Father.
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I.Cor.15:25-28. For He (Christ) must reign till He has put all enemies under His feet. The last
enemy that will be destroyed is death. For He (God) has put all things under His (Christ’s) feet.
But when He says “all things are put under Him,” it is evident that He who put all things under
Him is excepted. Now when all things are made subject to Him, then the Son Himself will also
be subject to Him who put all things under Him, that God may be all in all.
Unfortunately, many well-meaning believers really do not understand these matters very well at
all. Many now believe that natural Israel, because they rejected Jesus in the past, have been
rejected by God forever. This is far from the truth of the matter.
Many of these wrong concepts were first developed in the early Church, when they became
involved with the politics of the times. They either spiritualised the promises and prophecies, or
applied them to their own society and time making their worldly power ‘The Kingdom of God on
Earth’. In some circles this is called ‘Replacement Theology’. This is a totally incorrect conclusion,
and one that has been used numerous times by those in positions of power. What they fail to
understand and have faith in, is that God is always true to His word and to His promises. As we
have noted earlier in our comments upon God and His original purpose, is that God does has not
given up on his predetermined purposes.
When God saved Israel out of Egypt and later brought them to the promised-land, it was not
because they were more righteous, better, powerful or more numerous than other people. He
states his reasons very clearly as follows –
Deut.9:4-6. Do not think in your heart, after the LORD your God has cast them out before you,
saying, ‘Because of my righteousness the LORD has brought me in to possess this land’; but it is
because of the wickedness of these nations that the LORD is driving them out from before you. It
is not because of your righteousness or the uprightness of your heart that you go in to possess
their land, but because of the wickedness of these nations that the LORD your God drives
them out from before you, and that He may fulfill the word which the LORD swore to your
fathers, to Abraham, Isaac, and Jacob. Therefore understand that the LORD your God is not
giving you this good land to possess because of your righteousness, for you are a stiff-necked
people
The answer is quite clear. God gave them the land of promise because he is a God who keeps His
covenant. God keeps his word, and never lets it fail. His future work of redeeming Israel, even
though they are presently unbelievers of the Messiah-ship of Jesus, is for the same reason. Hear
what Paul says on these matters, as he counsels us not to ignorant of this mystery –
Rom.11:25-29. For I do not desire, brethren, that you should be ignorant of this mystery, lest
you should be wise in your own opinion, that blindness in part has happened to Israel until the
fullness of the Gentiles has come in. And so all Israel will be saved, as it is written: “The
Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; For this is My
covenant with them, When I take away their sins.” Concerning the gospel they are enemies for
your sake, but concerning the election they are beloved for the sake of the fathers. For the
gifts and the calling of God are irrevocable.
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In this day and age, God is calling people from among the gentiles to share in the blessings of
salvation and in the coming kingdom of God. Israel has rejected the truth concerning Jesus, i.e.
that he is the Christ of God and the one whom God raised up to be a sacrifice for sins. However,
there is coming a day when the full number of the gentiles who will accept the truth of God has
been reached, and on that day God’s hand will turn back to save natural Israel. That is the clear
testimony of Romans chapter 11.
The deliverer spoken of in the above reference is none other than Jesus Christ, the man who was
born and who died as king of the Jews, a position or title that he has never fulfilled. On that day,
he will reveal himself to them, and they will accept him as their Christ. They will mourn over him
and for all the troubles that have upon them for rejecting him (see. Zech.12:10-14). After these
things, Christ will be established as king in Jerusalem. God does all this, not because of any
concept of Jewish ethnic superiority, but because of the promises that He made to the Fathers,
Abraham, Isaac and Jacob. God always keeps His word and His promises.
Jesus has many titles
Jesus has many titles in the Bible. He is called the Christ or Messiah, the Lord, the Son of Man,
the Son of God, the Son of David, the Son of Abraham, the Prophet like unto Moses, The King of
the Jews, The Prince of Peace, the Priest after the order of Melchisedec, and many others as
well. It is in him that all the purposes of God centre and revolve, and in and through him that
God is completing his determined purpose with creation. In this sense then, Jesus is presented
as the foundation and the beginning of the (new) creation of God. This new creation is one and
the same as God’s original purpose, for in God’s perspective and revelation He has never
changed his determination to complete and finalise His declared will.
Many people are confused by this, as they misunderstand the ways of God, and of his fully
declared purpose. They forget that God always keeps his word. This is the reason it is so
important to understand the whole counsel of God, rather than just selected parts. It is also why
it is important to strive honestly to interpret the words of Scripture in their own context
according to the methods used in the Bible itself, and not to simply pour the words into our own
model or moulds. Once we being to grasp the ‘model’ or ‘plan’ by which God is working, then all
the parts will make perfect sense and come together in complete harmony.
5. The Purpose of God
Although we have already touched on this subject a number of times, we will now look at the
question concerning God’s intended purpose with creation in more detail. When reading the
Genesis account, it is clear that God’s original purpose was not to save mankind, for in the
beginning there was no sin and death, and therefore nothing to be saved from. However,
things changed after sin entered into the world (Rom.5:12). Since then, salvation from sin and
death now plays an integral part in the completion of God’s larger purpose. Although the Bible’s
teaching on salvation is vitally important, it is not the end in itself. It is the means to the end.
The Bible’s primary message is about God rescuing His creation and completing His original
purpose. It is important to appreciate this, as it is the key to correctly understanding a number
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of Bible subjects. If we see these concepts the wrong way we may confuse the Bible’s message
and its teachings about God’s will and purpose, and of how and why God saves.
God Declared His Purpose in the Beginning
If we are looking for God’s original purpose, the natural place to look is in the beginning of the
Bible. The Bible tells us that God declared his purpose in very clear terms, even before he began
to work with man. This brings us to Genesis.1:26-28, which probably contains some of the most
important information in the Bible. On many levels most of God’s works with man are somehow
related to these words.
Gen.1:26-28. Then God said, “Let Us make man in Our image, according to Our likeness; let
them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over
all the earth and over every creeping thing that creeps on the earth.” So God created man in
His own image; in the image of God He created him; male and female He created them. Then
God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it;
have dominion over the fish of the sea, over the birds of the air, and over every living thing
that moves on the earth.”
We note these elementary things from these words –
 Man was made in the image of God

 Man was made as a pair – male and female
 Man was to exercise dominion over all other creatures and all domains - sea, air and land
 Man was to multiple and thereby fill the earth, and exercise that dominion
It is sometimes reasoned that man has fulfilled all of these things, and therefore these words
hold no greater significance than the dominance of mankind over the earth. Although this is
partly true on one level, is this the whole story?
The writer to the Hebrews, in Heb.2:8-9, (which is a quotation from Psalm.8:5-8, which in turn is
a prophecy based on Gen.1:26-28), tells us that this intended purpose of God with mankind has
not yet been completed. However, even a cursory consideration of the facts shows that these
words in Genesis hold a much deeper meaning. As noted earlier, just as the parables of Jesus
were designed to reveal the mysteries of the kingdom of heaven to his disciples while at the
same time concealing them from those who were ignorant of God’s ways (Matt.13:10-17), so
too these words in Genesis also have a much deeper meaning that needs further investigation.
Sometime after these words were declared, the world that then existed was corrupted by man’s
violent and immoral behaviour, so God brought a flood to destroy man from off the face of the
earth (Gen.6:6-7,12). Even though man had apparently fulfilled this declared purpose of filling
the earth, God destroyed him nevertheless.
The reason for this is found in the statement of Gen.1:26, for Man was made to be like God. He
is not really speaking only in terms of physical similitude, but of thinking, speaking and behaving.
God has made man to be like himself, to think and act like God. This is the reason why God is
often called in the Bible by the familiar title ‘Father’. Since the events recorded in Genesis
chapter three, man has certainly endeavoured to multiply and fill the earth, and to exercise his
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dominion over it. Yet he has gone about it in a way that does not reflect the character and way
of God, nor in accordance with God’s will.
This has been the history of man. All peoples, of every nation have been involved in this pursuit,
but without exception it has all been based upon the human spirit of selfishness and sinfulness.
At times men have even proclaimed that they have done these things ‘to the glory of God’, and
at times they have dedicated their works to God. Yet most of this has been a pretence for the
advancement of those who hold power, and for men in general. These vain pursuits and this
form of justification is seen everywhere in the sad history of humanity. As the Psalmist says,
‘Except the LORD build the house, they labour in vain that build it’ (Psalm.127:1).
In the context of the Genesis account, God filled the earth so that it was teaming with life. To all
intents and purposes, it was richly blessed in its pristine condition, yet remained wild and
undisciplined. To accomplish His purpose, Genesis chapter two tells us that God planted a
garden eastward in an area called Eden and in that ordered and enclosed garden he placed the
man. Man’s duty was to keep the order of the garden, which no doubt represented the intended
order of God – that is the mind of God manifest or outworked in man-kinds life and seen in his
actions. As the first pair multiplied it seems that they were to extend the boundaries or the
influence of the garden until it filled the whole earth, as the original command suggests.
What was intended by this process was none other than the dominion or kingdom of God
extended until it covered the whole earth. That is, the purpose of God was that the earth was
to be filled with men and women who thought, spoke and behaved just as God did. Mankind
would thereby exercise dominion over of all God’s creation, as God’s representatives (in God’s
image and likeness). This purpose was none other than the Kingdom of God, of which the later
Prophets, and both Jesus and his Apostles spoke of and hoped for. In the NT this message of
hope in the completion of God’s original purpose is called the Gospel, or Good News of the
Coming Kingdom of God (on earth). Although sin has temporarily delayed its coming, the
certainty of its future reality was guaranteed by God.
God’s Purpose Has Not Changed
The disobedience of the man and the woman temporarily hindered this purpose of God, yet God
has remained true to His declared purpose and has been inviting and calling people throughout
the ages to understand these things and align themselves with this purpose. The outworking and
accomplishment of this purpose is not for the present, i.e. not of this time or place, but is for a
future time when God will say ‘There is time no longer’ (Rev.10:6-7). On that day a huge change
will take place, the likes of which has never been seen before in the history of man.
Rev.11:15. Then the seventh angel sounded: And there were loud voices in heaven, saying, “The
kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall
reign forever and ever!”
Even when speaking with disobedient Israel, God reiterated His intended purpose to them.
These words were both an expression of purpose, and a prophecy of things to come.
Num.14:21. But truly, as I live, all the earth shall be filled with the glory of the LORD
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Hab.2:14. For the earth will be filled with the knowledge of the glory of the LORD, as the
waters cover the sea.
Unfortunately, over time, these ideas have been largely misunderstood, badly misused by men.
For example, the Christian church of the 4th century entered into a close association with the
civil powers, and commenced what was to later become a power sharing arrangement with
Rome and her Emperors. The simple and beautiful teachings of the Bible, and those of Christ and
his Apostles, were manipulated in such a way as to support a set of beliefs and practices that
were foreign to the Bible and its primary meaning and context.
This arrangement gave birth to what became known as Christendom, which quite literally means
the Domain (Kingdom) of Christ. Under this banner (the banner of the Cross), nations made war,
people were murdered, the innocent slaughtered, property was confiscated, the heathen were
converted by the force of the sword, heretics were persecuted and burned, minorities violated,
and numerous other atrocities committed all in the name of Christ. History is replete with the
brutalities, all supposedly done in the name of Christ and for the Glory of God. Yet these things
had little or nothing to do with Christ, or with his teachings, or with ‘The Truth’ of God.
The Orb was an ancient Greco-Roman symbol for the world (top left). When Christianity supplanted
Paganism as the official religion of the empire in the 4th century AD, the symbol of the Orb was
borrowed and modified to suit (top centre = the orb is now ruled by the cross). In the 8th century,
Charlemagne (top right) brutally conquered and converted the pagans with the sword.
Christian Rome kept many of the symbols, practices and beliefs of paganism, re-labelled as Christian.
Christendom = the alleged “Kingdom or Domain of Christ”, which was used to describe the
Political Christian World of the Early and Middle ages.
In fact, the Apostles warned that these things would come and that Christianity would be
corrupted by evil men, who would both come from without and also arise from within the
church. Paul states such in -
Acts.20:29-30. For I know this, that after my departure savage wolves will come in among you,
not sparing the flock. Also from among yourselves men will rise up, speaking perverse things,
to draw away the disciples after themselves.
Paul again warns the disciples of these things in very plain words in 2.Thes.2:3-12. The reason for
this falsehood gaining such a following is stated - ‘... because they did not receive the love of
the truth, that they might be saved. And for this reason God will send them strong delusion that
they should believe a lie, that they may be condemned who did not believe the truth but had
pleasure in unrighteousness.’
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This form of thinking that ‘the Kingdom of God is the Church’ has not been restricted to the
Catholic or Orthodox Churches alone, for it is seen in some of the main Protestant
denominations also. This perspective of things inevitably focusses attention upon the here and
now, and unfortunately the temptations of wealth and power are often not far away. Paul warns
about the ‘snare’ that the pursuit of riches and power brings, (for riches and power work hand in
hand, which is why ‘the love of money’ is called the root of all kinds of evil).
1.Tim.6:9-10. But those who desire to be rich fall into temptation and a snare, and into many
foolish and harmful lusts which drown men in destruction and perdition. For the love of money
is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and
pierced themselves through with many sorrows.
This form of thinking is also seen in numerous examples of meddling and involvement in politics
and war, which is often justified as doing the will of God. As a result, the patriotic cry of God,
King and Country has been voiced by citizens and soldiers in many Christian countries. Ironically,
this cry was voiced by opposing sides in many conflicts, each claiming God to be on their side.
Many mainstream Christian churches have, in some measure, adopted this way of thinking in a
strange mixture of Nationalism, Patriotism and supposed Christian values. We can view this in
plain sight when we note that the head of the Church of England is the English Sovereign. Even
groups that claim to be based upon the Bible’s teaching, such as the Calvinists, Lutherans and
others, have in the past been heavily involved in politics and in warfare.
Each one in their own particular way believes that they represent God and Christ on earth, and
that God is working through them, bringing his Kingdom through their religious teachings and its
influence. Political power has been the avenue through which these beliefs were propagated
and enforced. In the past, men with these views conquered and Christianized much of the world.
History shows us that Islam also used this same approach to gain power and influence, and to
grow from a small tribal religion to a global movement. In the past, civil governments at the
prompting of religious leaders, have been used to quell religious opposition.
All of these claims to represent and bring the promised ‘Kingdom of God’ are false, and they
have by their teachings and practices replaced the Gospel of ‘the Kingdom of God’ (Mark.1:14-
15) with ‘another gospel’ (2.Cor.11:4). This has allowed them to aggregate power and exercise
dominion. These ideas have allowed them to gain both respectability and wealth now, yet they
have nothing really to do with God’s promised kingdom. This is a far cry from the Apostles’
attitude on politics and those outside of the early Christian community -
1.Cor.5:12-13. For what have I to do with judging those also who are outside? Do you not judge
those who are inside? But those who are outside God judges.
The promised kingdom of God, when God’s will is done on earth as it is in heaven, will only
come when the Lord Jesus Christ returns from heaven and rules over natural Israel, and over
the whole earth. On that day God’s power will be fully revealed in and through him, and all will
come to know the truth of these things. That day is yet to come.
Jesus was born and died as King of the Jews, a title that he has never held, yet one that has been
promised to him. Consider these references.
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Matt.1:1-2. Now after Jesus was born in Bethlehem of Judea in the days of Herod the king,
behold, wise men from the East came to Jerusalem, saying, “Where is He who has been born
King of the Jews? For we have seen His star in the East and have come to worship Him.”
Mark.15:2. Then Pilate asked Him, “Are You the King of the Jews?” He answered and said to
him, “It is as you say.”
Luke.1:30-31. Then the angel said to her, “Do not be afraid, Mary, for you have found favor with
God. And behold, you will conceive in your womb and bring forth a Son, and shall call His name
JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him
the throne of His father David. And He will reign over the house of Jacob forever, and of His
kingdom there will be no end.”
The Scriptures also declare that Jesus was raised up by God to restore the original relationship
and fellowship that had existed between God and man. This relationship had been broken by sin,
and sin brings shame and fear. To bring about the restoration of fellowship, God worked in
Christ so that His original purpose might be completed. As we have noted earlier, to accomplish
this God (the Father) raised up Jesus as the means by which sin’s dominion over man might be
finished. In Jesus Christ, sin was vanquished and salvation offered to all on the basis of their
faith in God. Their faith would be in God, and what He has purposed and how He is going to
complete this purpose in and through His Son, the Lord Jesus Christ.
There is more to consider on this subject, as Jesus was not only the remedy for sins but also the
‘Alpha and Omega, the Beginning and the End, the First and the Last’ (Rev.22:12-17). All these
titles plainly relate to the totality of God’s declared purpose.
God’s Purpose has always been focussed on Christ and those in him.
While these things we have looked at are all elementary teachings of the Bible, we must remind
ourselves that God sees time and events in a different manner than we do. God is not bound by
our limitations. In this regard James said at the ‘Jerusalem Conference’ the following words,
‘Known unto God are all his works from the beginning of the world’ Acts.15:18 KJV.
If we truly seek to ‘know’ God then it is important that we understand His master-plan, including
the model He has revealed which shows the direction that He is moving all things towards. It is
clear that God has revealed his purpose with man in the opening words of Genesis. When we
grasp the full meaning of these words we will see that they contain the foundation (the
underlying theme) of all that God has revealed. We also find that these things are the underlying
themes in all Jesus’ and his Apostles’ teachings. Also, many of those seemingly complex NT
statements are laid bare and open when we view them in the context of God’s purpose. We
therefore conclude that to know the purpose of God is essential if we are to understand and
fully grasp His ways.
Unfortunately, various theories overlook, diminish or misunderstand the important teaching of

God’s purpose and Jesus’ relationship to it. There are those who make Jesus into just another
wise man, a prophet, and nothing more, and there are those who make Jesus into God himself.
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Both ideas are without proper foundations, and both end up with a distorted concept of God’s
purpose with man. They do this because their concept of God’s purpose is incorrectly based.
In this regard, we must not ONLY view Christ as the solution to the problem of sin, but as the
fulfilment of God’s original purpose. The perspective change here is very important to grasp.
Jesus did not ONLY come as a sacrifice for sins to reconcile man to God, but PRIMARILY as the
fulfilment of God’s original purpose, and to fulfil all of His promises. To see the complete Jesus
this way is to see the authentic Son of God, both from the perspective of the OT Prophets and
the NT Apostles. Anything less or different is ‘another Christ’ (2.Cor.11:4).
With these things in mind let us consider the NT teaching on Christ’s relationship to God’s
declared purpose in Gen.1:26-28.
In the NT we constantly find references to Jesus being the ‘image’ and ‘glory’ of his Father.
Sometimes these references are very plainly worded and at other times these ideas are written
more obtusely. Consider some of these references, as detailed -
2.Cor.4:4. whose minds the god of this age has blinded, who do not believe, lest the light of the
gospel of the glory of Christ, who is the image of God, should shine on them.
Col.1:15. Who is the image of the invisible God, the firstborn of every creature:
Heb.1:3. Who being the brightness of his glory, and the express image of his person, and
upholding all things by the word of his power, when he had by himself purged our sins, sat down
on the right hand of the Majesty on high;
John.1:14. And the Word became flesh and dwelt among us, and we beheld His glory, the glory
as of the only begotten of the Father, full of grace and truth.
This wording and these ideas are undoubtedly taken from the Genesis account. They are
profound when understood in the context of God’s revelation of His will and purpose. When
considering these references, we can see from the similarity of language that Jesus was the one
spoken of in Gen.1:26-28. He was the one who was to be made in God’s image and likeness,
and the one who was to extend and exercise God’s dominion over all the earth.
We should have no doubt that this is the correct way to interpret these words. As suggested
earlier, the writer to the Hebrews clearly demonstrates this point. Consider carefully the words
found in Heb.2:6-11, quoting from Psalm.8:5, which itself is based on Gen.1:26-28. This is a very
important point to understand, as it was by the revealed foreknowledge of God that these
things were anticipated, planned for, spoken of and hoped for by all the faithful in every age.
They waited for the realisation of all that God had promised.
Heb.2:5-9. For He has not put the world to come, of which we speak, in subjection to angels
But one testified in a certain place, saying: “What is man that You are mindful of him, Or the
son of man that You take care of him? You have made him a little lower than the angels; You
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have crowned him with glory and honor, And set him over the works of Your hands. You have
put all things in subjection under his feet.” For in that He put all in subjection under him, He left
nothing that is not put under him. But now we do not yet see all things put under him. But we
see Jesus, who was made a little lower than the angels, for the suffering of death crowned
with glory and honor, that He, by the grace of God, might taste death for everyone.
The ideas that are contained in this reference are very specific and often repeated in the OT. He
is clearly speaking of the ‘world to come’. This is the future age that the prophets repeatedly
spoke of. He is connecting that promised future age with God’s purpose in the beginning, and
to the man Jesus himself. For the man in Genesis was to exercise ‘dominion’ over the earth, by
‘subduing’ it. Both of these words in the Hebrew carry the meaning; ‘to subjugate, to tread
under foot’. We need to see the connection of this purpose to God’s work in Jesus Christ.
It is therefore clear from this reference that although Jesus was the one raised up to fulfil this
purpose, he has not yet completed it, for ‘now we do not yet see all things put under him’. That
day is still to come. In the meantime, the Lord now sits on his Father’s right hand waiting till the
time appointed of the Father, when his enemies will be put under his feet (Heb.10:12-13).
Interestingly, the writer to the Hebrews actually goes further than this. He includes others also in
this purpose, for he goes on to say in Heb.2:10-11 that they ‘are all of one’. He is speaking of
believers all being ‘of’ (Greek ἐκ = ‘out of’) one source or origin. This can be understood on a
number of levels. The immediate context would suggest that they were all of the same ‘flesh and
blood’, and therefore brethren in that sense. Yet some suggest that this refers to them being of
one Father (see the following Bible versions for this sense - ESV, RSV, NIV). This would then refer
to their spiritual birth as children of God (John.1:12-13). In this case, both senses are true
enough, and either way Jesus is ‘not ashamed to call them brethren’. The point here is that not
only was Jesus the one spoken of in God’s declared purpose in Gen.1:26-28, but others also are
included, for they are ‘one’ with him.
Heb.2:10-11. For it was fitting for Him, for whom are all things and by whom are all things, in
bringing many sons to glory, to make the captain of their salvation perfect through sufferings.
For both He who sanctifies and those who are being sanctified are all of one, for which reason
He is not ashamed to call them brethren,
In this regard then, Adam himself was a pattern or type of the one who was to come. Adam is
certainly called ‘a type of him who was to come’, even Jesus, in Rom.5:14. This is also one of the
reasons why Jesus is called ‘the last Adam’ and ‘the second man’ in 1.Cor.15:45, 47. Adam was
called ‘the Son of God’ (Luke.3:38), just as Jesus was in that same general context (Luke.3:22).
Adam was the firstborn of creation, with all the attendant rights of the firstborn, i.e.
traditionally, the firstborn in ancient times received 3 main advantages; the priesthood, the
double portion of his father’s goods, and the pre-eminent position over his brethren. Adam fell
from that privileged position, and therefore God raised up another, even His Only Begotten Son
The Lord Jesus Christ, who is now called the firstborn of every creature (Col.1:15). To him now
comes all the rights of the firstborn that Adam had lost because of his sin.
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God’s purpose has never changed, and He has waited patiently and continues to work towards
the completion of this original purpose. Adam fell from his preeminent position as a
consequence of his sin. In contrast, and as a consequence of his righteousness and his unique
heritage, Jesus is the heir of all, which includes even more than that which Adam lost.
In the Genesis account, the record uses peculiar words which we ought to take notice of.
Gen.1:27. So God created man in His own image, in the image of God He created him; male
and female He created them.
The record of Gen.2:18-25 goes on to record the creation of the woman from the rib (Heb. Side =
LXX same word John.19:34, 20:27) of Adam. This was in accord with the original intention. She
was made out of the man so that there would be a mutual sympathy between them. Adam
acknowledged this when he said that she was now, ‘bone of my bones, and flesh of my flesh’.
Jesus confirms this, when he says that God made them to be ‘one flesh’ (Matt.19:5-6).
This important concept is the basis of Paul’s comments in Ephesians chapter five. In this place he
establishes the basis of marriage upon the original union of the first pair, and the pattern that it
set for the union of Jesus and his bride. This is clearly spoken of Eph.5:22-33, and is called ‘a
great mystery’ in Eph.5:32. In consideration of this, we find not only an interesting comparison,
but also an important contrast between Jesus Christ and Adam that we should take note of.
In the case of Adam, his wife ‘being deceived, fell into transgression’ (1.Tim.2:14). This left
Adam with a choice. He could choose to follow God’s way, or he could follow his wife into the
sin. The record is clear. Although his wife was ‘deceived’ by the subtle reasoning of the serpent,
he himself was ‘not deceived’. Adam then made a conscious and reasoned choice to disobey
God. For this reason the record says in Rom.5:12 ‘through one man sin entered the world’.
Adam’s lack of trust in God brought in its train all the evils that have come as a consequence of
his choice. We are not informed of what other choices existed for Adam to save his wife from
her predicament, but she was and remained ‘one flesh’ with him even when she had sinned.
Adam should not have followed his wife into sin, but rather trusted in a loving God and Father
for counsel and guidance on how he might assist his wife, to save her from the consequences of
her actions, as prescribed by God. We can say or know no more on what options may have
existed for the man, for nothing else has been revealed in the Scriptures.
In contrast with this situation, we have the last Adam, even Jesus Christ. His bride has also fallen
into transgression, ‘for all have sinned and come short of the Glory of God’. But Jesus’ response
was vastly different to Adams. This is noted in the following reference.
Eph.5:25-27. Husbands, love your wives, just as Christ also loved the church and gave himself
for her, that he might sanctify and cleanse her with the washing of water by the word, that
he might present her to himself a glorious church, not having spot or wrinkle or any such
thing, but that she should be holy and without blemish’
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Unlike Adam who followed his wife into sin, Jesus ‘gave himself for her’ to save her from her
impossible situation. Adam ran from his responsibilities and chose the easy path of sin, whereas
Jesus chose the hard way, the way of crucifixion, to save his beloved. The contrast is stark yet
the pattern is beautiful. Now these ideas are seen in the following well known reference.
Phil.2:5-11 (ESV). Have this mind among yourselves, which is yours in Christ Jesus, who, though
he was in the form of God, did not count equality with God a thing to be grasped, but emptied
himself, by taking the form of a servant, being born in the likeness of men. And being found in
human form, he humbled himself by becoming obedient to the point of death, even death on a
cross. Therefore God has highly exalted him and bestowed on him the name that is above every
name, so that at the name of Jesus every knee should bow, in heaven and on earth and under
the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
The background to these concepts and ideas are found in the temptation and fall of the first
pair, and in the words of the serpent, who said, ‘For God knows that in the day you eat of it your
eyes will be opened, and you will be like God, knowing good and evil’ (Gen.3:5).
The serpent had lied, using his own reasoning, and had promised the woman a shortcut to
achieve God’s purpose, to be like God (Gen.1:26). This would be on their own terms and in a way
contrary to what God had intended for them. The implications of his words were worse than
this, for he essentially said that he knew better than God. She and Adam both hearkened to the
wisdom of the serpent, and sought ‘equality’ with God on the basis of the serpent’s lie, seizing
what was unlawful to them and contrary to God’s will. This has ever been the rationale of the
human spirit since that day. They have all sought to do it their own way, as a famous song says.
In contrast to this Jesus never disobeyed his Father, but he only ever did his Father’s will. This
was his ‘food’ (John.4:32-34). He lived by the principles he spoke, i.e. ‘Man shall not live by
bread alone, but by every word that proceeds from the mouth of God’ (Matt.4:4). This food
was unlike that offered by the serpent, which was the food of disobedience. Jesus was ‘obedient
to the point of death’ (Phil.2:8). In this he was ‘in the form of God’ and the ‘express image of
his person’. He was one with his Father in all things, even in how he saw humanity and sin. In
this way, to fulfil all that was purposed in Genesis, he willingly emptied himself of his own needs,
fears, rights and pre-eminence as God’s only begotten Son and heir of all things.
He did not come to ‘please himself’ (Rom.15:3) or to do his own will (John.4:34, 6:38), but was
obedient to his Father’s will even to the point of death on the cross, that he might suffer and die
to save his precious, yet erring bride. This was his Father’s will, for God ‘so loved the world, that
He gave His only begotten Son’, that the world through him might be saved.
Once we begin to understand this underlying model or parable, then the meaning of many other
more difficult scriptures become clearly apparent. Consider the following very well known, but
misunderstood prophecy.
Psalm.110:1-2. The LORD said to my Lord, ‘Sit at My right hand, Till I make your enemies your
footstool’
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This reference is undoubtedly based upon the same themes as Psalm 8, which itself also refers
back to Gen.1:26-28. Jesus was made the Lord at his resurrection, in accordance with God’s pre-
determined purpose (Acts.2:36). Although the first man Adam fell from his preeminent position
because of his sin, Jesus because of his righteousness will inherit it (Rom.1:4, 8:10, Phil.2:7-11).
In this regard then, Adam was a figure of him who was to come, as the contrasts used by Paul in
Rom.5:14-17 clearly show. When understood properly, these ideas are very powerful.
So when we think of Jesus as being ‘Lord’, we should not only think of him as our personal Lord
to whom we acknowledge and obey as the Lord now sitting on God’s throne in heaven, but also
as the future Lord of all of God’s creation in fulfilment of all that was declared in the beginning.
All things are not yet put under his feet, that is under his dominion (Heb.2:8), but the day
appointed of the Father is coming when all things will be subject to him (Heb.10:12-13). This
theme is often used in the NT writings, and once recognised it will be seen in many places (e.g.
1.Cor.15:25-27 quotes from both Psalm.110:1 and Psalm.8:6).
The current situation is that, ‘The whole creation groans and labors with birth pangs’
(Rom.8:22) until now, and not only the creation, but we ourselves who understand these things,
we also ‘groan within ourselves’, waiting for that promised day of his coming, when the purpose
of God will be completed. On that day there will come what is called the ‘redemption of the
body’ (Rom.8:23-24) to those who are found worthy, and the creation will be transformed,
restored, and renewed. On that day the groaning and labour pains will come to an end.
As a result, when we consider the words of Psalm 110, we should now see its meaning with
renewed clarity. Jesus, since his resurrection, has now been made ‘Lord of all’, and inasmuch as
Adam fell from this promised position because of his sin, Jesus has obtained it because of; 1) his
faithful obedience to his Father’s will (Phil.2:9-11), 2) on account of his unique Son-ship, which
has made him the heir to the things of God his Father (Heb.1:1-4). He now waits the time
appointed by the father when all of these things will be fully realised, and God will send Jesus to
the earth that he might exercise the promised dominion over all, when all things shall eventually
be put under his feet (Heb.10:12-13, 1.Cor.15:24-26, Gen.1:26-28).
Acts.2:34-36. For David did not ascend into the heavens, but he says himself: ‘The LORD said
unto my Lord, Sit at My Right Hand, Till I make your enemies your footstool’. Therefore let all
the house of Israel know assuredly that God has made this Jesus, whom you have crucified,
both Lord and Christ.
Heb.10:12-13. But this man, after he had offered one sacrifice for sins forever, sat down at the
right hand of God, from that time waiting till his enemies are made his footstool.
This purpose underpins much of the NT language concerning both Christ and his followers. He
has given his life for them, that they might be one with him and share what has been promised
to him. They too will share in his likeness. In this there is to be a merging of identities between
Jesus and his disciples, that they too might be ‘one’. They are not yet ‘one flesh’ in the fullest
sense, but they are to consider themselves ‘one spirit with him’.
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1.Cor.6:16-17. Or do you not know that he who is joined to a harlot is one body with her? For
“the two,” He says, “shall become one flesh.” But he who is joined to the Lord is one spirit with
Him.
Consider these ideas in the language of the references that follow. This process, like that of
‘redemption’, will work in two steps or experiences at different times. God is currently working
to redeem the ‘mind’ or ‘spirit’, and in the future He will complete his purpose with the
redemption of the ‘body’.
Current.
Col.3:10. And have put on the new man, which is renewed in knowledge after the image of him
that created him:
Eph.4:22-23. that you put off, concerning your former conduct, the old man which grows corrupt
according to the deceitful lusts, and be renewed in the spirit of your mind,
Future.
1.Cor.15:49. And as we have borne the image of the earthy, we shall also bear the image of the
heavenly.
Rom.6:5. For if we have been united together in the likeness of His death, certainly we also shall
be in the likeness of His resurrection,
1.John.3:2. Beloved, now we are children of God; and it has not yet been revealed what we shall
be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.
To complete the picture, we find the following imagery in the book of Revelation. Christ’s bride
(believers from all ages are depicted in this symbol and imagery) is seen in vision as coming
down from God, ‘having been prepared and made ready’ (the intention and meaning of the
Greek). The process of being ‘prepared and made ready’ commences when one first hears and
responds to the saving gospel message. They are then redeemed and made clean ‘in the blood
of the lamb’ (Rev.7:14, 1.Pet.1:19). What follows belief is a life committed to God. A life of
discipleship that is demonstrated by walking in ‘the way of the Lord’.
During this life time our knowledge of God and of Christ grows, and with that grows our love and
appreciation of them. God allows us to experience things that test and try us, so that He might
mature us in His ways (Heb.11:17, James.1:12, 1.Pet.1:7, Rev.3:18). In the reference from
Rev.19:14, the record goes on to speak of the Brides future work, following her Lord, bringing
righteous judgement to a world given to rebellion, evil and wickedness.
Rev.19:7. Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come,
and His wife has made herself ready. And to her it was granted to be arrayed in fine linen, clean
and bright, for the fine linen is the righteous acts of the saints.
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Rev.19:11-14. Now I saw heaven opened, and behold a white horse, And He who sat on him was
called Faithful and True, and in righteousness He judges and makes war. His eyes were like a
flame of fire, and on His head were many crowns, He had a name written that no one knew
except himself. He was clothed with a white robe dipped in blood, and His name is called The
Word of God. And the armies in heaven, clothed in fine linen, white and clean, followed him
on white horses.
Rev.21:2. Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God,
prepared as a bride adorned for her husband.
The references show the completion of the imagery. We see a vision of Christ, now coming as
the ‘King of Kings and Lord of Lords’. He who was made by God, ‘both Lord and Christ’
(Acts.2:36), now comes in the power of the Father, to make ‘his enemies his footstool’.
He conquers the earth and subdues it, with the intention of filling it with people who will be in
the image and likeness of God. This ultimately will be the work of the 1,000 year reign of Christ,
and when this is finally and fully completed in the earth, so too is completed the purpose of God.
On that day ‘God will be all and in all’ (1.Cor.15:28).
This promised age is still before us, but the understanding and belief of that promise today is
what constitutes an important part of saving faith. On that day of conquest it says that the
‘armies of heaven’ follow him. They are the bride who is ‘clothed in fine linen’. They follow him
and assist him in bringing this foretold judgment, and the subsequent peace that will follow.
Jesus will then be recognised by all as both ‘Lord and Christ’ over all.
Rev.19:14-16. And the armies in heaven, clothed in fine linen, white and clean, followed Him on
white horses. Now out of His mouth goes a sharp sword, that with it He should strike the
nations. And He Himself will rule them with a rod of iron. He Himself treads the winepress of
the fierceness and wrath of Almighty God. And He has on His robe and on His thigh a name
written: KING OF KINGS AND LORD OF LORDS.
Rev.11:15. Then the seventh angel sounded: And there were loud voices in heaven, saying, “The
kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall
reign forever and ever!”
As we said before, these things are part of the gospel message. We can see these concepts
preached by the Apostles in the book of Acts. For example, when Paul was at Athens he spoke to
them of God ‘making of one blood all nations’ and of God’s control over the ‘times before
appointed and the bounds of their habitation’. In other words, all that existed was within the
control of God. Nothing escapes his purposes. Yet Paul goes on to speak of God’s call for
repentance, because ‘he has appointed a day on which He will judge the world in
righteousness by the Man whom he has ordained. He has given assurance of this to all by
raising him from the dead’ (Acts.17:31).
These words and ideas come from the Psalms (Psalm.9:8, 96:13, 98:9). They are not strictly
speaking of ‘the day of judgement’, but rather of the rule and dominion of ‘the Lord Jesus Christ’
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in the promised kingdom of God. Paul is saying that God has given assurance of the certainty of
these things by raising Jesus Christ from the dead. This is one reason why understanding and
believing in the resurrection is so important in the word of God. On that promised future day
Jesus will exercise justice and true judgement in the earth, as has been purposed and promised
since the beginning. These things are spoken of repeatedly by the prophets (e.g. Isaiah.11:4,
Psalm.72:2). This was an integral part of the gospel message of the Apostles in the book of Acts,
which we will more fully examine in a later chapter. This is what it means to know and to
understand him who has been made ‘both Lord and Christ’.
There is another important contrast between Adam and Jesus. While Adam was promised
headship or dominion over the earth, the Lord Jesus Christ has been given dominion over both
heaven and earth. In the words of the writer to the Hebrews, ‘having become so much better
than the angels, as he has by inheritance obtained a more excellent name than they’ (Heb.1:4).
None of the angels have been invited to ‘sit down at the right hand of the Majesty of God’
(Heb.1:3, 13), and none of them can lay claim to being God’s ‘Son’ like this one. After his
resurrection from the dead, this Jesus ascended to heaven and now sits on the right hand of
God, all ‘angels and authorities and powers’ have been made ‘subject unto him’ (1.Pet.3:22).
Jesus comes to reign on the earth, and will do so for 1,000 years (Rev.5:10, 20:4). Those who are
his followers today, will on that day reign ‘with him’ in the same manner that Eve was to share
in Adam’s dominion over the earth. This alone will bring to all mankind universal peace and unity
with God. According to God’s predetermined purpose, on that day, all will eventually be subject
to Christ. The last enemy, ‘death’, will also be destroyed, and then Jesus himself will return the
authority to his Father, that God may be all in all. This last reference shows in clear terms that
Jesus is not God in the absolute sense, but rather he is the Father’s only begotten Son, who is
fully in God’s image and likeness. In this sense he is unique in all of God’s creation.
1.Cor.15:25-28. For He must reign till He has put all enemies under His feet. The last enemy
that will be destroyed is death. For “He has put all things under His feet.” But when He says “all
things are put under Him,” it is evident that He who put all things under Him is excepted. Now
when all things are made subject to Him, then the Son Himself will also be subject to Him who
put all things under Him, that God may be all in all.
Having now laid these basic foundations, which constitute first principles of the purpose of God,
we can now see how they correspond to God’s work in and through His Son, the Lord Jesus
Christ. In this regard then, we therefore need to lift our minds to see these things through God’s
own perspective, for He alone is immortal and sees and knows all. This is why the scriptures tell
us that God knows the end from the beginning.
1.Pet.1:18-21. knowing that you were not redeemed with corruptible things, like silver or gold,
from your aimless conduct received by tradition from your fathers, but with the precious blood
of Christ, as of a lamb without blemish and without spot. He indeed was foreordained before
the foundation of the world, but was manifest in these last times for you, who through Him
believe in God, who raised Him from the dead and gave Him glory, so that your faith and hope
are in God.
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It is written above that Jesus was ‘foreordained before the foundation of the world’. The word
‘foreordained’ (Greek προγινώσκω) means ‘known beforehand’, and the word ‘world’ (Greek
κόσμος) has as much variety of meaning as the English word ‘world’.
The phrase ‘Foundation of the World’ is used in 10 verses in the NT (Matt.13:35, 25:34,
Lk.11:50, Jn.17:24, Eph.1:4, Heb.4:3, 9:20, Rev.13:8, 17:8). The word ‘foundation’ (Greek
καταβολή) carries the meaning of ‘a throwing or laying down’ as in the seeding in the womb, or
of the fertilisation of a seed, and it is also used figuratively of laying down a foundation. From
the way the phrase is used we can conclude that at its most elementary level it refers to the
beginning, and includes both the intent and to some degree the product of that intention.
The conclusion we should draw from these words corresponds to that which we noted at the
beginning of this chapter. ‘Known unto God are all his works from the beginning of the world’
(Acts.15:18 KJV). God is not limited by our myopic perspective, for He sees and knows the future
and He brings it to pass. This is what Peter is speaking of in the reference noted above. God has
determined these things beforehand. Therefore, this Jesus was in the plan and purpose of God
since the very beginning, both as the purpose of God, as a sacrifice for sins and as the future
Lord of all the earth and of all God’s creation. This is also why John speaks of ‘the Word’ being
both in the beginning, being with God and being God. Everything has its origins with God, and in
the end everything will once again be in perfect unity with God. This word of God became Flesh
in the man Jesus Christ (John.1:1-14), who was the glory of the only begotten of the Father, full
of grace and truth. He was the perfect image or reflection of His Father, in thought, word and
deed. After his resurrection, he was perfected and is now one in divine nature. Therefore, to
know Jesus Christ is to know God, understanding these things about Him and His ways.
God’s foreknowledge was not only limited to Christ, but also includes all those who constitute
his sons. They too were predestined26 to be adopted as sons of God through their association
with Jesus Christ, as the following references show. They were therefore born again as sons of
God (John.1:12-13), by believing the gospel and thereafter being baptized into Christ
(Mark.16:15-16, 1.Pet.1:23-25, Gal.3:27). This adoption as sons of God makes them joint heirs
with Christ (Rom.8:17) and heirs of the world with Abraham and his seed (Rom.4:13).
The Fatherhood of God is emphasized in these references. Therefore, just as an heir inherits
what belongs to his father, so God’s sons will inherit the earth (Psalm.24:1, 1.Cor.10:26). This
again refers to God’s original intention of making men and women like Himself. This was not just
a purpose thought up after the events, but was the planned intention and purpose since the
beginning. It is called, in another place, part of the mystery that was previously hidden, but is
now revealed (Eph.3:3-9). We can only fully grasp this point if we understand God’s revelation of
Himself and His ways. This concept of God that takes into account His pre-eminence, greatness
and majesty. This is the intent of the following references.
26
Predestined means to determine or decide beforehand. In many contexts, it refers to God’s plan to call
some, including Gentiles, to be his sons. Follow the link for more information on this subject – link is here.
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Eph.1:3-5. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every
spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the
foundation of the world, that we should be holy and without blame before Him in love, having
predestined us to adoption as sons by Jesus Christ to himself, according to the good pleasure
of His will.
2.Tim.1:9. (God) Who has saved us and called us with a holy calling, not according to our works,
but according to His own purpose and grace which was given us in Christ Jesus before time
began.
To see things this way and to understand God’s declared purpose from the beginning is to begin
to know and understand God, and also to know Jesus Christ whom God has sent (John.17:3).
Jesus was not just the remedy for our sins. He is rather the key to the fulfilment of God’s original
will and purpose – that larger predestined purpose that God is moving all things towards. By
being ‘in him’ we too can share in God’s purpose in him. The Bible promises that he will come
again to take the dominion that was promised. Through him God’s will is to be done on the
earth, and through him God’s glory will thereby fill the earth. To see him in any other way is to
misunderstand the way of God and to devalue what God has revealed concerning His Son, Jesus
Christ. These things constitute the basic foundations of the Bible’s teaching. Without a correct
understanding of these things we can know little or nothing of God or His ways.
As noted earlier, many have misused the teachings of Christ and of the Bible to serve their own
agendas, often under the pretence of being Christ’s servants. Since before the days of the
politicization of Christianity in the 4th Century, many have been misdirected by the false ideas.
They present an alternative view and provide an opportunity for those who seek for assimilation
into the world and its approval. The advocates of this position often see the Church as being the
Kingdom of God in one form or another, and thereby have justified all sorts of behaviours that
are quite contrary to the example of Jesus and his Apostles’. Yet these remain manifestations of
a spirit that puts the ‘love of the world’ above ‘the love of the Father’, as John notes -
1.John.2:15-16. Do not love the world or the things in the world. If anyone loves the world, the
love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the
eyes, and the pride of life—is not of the Father but is of the world. And the world is passing
away, and the lust of it; but he who does the will of God abides forever.
In contrast to the spirit of the world, and those who compromise themselves by being part of
the world, those who love the Father and the Son wait patiently for the promised day. That is
the day that all the faithful have been waiting for since the beginning. On that day the promised
kingdom will come. The reward will be eternal life, a life no longer affected by sin and death.
Heb.11:39-40. And all these, having obtained a good testimony through faith, did not receive the
promise, God having provided something better for us, that they should not be made perfect
apart from us.
1.Tim.4:1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living
and the dead at His appearing and His kingdom:
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1.Tim.4:8. Finally, there is laid up for me the crown of righteousness, which the Lord, the
righteous Judge, will give to me on that Day, and not to me only but also to all who have loved
His appearing.
1.Thes.1:10. and to wait for His Son from heaven, whom He raised from the dead, even Jesus
who delivers us from the wrath to come.
The Maturing of Our Faith
For God so loved the world that He gave His only begotten Son, that whoever believes in him
should not perish but have everlasting life. For God did not send His Son into the world to
condemn the world, but that the world through him might be saved (John.3:16-17).
God’s work in Jesus was to save men and women from the inexorable law of sin and death. The
way to find this salvation is to identify with God’s work in Jesus Christ and be ‘one’ with him. In
this sense then, Jesus was to be ‘the captain’ (ἀρχηγός, which means ‘the chief, leader, author’)
of their salvation and the one who sanctifies those who are in him (Heb.2:10). By being in him
disciples are qualified to share in the promised inheritance (Col.1:12-13).
He is also called ‘the author and finisher of our faith’ (Heb.12:2) which is an interesting phrase.
The word ‘author’ is the same Greek word as ‘captain’ in Heb.2:10. The word ‘finisher’
(τελειωτής) means ‘a perfector, a completer or maturer’. Given the context of Heb.12:2, it is
evident that he is speaking upon the need for disciples to develop maturity and endurance
under trial, otherwise called the perfecting or maturing of our faith (Heb.6:1).
Christ is said to be the ‘image of the invisible God’. His disciples themselves are also said to be
‘renewed in knowledge according to the image of’ God. There are, however, some important
differences between Jesus, and his disciples. For Jesus was conceived by Divine intervention and
therefore called ‘the Son of God’ (Lk.1:30-35). He was subsequently ‘declared to be the Son of
God ... by the resurrection from the dead’ (Rom.1:4). In other words, we are told that Jesus was
called the Son of God on the basis of more than one principle. One was his Divine conception,
and another was his resurrection from the dead. Disciples are not begotten in this exact same
way, but are rather begotten and born (from above or by the spirit) by hearing, receiving and
believing the Gospel message (1.Pet.1:23-25), and being baptised into him (Rom.6:3-8).
God’s work in Christ involves the restoration of mankind’s fellowship with God. Ever since the
beginning, sin was and has remained the cause of this breach.
Fellowship with God is only available to those ‘in Christ’. The restoration of the original
fellowship has ever been God’s desire and purpose for mankind, for ‘as a father pities his
children, so the LORD pities those who fear Him’ (Psalm.103:13). For ‘the Lord is very
compassionate and merciful’ (James.5:11). Unfortunately the sad history of mankind, since the
very beginning, has seen him constantly hide from God’s presence and ignore or change His
counsel. If only man could see and understand God for who He really is, and the full wonder of
His character and purpose (Exod.34:6-7).
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The fall of man, and all that has come in the meantime as a result of sin, has been a diversion
away from God and the completion of His purpose for mankind’s good. All mankind’s religions
and religious practices are but elaborate, and yet inadequate, man-made coverings for his sins
and his feelings of inadequacy. God requires none of these things. He only requires of mankind a
full and faithful trust in Him. This faith is based upon understanding and knowing God and His
ways. Yet God remains patient, and continues to work towards restoring His original
relationship with mankind. For this reason, God gave His only begotten Son, that whoever
believes in him and identifies with God’s work in him, may share in the restoration promised.
God Remains in Control of World Affairs
The followers of Christ wait for that promised day when God, according to his own timeline, will
make these things a reality in the earth. For now, Christ’s disciples take little part in political
affairs and should live as law abiding and respectful people. For they know that even though
men think they control the world, they only ignorantly do so by the will and allowance of God.
Rom.13:1. “Let every soul be subject to the governing authorities. For there is no authority
except from God, and the authorities that exist are appointed by God.”
Dan.4:17. This decision is by the decree of the watchers, And the sentence by the word of the
holy ones, In order that the living may know That the Most High rules in the kingdom of men,
Gives it to whomever He will, And sets over it the lowest of men.
Acts.17:26. And He (God) has made from one blood every nation of men to dwell on all the face
of the earth, and has determined their preappointed times and the boundaries of their
dwellings, so that they should seek the Lord, in the hope that they might grope for Him and find
Him, though He is not far from each one of us;
This last reference tells us that God allows these things, and actually declares these things
openly to the end that people, like blind men or those in a dark room, might reach forth their
hands and find God, because He is not so far away. If we seek to know Him and find Him, then
we must listen to what He says and align ourselves with Him and His ways. We cannot proffer lip
service alone, for this is little different from the hypocrisy of Jewish leaders in the days of Jesus.
Man has always sought to adapt God’s will to his own, and to manipulate things so that God
supports him. This has been man’s failing since the beginning. Adopting this way of thinking
overturns God’s will, and human will ends up prevailing. This is most clearly seen when armies
go out to fight. Religious leaders stand on both sides, often with the same basic beliefs, asking
God’s help in the brutalities that are to follow, so that their side may gain the victory. They do
not seek to do God’s will, but only seek His assistance in their enterprises.
Discipleship means trusting in God, and hearkening to His words. This is not a passive
occupation. Christ’s own example stands supreme. He entrusted himself to God, irrespective of
how contrary the circumstances were that he faced, and irrespective of the personal cost. He
calls upon us to follow his example (1.Pet.2:19-21), for God is seeking men and women who
think and see things in the same way He does.
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It is Faith alone that allows us to see the world through God’s eyes. Faith therefore includes
believing that God controls the world and world events. The prophets of Israel stated –
Isaiah.45:5-6. I am the LORD (Heb. Yahweh); there is no other God. I have equipped you for
battle, though you don’t even know me, That they may know from the rising of the sun to its
setting That there is none besides Me. I am the LORD, and there is no other; I form the light
and create darkness, I make peace and create calamity; I, the LORD, do all these things.
Isaiah.42:8-9. I am the LORD (Heb. Yahweh), that is My name; And My glory I will not give to
another, Nor My praise to carved images. Behold, the former things have come to pass, And
new things I declare; Before they spring forth I tell you of them.
God’s revealed name is Yahweh, and this Yahweh states that there is no other God beside Him.
He has declared future things before they come to pass. He does this so that we can know and
understand His ways, and align ourselves with Him.
Purpose – Concluding Comments
Given that God has stated these things, how does one walk and live in a way that gives real
meaning and purpose to life? How does one sieve through all the accumulated religious
traditions, philosophies and misplaced reasons to find ‘The Truth’ of God? The answer is found in
aligning ourselves with God by believing His testimony and hoping in His salvation. We can only
do this by lifting our gaze beyond the present, to see all things through the eyes of God.
The teachings of the Bible are really quite simple in themselves. The complication does not come
from God or from the Bible, but from the religions and philosophies of men who bend the words
to suit their preconceived beliefs and philosophies, or who seek find a way to accommodate the
words to suit their love of this world and all that it offers. Men do this, not because the truth of
God is hard to understand, but because God’s ways are difficult for the natural man.
The path of crucifixion is painful, and we are called upon to crucify or mortify the flesh (Col.3:5).
Flesh runs from the implications of this concept, for there is no present glory, no popularity, no
reward, no societal acceptance or comfort to the natural man in adopting this way of thinking.
Yet it is what God has called us to, as an act of allegiance to Him. By doing this we begin to see
things through God’s eyes.
Rom.8:13. For if you live according to the flesh you will die; but if by the Spirit you put to death
the deeds of the body, you will live.
Gal.5:24. And those who are Christ’s have crucified the flesh with its passions and desires.
There is no avoiding the impact of these words and the thinking behind them. Most modern
religious philosophies fail to understand the importance of these concepts, and the Scriptures’
teaching on the ‘Kingdom of God’. Their ‘constructs’ misunderstand the person of Christ and the
nature of Christ’s sacrifice. They have no real understanding of the purpose of God. They
struggle over what they see as the apparent tension between faith, works and grace. They have
written complex expositions to try and explain the implications of these simple concepts. They
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misdirected many into accepting a synthesised formula for salvation, based upon highly complex
theological reasons that they rarely expose the common people to.
What they fail to realise is that their ‘model’ or ‘construct’ itself is flawed, because it is not of
God. By not understanding either the purpose of God, or His revealed ways, their conclusions
are entirely different from those foundations laid in the Word of God. They thereby confuse the
ways of God, and lead many astray.
Finally, it would be remiss to suggest that everything in the Bible is simple. There are many parts
that contain complex ideas and concepts. The Apostle Peter speaks of this in 2.Pet.3:15-17. Yet
even these complex ideas can be understood if we lay our foundations on the Bible’s own
teachings and not upon human reasoning or tradition.
Summary - The Reason These Core Teachings are Important.
In summary, these areas we have briefly looked at are the core teachings of the Bible and can be
found from the first book to the last. Upon these ideas and concepts everything else is built and
revolves. God’s work in Christ is in itself the realization and expression of all these principles.
This is why Jesus is called the ‘word made flesh’ (John.1:14). Paul further adds that the
household of God has ‘been built upon the foundation of the apostles and prophets, Jesus
Christ himself being the chief corner stone, in whom the whole building, being fitted together,
grows into a holy temple in the Lord, in whom you also are being built together for a dwelling
place of God in the Spirit’ (Eph.2:20-22).
The salvation that is freely available to all in Jesus Christ is also described as being for the
purpose of creating ‘the new man who is renewed in knowledge according to the image of Him
(God) who created him’ (Col.3:10).
As the following diagram seeks to portray, this new way of thinking is generated by faith, and
manifests God's characteristics. The totality of these are moved and expressed by love.
The point being that God is at work in the lives of men and women who seek to know him and
follow his ways. These concepts, when understood, accepted and believed are transformational
in themselves. That is, they help us change our world view so that we see things through God’s
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eyes. When we do that, when we respond to God’s word, we commence to manifest a character
that is of God’s creation. This is what is called ‘the way of the Lord’. This refers to a way of
thinking and living, that is expressed by following, as it were, a pathway that has been revealed
to us by Christ. That way has been clearly exhibited to us in the life, death and resurrection of
Jesus Christ. This is why he says that ‘he is the way, the truth and the life’ (Jn.14:6), also why he
says, ‘If anyone desires to come after me, let him deny himself, and take up his cross daily, and
follow me’ (Luke.9:23).
Jesus is not talking about marching with the cross of Jesus in a ceremonial sense, but rather
about living as he lived. There are two parts to this type of living. One is to follow Jesus’ example
by voluntarily doing God’s will, and other is seen in our mortifying the lusts of our bodies, which
is what the cross represents. So Paul says, ‘For if you live according to the flesh you will die, but
if by the Spirit you put to death the deeds of the body, you will live’ (Rom.8:13).
This is God’s intended purpose being fulfilled in the lives of men and women today. In the
future, at the time of Christ’s return, God will change our bodies so that they are no longer
subject to the law of sin and death (2.Pet.1:4). However, the change in thinking must come
today. God can and will change the body in an instant (1.Cor.15:52-53), but the mind often takes
a lifetime. Yet God is patient, and only asks that we humbly submit to His guidance. He knows
we will stumble and fall into sin often, ‘For He knows our frame; He remembers that we are
dust’ (Psalm.103:14). Sin is not a problem for God, for He has already dealt with it. Today it is
faith and faithfulness that is alone the most precious thing that He wants from us.
God’s purpose is to dwell in people
It is by the Word of God that these core teachings are communicated to people. After belief,
these teachings become an integral part of a believer’s life. They are like seeds planted in the
hearts of those who receive them. Both Jesus and Peter use this analogy when they speak about
the effect of the word of God.
Luke.8:11. Now the parable is this: The seed is the word of God.
1.Pet.1:23,25. Having been born again, not of corruptible seed but incorruptible, through the
word of God which lives and abides forever, …. But the word of the LORD endures forever.
Now this is the word which by the gospel was preached to you.
The word is like a seed. It has a life-force of its own (John.6:63. Heb.4:12), given by God, which
springs up and fills a person with the knowledge of God. Let’s not miss this point. We are not
talking about only having knowledge about God, but the knowledge of God that changes or
personally transforms us by God’s power (Rom.12:1-2, Col.3:9-10, 1.Thes.2:13). By means of
God’s Spirit, which works in and through His Word, God dwells in and through His people. This is
one of the great themes of the Bible, spoken of in both the OT and in the NT.
The following references speak of this. This new creation is comprised of the thinking, character,
world view, and actions that, when combined, are called the spirit of God in us, or God and
Christ dwelling in us. This life is called ‘Christ in you, the hope of Glory’ (Col.1:27). God’s
purpose in man is thereby manifested for all to see in this new creation, and when these are
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The problem with wrong ideas and beliefs about God.
joined together with others of like faith in Christ who is, ‘the chief corner stone, in whom the
whole building being fitted together, grows into a holy temple in the Lord’ (Eph.2:20-21)
Exod.25:8. And let them make Me a sanctuary, that I may dwell among them.
Isaiah.57:13. For thus says the High and Lofty One Who inhabits eternity, whose name is Holy: I
dwell in the high and holy place, With him who has a contrite and humble spirit, To revive the
spirit of the humble, And to revive the heart of the contrite ones.
John.14:23. Jesus answered and said to him, If anyone loves Me, he will keep My word; and
My Father will love him, and We will come to him and make Our home with him.
1.Cor.3:16. Do you not know that you are the temple of God and that the Spirit of God dwells
in you?
Rom.8:9-10. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in
you. Now if anyone does not have the Spirit of Christ, he is not His. And if Christ is in you, the
body is dead because of sin, but the Spirit is life because of righteousness.
6. The problem with wrong ideas and beliefs about God.
We live in an age of toleration, and today it is considered unseemly to voice a contrary opinion
or state unequivocally that another person or another religion is wrong. We will ignore this no-
go area and pursue these questions, with sensitivity, and investigate the real problem with
wrong beliefs. As we are trying to understand only what the Bible says on these matters we will
again quote the evidence it sets forth. We have detailed two brief lists of some of the scriptural
references on this subject, both from the NT and from the OT. The lists are not comprehensive,
and are only summarised in only the briefest format. The references should be checked, and the
contexts that they come from should be examined.
Does it matter what we belief or do?
Yes it does matter. Examples of wrong ideas and practices in the NT –

 Believing that Jesus did not come in the flesh (2.Jn.7)
 Believing that the resurrection is already past (1.Tim.2:16-18)
 Believing that there is no resurrection (1.Cor.15:12-19)
 Believing that justification is by faith alone, for faith must be alive (Jam.2:14,20,26)
 Believing that justification is by ‘works of the law’ (Gal.2:16, Rom.3:28)
 If you hate your brother, you are ‘a murderer’ and abide in death (1.Jn.3:14-15)
 Living a self-centered life, in breach of God’s revealed moral principles (I.Cor.6:9-10, Eph.5:3-
7, Gal.5:19-21)
Examples of wrong ideas and practices in the OT –

 The serpent’s lie, only a small twisting of the word Gen.3, 2.Cor.11:3.
 Sodom’s iniquities Gen.18:20-21, 19:13, Jude.7.
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 The golden calf = Idolatry Exod.32:1-6, 25-28

 Sabbath law broken = Presumption Num.15:32-36
 Korah, Dathan & Abiram = Rebellion Num.16:1-3
 False prophets = Presumption Deut.18:20-22
 Idolatry was punishable by death Exod.20:4-5 & Deut.13:1-11
 Jezebel’s false prophets put to death 1.Kg.18:40
 Jeroboam’s sin = was an image of true worship 1.Kg.12:26-33
 Samaritan worship = was an image of true worship.
 David’s mistake in moving the Ark on an ox cart – resulted in the death of Uzzah 2.Sam.6:3-8
 Israel perished because of a lack of faith (Heb.3:17-19,4:2)
As well as these examples, Jesus as commented on the practices and beliefs of his
contemporaries. He said that irrespective of their zeal and effort to make converts, any who
accepted their teachings would end up being twice as much a son of hell as themselves. [Being
Gentile and naturally ignorant of the things of God and being converted to the Pharisees’
religion would make them twice the sons of hell. This would leave them worse off, as now they
would have a false sense of God and of salvation.]
Matt.23:15. Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win
one proselyte, and when he is won, you make him twice as much a son of hell as yourselves.
Their zeal was beyond question, but the things they taught were not of God. Unfortunately they
were corruptions of the word of God. Once filled with these, there was no room left nor any
desire left for the truth of God. That is the problem that all false teachings have. They can give us
a false confidence by satisfying our natural yearning for meaning, yet leave no room for a full
and correct knowledge of God, as we may no longer hunger and thirst after God (Matt.5:6).
Wrong ideas and beliefs deceive us and give us a false sense of confidence.
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Why does it matter what we believe?

There are a number of answers to this question but we will only consider a few of these now.
1. To believe the testimony of God’s witnesses and to follow God’s word is to honour God, and
to ignore it is to call God a liar. Many of the examples in the lists above involve ideas where
God’s word is ignored and man challenges God’s wisdom, integrity and truthfulness.
1.Jn.2:4. He who says, “I know him”, and does not keep his commandments, is a liar, and
the truth is not in him
1.Jn.5:10. He who believes in the Son of God has the witness in himself; he who does not
believe God has made Him a liar, because he has not believed the testimony that God has
given of His Son.
2. Wrong teachings and concepts fill our minds and our lives with a corrupted image of the
truth, but not the real truth of God. This inevitably satisfies our craving to find God, but it
fills it with a mere imitation and not the genuine article. All the false gods and idolatry of the
nations mentioned in the OT are examples of this. This is what Jesus meant in Matt.5:6
“Blessed are they which do hunger and thirst after righteousness: for they shall be filled”.
Our hunger for the things of God can be diverted by false ideas (Isaiah.55:1-2).
3. To seek justification and life in a way contrary to God’s way is to effectively ignore the
greatness and significance of God’s work in Christ. This is why a return to the Law of Moses
as a basis of justification from sins was so firmly rejected by the Apostles. Christ’s sacrifice is
vain if we seek salvation by some other means other than through Christ (Acts.4:12,
Gal.2:21, Heb.10:29). To ignore God’s counsel in this way, or to twist the message, is to
effectively call God a liar (1.John.5:10).
4. To hold and practice wrong concepts and teachings is to change the work of God in making
people like himself, as our minds and our thinking will be changed, and another way of
thinking and behaving will emerge. This is contrary to God’s purposes. Consider the
implications of the following reference, where wrong teachings are said to deceive and
corrupt the mind. In this context they have to do with different teachings on the person of
Christ, the work and way of the spirit, and the nature of the gospel
2.Cor.11:3-4. But I fear, lest somehow, as the serpent deceived Eve by his craftiness, so your
minds may be corrupted from the simplicity that is in Christ. For if he who comes preaches
another Jesus whom we have not preached, or if you receive a different spirit which you
have not received, or a different gospel which you have not accepted—you may well put
up with it!
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False ideas arose from both within and also from without.27
Interestingly, these false teachings and concepts did not only arise from outside the body of
early Christianity, but also from within its ranks. Paul warns of these things in other places also.
Acts.20:29. For I know this, that after my departure savage wolves will come in among you, not
sparing the flock. Also from among yourselves men will rise up, speaking perverse things, to
draw away the disciples after themselves.
John also says that some of these false teachers came from within the body because they did
not retain the purity of the Apostles’ teachings. While the Apostles were still active they were
able to contend with them and suppress their activity and influence among the faithful.
1.John.2:19. They went out from us, but they were not of us; for if they had been of us, they
would have continued with us; but they went out that they might be made manifest, that
none of them were of us.
Towards the close of the first century this problem had become critical and very destructive. The
Apostles had largely gone from the scene by this stage, and the looming problems spoken of by
Paul had become a reality in the Christian community. In this situation Jude writes of the need to
seek for and to contend for the faith that was delivered to the saints (i.e. believers) by the
Apostles, once and for all time, because false teachers were now rampant and the revealed truth
of the ‘Apostles Doctrine and Fellowship’ under threat.
Jude.1:3-4. Beloved, while I was very diligent to write to you concerning our common salvation, I
found it necessary to write to you exhorting you to contend earnestly for the faith which was
once for all delivered to the saints. For certain men have crept in unnoticed, who long ago
were marked out for this condemnation, ungodly men, who turn the grace of our God into
lewdness and deny the only Lord God and our Lord Jesus Christ.
There is a real consequence that comes from corrupting the truth of God. Paul speaks of the
emergence of a powerful falsehood that would be generally accepted and continue until the day
of Christ’s return. Because these men did not receive the love of God’s truth, and rather loved
unrighteousness, God sent them ‘strong delusion’ to remove them far from Himself. This would
make the corruptness of their beliefs and practices clearly evident, by means of contrast, to all
who really sought to understand God’s truth (Rom.1:24-28).
2.Thes.2:10-12 “ …. with all deceivableness of unrighteousness in them that perish; because

they received not the love of the truth, that they might be saved. And for this cause God shall
send them strong delusion, that they should believe a lie. That they all might be damned who
believed not the truth, but had pleasure in unrighteousness”
27
A brief summary of the influence that worldly philosophy had upon post apostolic Christianity (2-4th century)
is found in the essay titled “The Apostles’ Doctrine” found here.
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These ideas are built upon the foundations that were laid in the words of the OT prophets, who
spoke of these things centuries in advance. For example, you can find these in the prophecy of
Daniel, in Dan.7:8-11, 20-27, and in other places. We will not explore this matter any further at
this time. However, on considering all the references and ideas detailed above, it is evidently
very important that we ensure that the concepts and beliefs upon which we base our faith come
only from the word of God, and not from the philosophies or traditions of men.
Summary of this Chapter.
The Bible often speaks about the dangers of wrong or false teachings. These challenge us, as it is
a well-recognized fact that the hardest lie to disprove is the one that is inserted and wrapped
up in a framework of truth. There are many wrong ideas about God and Bible concealed this
way. Although this subject may be unfashionable it is very important.
The knowledge of God, and the faith that springs from that knowledge, is meant to create
within us a new person (Col.3:10, Eph.4:23-24). That is, one in the image of God, just as God
intended in the beginning (Gen.1:26-28). The Bible’s emphasis is not solely upon the acquisition
of knowledge, but upon being changed as a result of the moral renewal or transformation of our
minds (Rom.12:1-2). This change must come from understanding and believing the “word of
God, which also effectively works in you who believe” (1.Thes.2:13).
If our knowledge and beliefs are incorrect in some fundamental way, and are rather based upon
human traditions and concepts, then the thing created in us will be unlike God’s own Spirit and
Character. It will be our creation, not God’s, which is only an imitation of the true. Ultimately
this is a form of idolatry, which is the primal sin of humanity. Idolatry inevitably leads to gross
immorality, as we no longer bear God’s image (Rom.1:21-25). This is important to grasp as it
explains why false teachings and false teachers are so often condemned in the Bible.
Paul identifies the battle ground as “the mind” of man. This is what God is trying to change, and
this is where “the new man” is to be created. Yet this new man is only renewed in knowledge
after the image of God (Col.3:9-10) if God is genuinely the creator of it.
Lessons from the Natural World.
In the Scriptures, disease and illness is often associated with sin (Isaiah.1:4-6, 2.Chron.26:19),
not because we personally get sick every time we sin, but because disease and illness are
outcomes of the sin in the beginning (Gen.3). In this regard, wrong and false teachings find some
similarity to the action and effect of diseases. Leprosy is commonly used this way in the
Scriptures. In our age, we can see this is in work of a ‘virus’ upon its host. These days we are very
familiar with both physical and electronic viruses. They have a parasitic life of their own, and
they affect an unsuspecting, weakened or unguarded host.
Viral infections have two main affects -
1. Replication. Viruses have no power to replicate themselves. They need a host to do this,
which is why they hijack the normal cellular functions of the infected host. They utilize the
host to both replicate and spread their influence to other cells.
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2. Change of Function. Once a host cell is infected with a virus then some of the functions of
the cell are changed. This can affect the normal functions of a cell, cells or a larger organ,
which changes the overall functionality and health of the infected individual. Eventually, if
the infection is left untreated, it may cause disability and with some viruses even death.
Nevertheless, viruses change the functionality of the cell and ultimately the health of the
individual. The electronic version of the virus works in a similar way.
In like manner, false or wrong ideas and thoughts act like viruses on the health of our thinking. If
we refer again to the original purpose of God, we can see how wrong concepts and ideas can
subtly change the original intent and functionality of God’s message, and therefore the effect
this may have upon us as individuals.
The earliest example of this effect is found in Genesis chapter three, where the serpent’s
reasoning mixed together truth and error, and changed the intent of God’s message and
purpose. The effect of this ‘lie’ was instantaneous upon the hosts, as their eyes were now
opened and they saw themselves and the world differently. Once infected with this thinking they
could never see things the same again. This was for them, and for us their descendants, a change
for the worse as it involved a breach of trust and relationship with God.
In like manner, we need to see wrong ideas in a similar way. They at first appear as small, subtle,
and generally insignificant things. They generally affect those who are in an already weakened or
vulnerable state. Once infected, if the host is left untreated from the relentlessness of their
effect, spiritual illness can follow. Like viruses, they have the tendency to reproduce themselves
in others also, and so wrong ideas can spread relatively quickly if left unchecked and untreated.
It is also interesting to note that viruses are often notoriously difficult to treat, and in like
manner so are false ideas. The outcome can lead to spiritual death, where the intent and
meaning of the word of God can be lost altogether.
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Christ died for our sins – what does this mean?
7. Christ died for our sins – what does this mean? 28

An Age of Short Cuts
We live in an age of shortcuts and labour saving devices. These days, you can purchase an
abridged version on just about everything, from the Bible to Self Help Books on every subject.
We have become accustomed to easy access and abbreviated summaries and conclusions
without the need for labour or mental effort. These shortcuts are usually written by specialists
and authority figures, who we trust that with their superior learning they will give us the facts
without the need of too much personal effort from us. This is turning us into a conclusion based
society, which is detrimental, as it is the exercise of our minds that teaches us to think critically.
Shortcuts and summaries may be a legitimate and convenient way to acquire general knowledge
quickly, but it has the downside of leaving us without the deep foundations and experience that
comes from first hand effort that the learning process should give us. The proper acquisition of
knowledge should involve the exercise of our minds, coupled with the constant application of
critical thinking. There is no real shortcut to this process, and shortcuts and summaries may
leave us looking foolish if our superficial understanding is challenged by real life situations.
Furthermore, should we trust this process to give us knowledge of the ‘The Truth’ that the Bible
speaks about? It was two thousand years ago that Jesus spoke in very derogatory terms of his
‘learned’ contemporaries. He says that they had misrepresented God and twisted His words. In
the words of Jesus, their teachings had led people away from God.
Matt.15:7-9. Hypocrites! Well did Isaiah prophesy about you, saying: These people draw near to
Me with their mouth, And honor Me with their lips, But their heart is far from Me. And in vain
they worship Me, Teaching as doctrines the commandments of men.
Matt.15:12-13. Then His disciples came and said to Him, “Do You know that the Pharisees were
offended when they heard this saying?” But He answered and said, “Every plant which My
heavenly Father has not planted will be uprooted. “Let them alone. They are blind leaders of
the blind. And if the blind leads the blind, both will fall into a ditch.”
Matt.23:13. But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of
heaven against men; for you neither go in yourselves, nor do you allow those who are entering
to go in. Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and for
a pretense make long prayers. Therefore you will receive greater condemnation. Woe to you,
scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when
he is won, you make him twice as much a son of hell as yourselves.
These words tell us that even the experts and authority figures can get things terribly wrong
when they reason on the things of God. As we have already suggested, those with power have
vested interests in supporting the party line as it is their source of standing and status in the
world, and often the basis of their lively-hood. We are also given the following warning -
1.Cor.2:14. But the natural man does not receive the things of the Spirit of God, for they are
foolishness to him; nor can he know them, because they are spiritually discerned.
Are we suggesting that we should discount everything that ‘learned people’ teach? Certainly
not! Rather, we must exercise discernment when considering what they say or write.
28
For a deeper consideration of this subject, see – “The Atonement – God reconciling the world to himself”
http://www.christadelphianvault.net/index.php?action=downloadfile&filename=The%20Atonement%20-
%20God%20reconciling%20the%20world%20to%20Himself.pdf&directory=Kel%20Hammond&
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What can we learn from the references listed above? What really was the problem with the
beliefs of the Jewish leaders and teachers, and does it have any relevance to our times? Some
suggest that they just didn’t believe on Jesus. This was certainly a large part of the problem. But
there is much more. They could not recognise or understand what Jesus was teaching because
they had changed the meaning of the words of God by their traditions and traditional
interpretations. The Law of Moses, which they were to live by, was very specific. They were not
to add to it, nor diminish from it (Deut.12:32). Yet in the parallel reference to the one listed
above, Jesus quotes from the OT prophets, and says of his contemporaries –
“Well did Isaiah prophesy of you hypocrites, as it is written: ‘This people honors Me with their
lips, But their heart is far from Me. And in vain they worship Me, Teaching as doctrines the
commandments of men’” (Matt.7:6-7).
By adding their own traditional interpretations and practices to God’s word they had changed
the intent of what was written, and thereby corrupted the original message. Some of their
modifications and changes may have been made with good intentions, but nevertheless they
produced the wrong outcome. This was so evident that Jesus said that they ended up teaching
the ‘doctrines’ (= teachings) of man rather than the words of God. This approach clouded and
thereby changed the meaning and intended purpose of the word of God. This dishonoured God.
Jesus’ warning to his contemporaries stands as a fair warning for our times too.
Reductionism.
Reductionism is the practice of describing a complex set of ideas or phenomenon in terms of its
most fundamental constituents. Unfortunately, this practice often leads to the tendency of
reducing ideas to overly simplistic concepts that change the core intent of the thing considered.
When we defer to expert opinions we are often unconsciously accepting their conclusions, which
may be presented in reductionist terms that do not tell the whole story. This can result in us
accepting incorrect conclusions and overly simplistic summaries. The real question is whether
this approach is faithful to the complete message, or is it subject to abuse and misuse?
For example, if we were to say that all you need to do to generate electricity is to pass a
conductor across a magnetic field, we would be 100% correct. But to actually generate useable
electricity takes significantly more design and technology than this simple statement implies. In
like manner, many statements can be drawn from the Bible to support a position that may not
tell the whole story. These can be used to support a preconceived or incomplete set of
conclusions. Consider this commonly misused reference –
Rom.10:13. For whoever calls on the name of the LORD shall be saved.
Standing on its own and extracted from its context, it looks as if ‘salvation’ is available to every
person who simply says, ‘Lord, save me’. This reference has unfortunately sometimes been
misused this way, often by well-meaning people. Is this really what it is saying, or is there more,
and are these words and the ideas they hold part of a greater context?
These words are certainly an integral part of a greater context. It is easy to miss the point here,
and to miss the key word in the reference which is the word ‘whoever’. Contextually, prior to
these times the truth of the gospel (Gal.3:8, Heb.4:2) was primarily given to the nation of Israel,
the seed of Abraham. It was through them that God worked and revealed himself.
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They were the custodians of His word (Rom.3:2), and the laws they lived by were given by God. If
a person sought to know God, he or she had to align themselves with the people of Israel. This
had been the historical fact from the days of Abraham to those of Jesus. A change occurred after
Christ’s appearing (John.4:23-24), and the Apostles were later sent to preach to the Gentiles
(non-Jews, Acts.1:8, 13:46). These Gentiles were then accepted on a basis outside all the normal
requirements of being an Israelite (Acts.11:2-18, 15:14-21), that is outside of the legal
requirements of the Law of Moses. This background is clearly seen in the context that this
phrase is found in. We can easily see this in the words of the previous verse.
Rom.10:12. For there is no distinction between Jew and Greek, for the same Lord over all is
rich to all who call upon Him.
So when placing the verses in their correct order and taking into account the larger context, we
can more accurately understand what Paul is saying. The phrase was never designed as a simple
formula for salvation. It is rather telling us that God is not partial in his love or in his offer.
Acts.10:34-35. Then Peter opened his mouth and said: “In truth I perceive that God shows no
partiality. But in every nation whoever fears Him and works righteousness is accepted by Him”.
Moreover, to complete the consideration, it is worth investigating the Scriptural usage and ideas
behind the phrase - ‘call on the name of the Lord’. This will show that the phrase has a long and
interesting history in the Old Testament writings. We can clearly see this in the following list of
Bible references - Gen.4:26, 12:8, 21:33, 1.Kg.5:3, 8:20, 18:24-26; 2.Kg.2:24, 5:11; Joel.2:32;
Zech.13:9. We have detailed one example that shows this typical usage.
1.Kg.18:24. Then you call on the name of your gods, and I will call on the name of the LORD;
and the God who answers by fire, He is God. So all the people answered and said, It is well
spoken.
These references will clearly show that the phrase has nothing to do with a formula for
salvation. It rather shows the faith and behaviour of the faithful in past times, who trusted in
God and called upon Him for help. Paul is therefore saying that this relationship and acceptance
is now available to all, and is not based upon ethnic origins or social status, but is based upon
Faith in Christ Rom.10:17. That is clearly why Paul carefully chose the word ‘whoever’.
So it is with many other references that have been removed from the Bible’s OT heritage and
from their original context and used to support all sorts of ideas and philosophies that are not
quite in-line with the Bible’s complete message.
Along with the problem of misusing references is the associated one of quoting them to bolster
a pre-conceived set of ideas or philosophies. If we really exerted ourselves, we could find
isolated references all through the Bible to support just about every conceivable idea found in all
current and past religions. Yet doing this would not be true to the greater message of the Bible.
But doesn’t the Bible says that all I have to do is ‘Believe on Jesus’
There are many sincere people who have been taught that all God requires of a person is that
they believe on Jesus and he or she will be saved. They cite references such as the one listed
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previously and a number of others to support this view. As we have noted, although on face
value these references may appear to support this idea, are they really saying this? Do they
mean something else? Also, what do people mean by the statement to ‘believe on Jesus’? We
must be very careful when seeking to answer this question. Some suggest that it means to
believe that Jesus ‘died for our sins’, while others say it means something more.
We intend to show that references like these are a general summary of a larger more complex
subject, rather than a simple formula for salvation. There is more in this than meets the eye.
Before we answer these questions, let us look at more of the references that are commonly
advanced to support the notion. A closer look at the contextual background of these will help us
discover if they are really saying what people claim. The following are some of these references.
John.20:31. … but these are written that you may believe that Jesus is the Christ, the Son of
God, and that believing you may have life in His name.
Mark.16:15-16. And He said to them, Go into all the world and preach the gospel to every
creature. He who believes and is baptized will be saved; but he who does not believe will be
condemned.
Acts.15:11. But we believe that through the grace of the Lord Jesus Christ we (Jews) shall be
saved in the same manner as they (Gentiles).
Rom.10:9. that if you confess with your mouth the Lord Jesus and believe in your heart that
God has raised Him from the dead, you will be saved.
These references are fairly typical of others, as they tell us that salvation depends upon believing
in the things concerning Jesus Christ. It would also be fair to say that these references tell us that
this belief also involves responding to the gospel message by being baptised into Christ. Any fair
reading of these texts could not object to this conclusion.
The other important point to highlight is that these references were not (primarily) written to
either unbelievers or those ignorant of the Apostles’ doctrine. They were written to those
already familiar with what the Apostles’ taught, and who were already baptised believers. This is
particularly so for the last two references, i.e. Acts.15:11 and Rom.10:9. It is not too difficult to
perceive that the wording and ideas contained in these phrases carried a special meaning that
the recipients would have been familiar with. This is an important fact to be mindful of.
Also, it is noteworthy that both of these last two references are found in contexts that deal with
foundational Christian beliefs concerning Jesus’ position in God’s work of redemption, in
contrast to those who advocated a return to a mixture of some form of Jewish religious practice,
based upon the Law of Moses. This also explains the emphasis upon Jesus Christ and the
redemption available through him, for he is the fulfilment of all that the law spoke of.
This practice of using conceptual summaries in statements is a common feature of the NT. We
see it in the words of the Philippian jailer, in the following reference. Here, Paul and Silas were
released from their bonds and prison by a miraculous earthquake, and the jailer, recognising
that God was with these men, asked the following question and received the following response.
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Acts.16:30-31. And he brought them out and said, “Sirs, what must I do to be saved?” So they
said, “Believe on the Lord Jesus Christ, and you will be saved, you and your household.” Then
they spoke the word of the Lord to him and to all who were in his house.
Now carefully note how Paul and Silas respond to the jailer’s question. Their words are full of
meaning, as we have already considered in Chapter 5.
 ‘the Lord’ - that Jesus is the Son of God, the man who is the completion of all God’s
original purposes and designs, & that this Jesus will exercise complete ‘Lordship’ over all
the earth and all of God’s creation as a fulfilment of the promise of Gen.1:26-28
(cf.Psalm.8:3-6 & Heb.2:5-11). In this he is ‘God’s Son’ i.e. in God’s image and likeness.
 ‘Jesus’ – the name (Yeshua or Joshua) means ‘Yah Shall Save’ (Matt.1:21), and speaks of
God’s work of salvation in conquering sin in the man Jesus (Rom.8:3), and all that is
available only in and through him (John.14:6, Acts.4:12). God’s work in Jesus is the basis
of our forgiveness and atonement29, and the means of acceptance is belief and baptism.
 ‘Christ’ – that Jesus is the Son and heir of David, and therefore he will sit as a King upon
David’s throne & rule over Israel from Jerusalem, just as all the prophets of old had
foretold and promised. This is a promise yet to be fulfilled in the Kingdom of God, when
he comes again (Acts.2:29-31, Heb.10:12-13, 2.Tim.4:1,8).
The key elements of saving truth are contained and concentrated within the fuller meaning of
these words. They speak both of Jesus’ role in God’s declared purpose, including man’s
redemption from sin and death, and of God’s future work that will find fulfilment in the
realisation of the promised Kingdom of God on earth. In other words, the titles and names used
speak of the Lord Jesus Christ in his various roles as both a political and religious leader of
mankind, which includes both what he has done and will yet do.
The record goes on to say in Acts.16:32, ‘Then they spoke the word of the Lord to him and to all
who were in his house’. There should be no doubt that Paul and Silas expanded upon and
explained just who this Jesus really was. Unfortunately the words of this reference are often
misused, as if they are saying that saving truth is only about confessing that Jesus is our personal
‘Lord’ and ‘saviour’. Although this is true in itself, it does not fully explain the subject.
By concluding this are we suggesting that the sacrifice of Christ was somehow insufficient to
save us or is of small significance? By no means, but we are suggesting that the scriptures teach
that Christ’s offering is not the complete story of God’s work, and we are further suggesting that
the Scriptures tell us that his sacrificial offering is the essential key that opens the way for the
purpose of God to be completed.
If we are to really know the Lord Jesus Christ then we must understand the historical Jesus for
who he really is. That is, the real man who is revealed in the Scriptures. This involves
understanding the things that were promised concerning him as well as the things that were
29
Atonement. The English word was most likely invented by William Tyndale, and was designed to combine
three words; At-one-ment. It basically carries the meaning of being at one, or united together with God and
each other (Jn.17:20-21). In the scripture, it generally describes our reconciliation or at-one-ment to God.
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revealed about him and by him, otherwise our conception and knowledge of the Lord Jesus
Christ might not be based upon authentic or genuine information (2.Cor.11:3).
Furthermore, it is important to understand that the scriptures tell us that we are also ‘saved by
his life’ (Rom.5:9-10), that is ‘through the resurrection of Jesus Christ’ (1.Pet.1:3, 3:21). Paul
spoke of his desire to “know him, and the power of his (Christ’s) resurrection (Phil.3:10), and
Jesus likewise said “Because I live, you will live also” (John.14:19). We can therefore conclude
that Christ’s resurrection also plays an integral part in the complete work of salvation. When we
grasp this we will then see that Christ’s death introduces us to the vital subject of his
resurrection from the dead. This in turn lays the foundation for what is called the ‘new life’ that
is based upon different principles to natural life. We will cover this more fully in Chapter 13.
This is one of the major short-comings of some commonly held ideas about ‘salvation theology’,
which stops at the cross and is unable to understand the importance of the complete picture
of God’s work in Christ. Unfortunately, it is often based upon an incorrect or incomplete model
that arranges and incorrectly interprets many references to support its conclusions.
This type of thinking often presents Christ’s offering in a contractual or legal way, which is based
upon a concept or model that is known as ‘Penal Substitution’. That is, that Jesus as an innocent
man was punished and crucified in the place of guilty mankind. While not everything about this
model is incorrect (e.g. 1.Pet.3:18), unfortunately it does produce some peculiar outcomes in the
soteriology that is extrapolated from it. For example, many conclude that God’s wrath and the
exact punishment for our sins was diverted onto Jesus, and he had to suffer and die violently to
absorb God’s wrath towards us (We will look at this again later). Importantly, it is this underlying
belief that causes some of those who hold this view to stumble at James’ words in his letter.
The scriptural teaching is - ‘For by grace you have been saved through faith, and that not of
yourselves; it is the gift of God, not of works, lest anyone should boast’ (Eph.2:8-9), and that
we are also ‘justified by works’ of faith, as James says (James.2:20-26).
Those who stumble at this do not appreciate the way of God and the complete set NT teachings
on these matters. Some struggle to understand how this can be so, considering what Paul says in
Rom.3:20, 28, 4:2 and Gal.2:16 - ‘Therefore we conclude that a man is justified by faith apart
from the deeds of the law’? The word ‘justified’ is the same Greek word in both references, i.e.
in James and Romans. It is also the same as the word that is often translated as ‘righteousness’
in other places. Given that some say that this as an apparent contradiction between what James
and Paul write, we will should clarify our understanding on these matters.
Firstly, it is important that we understand that ‘in Christ’ these works of faith are NOT to be
confused with the works of the Law – i.e. keeping the outward customs and ceremonies of the
Law. Paul describes this as the work of God in us, as the following references will show.
Phil.2:13. For it is God who works in you both to will and to do for His good pleasure.
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The word is quite clear on this. James says that, ‘I will show you my faith by my works’ and
again, ‘faith without works is dead’ (James.2:18, 26). How do these works justify believers? Only
inasmuch as God considers it so - and because God requires them as a faithful response for all
that He has done for us, and also because this aligns with his purposes with man.
James.2:20-24. But do you want to know, O foolish man, that faith without works is dead? Was
not Abraham our father justified by works when he offered up Isaac on the altar? Do you see
that faith was working together with his works, and by works faith was made perfect? And the
Scripture was fulfilled which says, Abraham believed God, and it was counted to him for
righteousness and he was called the friend of God. You see then that a man is justified by
works, and not by faith only.
James is saying that if there is no ongoing change or response in a believer’s life, then God
considers the individual’s faith as dead. God will not justify or save such a person. The faith we
are to manifest is the same faith that Christ manifested, which shows the ‘exemplary’ nature of
Christ’s ministry and of his sacrifice. These works are otherwise called the ‘fruit of the spirit’
(Gal.5:22-25). They are the evidence of a living faith that demonstrate our love and trust in God.
Many other NT scriptural references also emphasise the idea of God at work in the lives of
disciples, who are to walk just as Christ walked.
1.John.2:6. “He who says he abides in Him ought himself also to walk just as He walked.”
1.John.3:7. “Little children, let no one deceive you. He who practices righteousness is righteous,
just as He is righteous.”
Some think that to conclude this means that ‘faith’ is somehow being treated as ‘works’, and
that ‘works of faith’ have therefore simply replaced ‘works of law’ as the basis of justification.
This is also incorrect, as the two types of ‘works’ are not interchangeable at all. It is an
unfortunate fact that a lot theology has attributed special meanings to words that are not
exactly true to the Scriptural model. This often causes bias and a misreading of the words and of
the Scriptural texts.
It is also important to note that The Law of Moses and the ‘works of the law’ that Paul refers to
are often in the context of the certain outward aspects of the law, i.e. circumcision, Sabbaths,
foods, etc, which outwardly separated Jews from Gentiles. These were causing division in the
early Church, and Paul says that these were never designed to be the basis of justification.
The simple truth is that ‘faith’ has only ever been the basis of salvation. This includes those
who lived under the Law of Moses in ancient times as well as those who live under the Law of
Christ in the Christian epoch. This is the basic teaching of Apostles (Rom.4, Heb.11). The basis of
acceptance and salvation has always been the same. However, as we have shown it is also
important to understand that authentic faith needs to be seen and practiced in what are called
‘works’ of faith. If these ‘works’ are not present, then the faith is not alive or genuine. These are
not complex ideas, but they do contradict some versions of theology and the model they are
based upon. This contradiction sometimes occurs because Protestant theology is often based
upon the penal-substitutionary view of Christ’s sacrifice.
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The questionable nature of some theological positions can be seen in the way they respond to
certain Biblical texts. For example, Martin Luther (1483-1546AD), a leader of the Protestant
reformation, quite notoriously said that the epistle of James was an “epistle of straw.” Luther
recommended that ‘James’ should not be included in the Canon of NT Scriptures. Given the fact
that James was a leading figure in early Christianity, this is a bold claim (Acts.15:13-21, Gal.2:9-
10). This should cause any reasonable person to seriously question the ideas that Luther based
his rationale upon. We suggest that Luther’s views were based upon a wrong model.
Salvation theology sometimes confuses ‘remorse and guilt’ with ‘repentance’.
A lot of time and energy can be wasted speculating upon the meaning of ‘repentance’. The
dictionary defines the word as basically meaning ‘to change one’s mind’. However, like all
words, it is best defined by the way it is used in the Scriptures. To this end we have a good
example of this in Judas, of whom it is said that ‘he repented’ of his actions when he saw that
Jesus was to be condemned (Matt.27:3). His repentance, or ‘change of mind’, was driven by guilt
and remorse. It was this ‘change of mind’ that motivated him to return the 30 pieces of silver to
the chief priests and elders, and thereafter to hang himself, having been consumed by remorse.
This type of repentance did not lead to life, but only to sorrow and death.
2.Cor.7:10. For godly sorrow produces repentance leading to salvation, not to be regretted;
but the sorrow of the world produces death.
By comparing Judas’ example with 2.Cor.7:10, we can see that two examples of repentance
which are contrasted and defined by their outcomes. One leads to salvation and life, while the
other leads to death. In the Bible, we are regularly told that repentance must be seen in actions.
True repentance begins after we first hear and believe the gospel message, which is the word of
God. By that word God persuades us and changes our mind about life and God.
Repentance also continues throughout our lives, for we are now to think and therefore to live
differently. We are to have a totally different world view. This will affect how we walk and live,
so that we now walk in a different direction and live a different way. We can see this in the
words of John the Baptist, as he warned his contemporaries to ‘bear fruits worthy of
repentance’ Matt.3:8. These fruits are to be seen in faithful actions and changed behaviour. The
Apostle Paul speaks in these same terms in the following reference.
Acts.26:19-20. Therefore, King Agrippa, I was not disobedient to the heavenly vision, but
declared first to those in Damascus and in Jerusalem, and throughout all the region of Judea,
and then to the Gentiles, that they should repent, turn to God, and do works befitting
repentance.
In the OT, we read in many places of God repenting (for ex. Gen.6:6, Exod.32:14, Jud.2:18,
1.Sam.15:35, 2.Sam.24:16, Jonah.3:10). This has nothing to do with guilt or remorse, but rather a
change of mind. We also read of Job repenting of his foolish words (Job.42:6), and Jesus speaks
of the repentance of the men of Nineveh who changed their ways after the preaching of Jonah
(Matt.12:41, Jon.3:5-10). In this situation, the men of Nineveh fasted, put on sackcloth and
turned away from their evil ways and from their violence. God saw their works, and repented of
the destruction that He was going to bring upon them – i.e. God changed his mind.
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Importantly, ‘repentance from dead works and of faith toward God’ are treated as first
principles of the Apostles’ teachings. In the context of these words, the disciples were exhorted
to accept these concepts as fundamental and established and to ‘go on to perfection’, which is
maturity in the faith. A careful reading of Heb.5:12-6:3 will show the importance of these ideas.
This means that knowledge is the vehicle that effects the transformation of the believers’ mind.
The ‘perfection’ or maturity that he is speaking of precisely aligns with what the purpose of God
is working towards. That is, of making man in His image and likeness. In the NT this is also called
the new life that is brought into being by the resurrection of Jesus Christ. We are of course
speaking of what is termed; the new man, the inner man, the new creation and Christ in you.
These are all NT terms that are used to describe this purpose.
The fruits of repentance are the first step as well as token of an acceptable life before God. They
are the evidence of a living faith, which is based upon God’s work in Jesus Christ. When God
works in such a person, then the work is of God. This is Christ living in us (Gal.2:20). Again, by
being in Christ we must produce fruit, which is also called ‘the fruit of the spirit’ (Gal.5:22-25). If
the experience is real, then the evidence will be seen in a changed life.
Jesus taught these same ideas.
Matt.12:33. Either make the tree good and its fruit good, or else make the tree bad and its fruit
bad; for a tree is known by its fruit.
Now some mistakenly consider that all righteousness is ‘imputed righteousness’. They base their
conclusions on Paul’s words in Rom.4:3-4 & 23-25. What they fail to grasp is that the ‘imputed
righteousness’ that Paul is speaking of here relates to that which is first freely granted to a
person who believes God, just as Abraham’s example shows. What is sometimes missed is that
this is speaking about the beginning of our life of faith.
After this initial justification must come a life that bears the fruit of true repentance (i.e. walking
in a different direction) in which a person is to grow to maturity in Christ. The works that come
are the works of faith and of righteousness, which are the evidence of a living faith. Jesus says
that without these, you will by no means enter the kingdom of heaven.
Matt.5:20. For I say to you, that unless your righteousness exceeds the righteousness of the
scribes and Pharisees, you will by no means enter the kingdom of heaven.
These are not works of the flesh, or works of the Law, but the work of God in us, otherwise
called the fruit of the spirit. They are only acceptable to God because He accounts it so, and he
requires them of us. God does not owe salvation to any man and will not be indebted to any
man, but he nevertheless requires our full commitment to strive to do His will. John confirms
this when he gives the following warning to the disciples of his day.
1.John.3:7. ‘Little children, let no one deceive you, He who practices righteousness is
righteous, just as He (God) is righteous’.
Now notice the following reference where John explains God’s purpose in Christ. He says that
Jesus came to destroy the works of the devil, which are seen in all the manifestations of sin.
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1.John.3:8-10. He who sins is of the devil, for the devil has sinned from the beginning. For this
purpose the Son of God was manifested, that He might destroy the works of the devil.
Whoever has been born of God does not sin, for His seed remains in him; and he cannot sin,
because he has been born of God. In this the children of God and the children of the devil are
manifest: Whoever does not practice righteousness is not of God, nor is he who does not love
his brother.
The outcome for disciples is that they are ‘born of God’. They therefore do not follow or live in
sin but practice righteousness. The message here is very simple. To know and understand these
things is to know and understand Christ and what God accomplished in and through him. There
is no other way of knowing God or of knowing Christ. To grasp this is to grasp the ‘exemplary’
nature of his life and death - that we should follow Christ’s teachings and his example, and show
our love of God by striving to serve Him with all our being. For this reason Jesus instructs his
disciples ‘to do the will of my Father in heaven’, as says the following words.
John.7:16-17. Jesus answered them and said, ‘My doctrine is not mine, but His who sent me. If
anyone will to do His will, he shall know concerning the doctrine, whether it is from God or
whether I speak of my own authority.’
Matt.7:21. Not everyone who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but
he who does the will of my Father in heaven.
Again, the Apostle John speaks of these things when he says that we must strive to walk in the
light of God’s word and to put our beliefs into practice. If we do this, then the sacrifice of Jesus
Christ is efficacious to cleanse us from all sin; i.e. past, present and future. The reality of the
human condition is that no matter how hard we may strive we will always sin and fall short of
the Glory of God. To deny the reality of this is to think that we can earn salvation on our own
merits, or even render perfect and unfailing obedience. To think this way is to deny the truth of
God, and what was declared in and through the death of His Son, i.e. that human nature is the
source of all sin and evil, and is worthy only of death. For Salvation is only ever of God.
1.John.1:5-10. This is the message which we have heard from Him and declare to you, that God
is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in
darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we
have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.
If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess
our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
If we say that we have not sinned, we make Him a liar, and His word is not in us.
The Evangelical Movement and the Misuse of Reductionism
The following is borrowed from an Evangelical website which claims to show the simple steps
necessary to being saved, and of obtaining eternal life. While all the thoughts expressed here
may not be fully endorsed by every group, nevertheless it does show the main ideas behind their
general rationale. We post it here as an example of the type of reasoning often employed.
My friend: I am asking you the most important question of your life. Your joy or your sorrow for all
eternity depends upon your answer. The question is: Are you saved? It is not a question of how good
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you are, nor if you are a church member, but are you saved? Are you sure you will go to Heaven when
you die?
God says in order to go to Heaven, you must be born again. In John 3:7, Jesus said to Nicodemus, "Ye
must be born again." In the Bible, God gives us the plan of how to be born again which means to be
saved. His plan is simple! You can be saved today. How?
First, my friend, you must realize you are a sinner. "For all have sinned, and come short of the glory of
God" (Rom.3:23). Because you are a sinner, you are condemned to die. "For the wages [payment] of
sin is death" (Romans 6:23). This includes eternal separation from God in Hell.
"... it is appointed unto men once to die, but after this the judgment" (Hebrews 9:27).
But God loved you so much he gave his only begotten Son, Jesus, to bear your sin and die in your
place. "For he hath made him (Jesus, who knew no sin) to be sin for us ... that we might be made the
righteousness of God in him" (2 Cor.5:21).
Jesus had to shed his blood and die. "For the life of the flesh is in the blood" (Leviticus 17:11) "...
without shedding of blood is no remission [pardon]" (Hebrews 9:22).
"But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us"
(Romans 5:8).
Although we cannot understand how, God said my sins and your sins were laid upon Jesus and he
died in our place. He became our substitute. It is true. God cannot lie.
My friend, "God ... now commandeth all men everywhere to repent" (Acts 17:30).
This repentance is a change of mind that agrees with God that one is a sinner, and also agrees with
what Jesus did for us on the cross.
In Acts 16:30,31, the Philippian jailer asked Paul and Silas: "... Sirs, what must I do to be saved?' And
they said, `Believe on the Lord Jesus Christ, and thou shalt be saved... .'"
Simply believe on him as the one who bore your sin, died in your place, was buried, and whom God
resurrected. His resurrection powerfully assures that the believer can claim everlasting life when
Jesus is received as Savior.
"But as many as received him, to them gave he power to become the sons of God, even to them that
believe on his name" (John 1:12).
"For whosoever shall call upon the name of the Lord shall be saved" (Romans 10:13).
Whosoever includes you. Shall be saved means not maybe, nor can, but shall be saved.
Surely, you realize you are a sinner. Right now, wherever you are, repenting, lift your heart to God in
prayer.
In Luke 18:13, a sinner prayed: "God be merciful to me a sinner." Just pray: "Oh, God, I know I am a
sinner. I believe Jesus was my substitute when he died on the cross. I believe his shed blood, death,
burial, and resurrection were for me. I now receive him as my Savior. I thank you for the forgiveness
of my sins, the gift of salvation and everlasting life, because of your merciful grace. Amen."
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Just take God at his word and claim his salvation by faith. Believe, and you will be saved. No church,
no lodge, no good works can save you. Remember, God does the saving. All of it!
God's simple plan of salvation is: You are a sinner. Therefore, unless you believe on Jesus who died in
your place, you will spend eternity in Hell. If you believe on him as your crucified, buried, and risen
Savior, you receive forgiveness for all of your sins and his gift of eternal salvation by faith.
You say, "Surely, it cannot be that simple." Yes, It's that simple! It is scriptural. It is God's plan. My
friend, believe on Jesus and receive him as Savior today.
Comments on the words inserted above.
The series of ideas presented above are quite clear on how the writer sees and defines the
problem, and what he believes the solution to be. The real question is whether this exposition
and this model is in accord with what is taught in the Scriptures? A carefully reading of the book
of Acts will show some of the shortcomings in this rationale, and the misuse of reductionism at
work. In Chapter eleven we will look at the examples of preaching found in the book of Acts and
we should be able to note just how different they are to the above summary. The summary
above also makes no mention of believing the gospel preached by the Apostles, or of belief in
the promised kingdom of God, or of the necessity of baptism to follow belief, or of the
significance of Christ’s resurrection from the dead, or of Jesus being made both Lord and Christ.
The insert also presents no overall teaching or concept of the purpose of God or of life other
than God’s desire to save us. It acknowledges ‘we cannot understand how’ it is that ‘my sins and
your sins were laid upon Jesus’, whereas the scriptures tell us how this was done. The reason
that they cannot understand ‘how’ this was done is a consequence of having a wrong
understanding of who Jesus Christ really is and the lens through which they see him. The
Jesus=God model they use is incorrect, and this restricts their ability to fully understand. Also,
concepts woven into the background data about ‘going to Heaven’ and spending ‘eternity in
Hell’ are medieval ideas and concepts that do not come from the Bible.
The references and many of the comments and concepts used in the insert are true enough, but
the way they are used and arranged sometimes changes the context of the original words and
the fuller message that they are a part of. They are arranged in such a way to meet the needs of
an assumed and unproven underlying philosophy on how and why God saves. One of these is
the concept that Jesus died for us as a penal-substitute for sins.
Penal-substitution.30 The common theory of penal-substitution concludes that Jesus was

penalised and suffered in place of us. In this view, God’s wrath was diverted away from us who
are guilty and poured out upon Jesus, as the following diagrams show. Jesus is said to have
absorbed God’s wrath. Therefore, when we look at Jesus on the cross we are to see God’s wrath
against sinners now being poured out upon Jesus, as he was punished for our sins. By this
rationale, the innocent man Jesus is punished, and the guilty (us, the sinners) are set free.
30
Two well-reasoned articles on the question of ‘Substitution verses Forgiveness’ are found here and here.
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In this model there is also over emphasis upon Christ’s death. Some take this to the extreme,
and so we read comments such as the following from Billy Graham, the famous evangelical
Baptist, who claimed, “Jesus came to do three days work, to die, to be buried and to rise.” 31
This summary misrepresents, by oversimplification, both the gospel message as well God’s
purpose in bringing His son into the world and the reason why he died upon the cross.
One of the curious parts of this concept is the over emphasis upon God’s wrath, and that we
sinners need to be saved from that wrath. Accordingly, to save us from God’s wrath, God himself
became a man in the person of Jesus, so that God (incarnate as the man Jesus) might absorb
God’s wrath against sinners. To suggest that God punishes himself for His wrath presents a
strange rationale and a confusing set of ideas. The Scriptures certainly speaks of God’s wrath
coming, but to present God as angry and wrathful in this way is unbalanced, and contrary to the
character of God that is depicted in the Bible. God does not have two personalities, one wrathful
and vengeful and the other loving and kind. That is a rather medieval concept, based upon an
incorrect understanding of the character of God.
The Bible certainly speaks of God’s wrath being particularly directed against those who
knowingly rebel, reject or otherwise misrepresent God (Rom.1:18-19, Rom.2:5-8, Exod.32:10-
12). God’s wrath is also against those who practice immorality (Col.3:5-6, Eph.2:3), and God will
bring judgement and wrath upon all evil doers (Matt.3:7, 1.Thes.1:10, John.3:36). That wrath
may come in the short term or in the long term, but this is solely at the discretion of God. By
being in Christ, we can escape the wrath of God which is to come upon all at the time of Christ’s
return (Rom.5:9, 1.Thes.5:9). The means of deliverance now is by faith and baptism into Christ,
by which we are to reckon ourselves dead to sin and now walking in newness of life (Rom.6).
Some of the weaknesses of the penal-substitution model are as follows -
1) We know that the wages of sin is death. This describes death itself, and not simply the
experience of dying. However, in the penal-substitution model Jesus did not take that
penalty, for he was raised to life. He only took upon himself the experience of death.
2) Although the penal-substitution model has a sense of technical satisfaction to it as a legal
theory, it is not based upon God’s justice. It is not just to punish the innocent and free the
guilty. To offset this problem of injustice, if you are a Trinitarian, then God takes the
punishment himself and thereby seeks to minimise the sense of injustice inherent in the
model. However, this sounds like another legal fix rather than a sound principle.
3) A major problem with substitution is that the Father is faced with the quandary. He
therefore developed a technical loop-hole to save us from sin and death. The truth of the
matter is that the death of Christ was to fix something that is wrong with us, not with God.
4) Why do we need to be forgiven for our sins if the debt has been paid in full? On this
question, consider the Lord’s parable on forgiveness in Matt.18:23-25, where the debt is
simply forgiven or cancelled – and not repaid. This is how forgiveness works (Lk.7:41-43).
We will expand on this basic summary in the following pages. The following diagrams show the
imagery of the penal-substitutionary model.
31
“What is the Gospel?” Roy Gustafson, Billy Graham Association, 1980. Also see the same point being made in
the note in “The One God, the Father, One Man Messiah Translation” Page 37.
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Penal-Substitution explained in commonly used pictures.
Christ died for our sins, according to the scriptures.
It is an often repeated statement in the NT that says, in one form or another, that Jesus Christ
died for sinners (Rom.5:6, 8, 14:15, 1.Cor.8:11, 15:3, 2.Cor.5:14, Gal.1:4, 2:20) and that he gave
his body and his blood for others (Luke.22:19-20, 1.Cor.11:24). The repetition of this statement
amply tells us that it is a vital concept and one that needs to be understood and believed.
However, it is only a part of the story of how salvation operates, although it is presented as an
integral element in God’s way of Salvation. To get the complete picture we need to look at these
references more closely and consider the context and thinking that is behind them.
In the references quoted above that focus upon and explain the beneficial nature of Christ’s
death, what is sometimes overlooked is that the writers often immediately refer to Christ’s
subsequent resurrection, in one form of words or another (see the underlined references for the
clearest examples). The importance of these two ideas (i.e. Christ’s death and resurrection)
relates to the nature of our relationship with God and with Christ, and helps us understand HOW
God saves us in Christ. We should therefore seek to understand the nature of Christ’s sacrifice
and what was accomplished in both his death and resurrection. In the NT, we find the
importance of both Christ’s death and resurrection often referred to.
For example, we find it in Eph.1:6-7 which firstly speaks of having ‘redemption through his
blood, the forgiveness of sins.’ But this is not the end of Paul’s thesis, as in other places he goes
on to further explain their need for complete understanding and appreciation of what was done.
Paul says that God might ‘give you the spirit of wisdom and revelation in the knowledge of
Him’ so that we might ‘know the hope of His calling’ and of ‘the exceeding greatness of His
power toward us who believe’ which is demonstrated by that ‘which he worked in Christ when
He raised him from the dead….’ (Eph.1:15-20).
We find this same pattern and emphasis throughout the NT writings, which often speak about
BOTH Christ’s death and his resurrection. Consider the following; Col.1:14-18, Heb.9:12,
1.Pet.19-20, Rev.1:5. Notice the emphasis in the following reference.
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1.Pet.1:2-3. Elect according to the foreknowledge of God the Father, in sanctification of the
Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be
multiplied. Blessed be the God and Father of our Lord Jesus Christ, who according to His
abundant mercy has begotten us again to a living hope through the resurrection of Jesus Christ
from the dead,
Another distinct feature of the ‘penal-substitution’ model, among many groups, is the way
‘baptism’ has been downgraded from a necessary response to a non-compulsory, even
unnecessary option. The reasons for this are clear. If all of our focus is upon Christ crucified for
us as a ‘penal-substitute’, then why would baptism be important? Surely we only need to believe
that Jesus died for our sins on the cross, ‘in our place,’ because God punished him instead of us,
so we can now be free. However, Scriptural baptism is designed to join us to both Christ’s death,
and more importantly, to his subsequent resurrection. The two concepts are wonderfully linked
together (Rom.5:8-10) and both are vitally important. Moreover, Paul says that Christ’s death is
of no saving value if he were not raised up again (1.Cor.15:17), ‘you are yet in your sins’.
It is also important that we fully appreciate why Paul puts so much emphasis upon Christ’s
sacrifice. The early Christian Church was distinctly divided between Jew and Gentile. We find this
problem mentioned many times in the Book of Acts, and is dealt with in all of Paul’s writings.
See, for example; Acts.15:1-2, 4-5, 21:18-22, Gal.2:12-13, 3:1-5, Col.2:14-23. The early Jewish
Christians, prior to the destruction of the Temple in 70AD, appear to have kept most aspects of
the Law of Moses32 and worshipped in God’s Temple in Jerusalem. They remained zealous of the
Law (Acts.21:20). While there was nothing wrong with this if ones understanding was soundly
based (Rom.14:1-10), it did have a tendency to cause division amongst the early believers.
The Jewish Christians found it difficult to accept many Gentile practices and customs. This was
particularly a factor in dietary matters and in other practices that distinguished their Jewish
heritage. For this reason, the Apostles’ asked the Gentiles believers to abstain from certain
things on account of the conscience of their Jewish brethren (Acts.15:19-21, 21:25). This is the
background and one of the reasons why this principle of considering the conscious of another is
mentioned in the NT writings (1.Cor.10:23, 32-33).
When we understand this background we can appreciate the need that Paul, who was the
Apostle to the Gentiles (Rom.11:13, Gal.2:7-10), had in clarifying the theological basis upon
which these Gentile’s were acceptable before God. That is, the basis upon which their sins were
forgiven - seeing that the Gentiles had no historical connection to the Law; the sacrifices made
upon The Alter of God, the precepts of the Law, nor did they have any natural connection to
Abraham. For this reason, Paul continually emphasises in his teachings that Jesus was the anti-
type of all the Mosaic sacrifices, as well as the priesthood (Heb.9:11-15), and that the Gentiles
were also the beneficiaries of his sacrificial death, i.e. ‘he died for all’ (2.Cor.5:14-15).
Paul taught that baptism into Jesus Christ was baptism ‘into his death’ and thereby the means
by which ‘any man’ might be considered ‘dead to sin’ and ‘alive to God’ (Rom.6:11). Therefore,
baptism was not only baptism into Christ’s death, it was also the means by which we can be ‘in
the likeness of his resurrection’, a principle which applies today and will also apply in the future
32
We review the question of the Sabbath and the Law in the study - “Should We Observe the Sabbath” - here.
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(Rom.6:2-7). This is part of the reason so much emphasis is placed upon the ‘new man’ in Christ,
who is no longer joined to either his Jewish or Gentile heritage, or even to sin itself. He is
thereby born again, reckoned by God as a Son of his (John.1:12, Gal.3:26). Also, by being
connected to Christ we can be related to Abraham and heirs of the promises (Gal.3:3:27-29).
The references that say that “Christ died for our sins” do not, by themselves, prove or establish
the theory that he died as a penal-substitute for sinners. This conclusion is an assumed
interpretation of what these words mean. We will now consider the question of what the
Scriptures mean when they say “Christ died for our sins.”
The Greek word ‘for’ as in ‘Christ died for our sins’ is the Greek word ὑπέρ / huper. In these
references the word means; “on behalf of, for the sake of”. Vine in his expository dictionary says
‘huper’ means "on behalf of," and is to be distinguished from ‘anti’ (ἀντί / anti), which means
"instead of". [See how ‘anti’ is used in Matt.5:38 – ‘An eye for an eye and a tooth for a tooth’]
The following references provide examples of how this Greek word ‘for‘ (huper) is used in
different settings that do not refer or relate to Jesus’ work on the behalf of sinners.
1.Cor.12:25 – ‘that there should be no schism in the body, but that the members should have
the same care for one another’.
2.Cor.13:8 ‘For we can do nothing against the truth, but for the truth’.
Phil.4:10. ‘But I rejoiced in the Lord greatly that now at last your care for me has flourished
again’.
In each of these references, the idea is clearly ‘on the behalf of’ and ‘for the benefit of’, and not
‘as a substitute for’. However, to be fair it is clear that the word ‘for = huper’ may have as much
variation as our English word ‘for’. Accepting this, we therefore should not and cannot only base
our interpretation of Christ’s sacrifice upon the meaning of a Greek word. Rather, we should
look closely at the context of any reference as well as the general concepts involved.
Nevertheless, let us be clear and have no doubts, that there are many references that say that
Jesus died for the benefit of sinners, to the end that he might save them.
Paul comments on this by writing, ‘This is a faithful saying and worthy of all acceptance, that
Christ Jesus came into the world to save sinners, of whom I am chief’ (1.Tim.1:15).
The real question for our consideration is - How is Christ’s offering able to save us? That
question is not specifically answered in the references listed above. However, the answer to this
question is clearly explained in other places. So, while we agree with John Newton’s famous
statement; that “I remember two things very clearly: I am a great sinner and Christ is a great
Saviour”, we do not agree with all the complex theology that is often associated with it, or the
associated lack of appreciation about the importance of the Gospel of ‘the kingdom of God’.
Christ Crucified; Exemplary-Representation or Penal-Substitution?
We are told that ‘Christ died for our sins according to the scriptures’ (1.Cor.15:3).
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Therefore, if we are to understand the true meaning of his crucifixion it is necessary that we
understand it in accordance with Scriptural teachings and principles. The Scriptures that Paul is
referring to here are the OT Scriptures, which a rich and complex source of information on this.
One way to judge the accuracy of a model, theory or concept is to see whether it is true to its
own context and how it fits into other Scriptural concepts and writings, particularly those
writings penned by the same author. In that regard, consider the following reference -
2.Cor.5:14-15. For the love of Christ compels us, because we judge thus: that if One died for all,
then all died; and He died for all, that those who live should live no longer for themselves, but
for Him who died for them and rose again.
Paul’s reasoning and conclusion makes no sense if he intends to speak of Christ crucified as a
penal-substitute for us. If this model or theory was correct, then he should rather have said,
‘that if one died in place of all, then all should live’. Yet he does not say that, but rather draws
the complete opposite conclusion. It is important to grasp this point, for if Paul had a different
view of things then we really need to think carefully about how we understand this matter.
Interestingly, we find the same conundrum in the following reference.
1.Cor.15:17. And if Christ is not risen, your faith is futile; you are still in your sins.
Again, Paul’s conclusion is difficult to fit into the penal-substitutionary model. If Jesus took our
place on the cross, then his resurrection has no significant part to play in the forgiveness of our
sins. Yet that is not the conclusion one can draw from Paul’s words. Paul says here, that if Christ
is not raised, then we are not forgiven for our sins.
As noted earlier, it is clear that the resurrection of Jesus is integral for the work of salvation.
While the following reference also speaks of this, notice also how it speaks of believing in God
who raised up our Lord Jesus from the dead. This means that we therefore need to have faith in
God, and in what he achieved in and through Christ.
Rom.4:22-25. And therefore "it was accounted to him for righteousness." Now it was not written
for his sake alone that it was imputed to him, but also for us. It shall be imputed to us who
believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of
our offenses, and was raised because of our justification.
This tells us that Jesus’s resurrection was essential for our justification from sins. Paul says that
Christ died for us, and we are dead with him, and he later says that we are joined to him by
means of faith and baptism into his death (Rom.6:2-3). Furthermore, we also know that death is
never described as the way to salvation and life, but rather it is said to be the end of sin.
Therefore, by being in him we can be dead to sin with him (Rom.6:7). Likewise, when God raised
him from the dead, those who are in him were also raised with him to new life (Rom.6:4). By this
means we can be both dead to sins and alive in Christ (Rom.4:25).
Again, when we read the following reference we note the connection between Christ’s death
and resurrection, and our own death and resurrection. This emphasizes the representative
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nature of his life, death and resurrection - “and He died for all, that those who live should live
no longer for themselves, but for Him who died for them and rose again” (2.Cor.5:15).
We can see the exemplary nature of his death in the following reference, where we notice that
Christ’s offering ‘for us’ stands as an example that we should follow. That is, that we also should
lay down our lives for others, just as Christ did for us. This is describing a beneficial action, but
not necessarily a substitutional one. Both the highlighted words are the same Greek word, ‘for =
huper’.
1.John.3:16. By this we know love, because He laid down His life for us. And we also ought to
lay down our lives for the brethren.
The laying down or giving of our lives for others does not only refer to death, but in the main it
refers to a lifelong application of following Jesus’ example in doing things that benefit others,
and not simply pleasing ourselves (John.13:15, Rom.14:19, 1.Cor.10:23, 1.Thes.5:11, 1.Pet.2:21).
This is part of “the new commandment” of loving as Christ loved (John.13:34). Therefore, to
“bear one another’s burdens” is said to be fulfilling “the law of Christ” (Gal.6:2).
Returning to our section theme on the exemplary nature of Christ’s offering.
John.12:31-33. Now is the judgment of this world; now the ruler of this world will be cast out.
And I, if I am lifted up from the earth, will draw all peoples to Myself. This He said, signifying
by what death He would die.
Luke.9:23. If any man will come after me, let him deny himself, and take up his cross daily, and
follow me
In John.12:31 Jesus is clearly speaking of his impending death by crucifixion. In that death, he
would ‘cast out’ the ruler of this world. That ruler is ‘SIN’ - whom all men serve, as Jesus had
noted (John.8:34). Again, Paul speaks in the same terms in Rom.6:12 – “Therefore do not let sin
reign in your mortal body”, where sin is personified and likened to a king reigning over all. In the
words of Jesus, when he was lifted up upon the cross to die, sin’s power was going to be ‘cast
out’ – and so we are baptised into him “that the body of sin might be destroyed” (Rom.6:6).
Those who voluntarily die with Christ now, through faith in what God did in and through him
(which is called ‘faith in his blood’ Rom.3:25), and who show that faith by being baptised into
him, are reckoned as crucified with him (Rom.6:6, Gal.2:20, Gal.5:24, Gal.6:14). They therefore
see Christ’s sacrifice as ‘exemplary’, which means that they follow his example. They are
therefore said to be crucified with him. Outwardly, they do this by being ‘baptised into his
death’, and also thereafter they follow his example in mortifying or crucifying the flesh
(Rom.8:13, Col.3:5, Gal.5:24), not literally but spiritually in the choices they make in how they
live. They see him on the cross as ‘representing’ them, in all their uncleanness and sinfulness.
When we stand back, as we have been invited to, and carefully view Christ on the cross we can
see a cameo of all humanity. On either side of him were two sinners who deserved to die. They
represent all mankind. Yet one of these was repentant and had faith in Christ. He was forgiven,
and received the word of hope of life to come. The other cursed Jesus and died in his sins.
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Exemplary-representation – The portrayal of Christ crucified in the gospel accounts teaches us about
salvation in Christ at its most fundamental and practical level. Jesus was crucified with two others. One
man had faith in Christ and in the promises of God, and called upon him to be remembered when he comes
in his kingdom. The other, who had no faith, mocked and cursed Jesus (Lk.23:32-43). The picture represents
all humanity – all are represented by Christ upon the cross, but not all have faith in him (Jn.12:31-32).
“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted
up” (John.3:14).
“Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am
lifted up from the earth, will draw all peoples to Myself. This He said, signifying by what death
He would die.” (Jn.12:31-33).
“Knowing this, that our old man is crucified with him, that the body of sin might be destroyed,
that henceforth we should not serve sin” (Rom.6:6).
“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life
which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself
for me” (Gal.2:20).
“And they that are Christ's have crucified the flesh with the affections and lusts” (Gal.5:24).
“And he said to them all, If any man will come after me, let him deny himself, and take up his
cross daily, and follow me” (Lk.9:23, also Matt.16:24, Mk.8:34).
“For even hereunto were ye called: because Christ also suffered for us, leaving us an example,
that ye should follow his steps” (1.Pet.2:21).
“Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay
down our lives for the brethren” (1.Jn.3:16).
“And whoever does not bear his cross and come after Me cannot be My disciple.” (Lk.14:27)
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How God, working through Christ, dealt with the problem of Sin.
Paul wrote; “I have been crucified with Christ; it is no longer I who live, but Christ lives in me;
and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave
Himself for me.” (Gal.2:20).
Paul is describing a merging of identities. Those who follow Christ see their own identity and
individuality as now totally merged with Christ. The pattern of this was established in the
beginning when the man and woman were first made, and declared to be ‘one flesh’.
By identifying with Christ by faith and baptism, the old man and the old way of life that they
were born into and had previously lived in are now considered dead – in and with Christ. The
new man that comes up out of the water at baptism is considered to be in the image of God, just
as Jesus himself is. This is how God sees it, and this is how disciples are to see it. God accounts it
so, even though this is only an imputed condition or situation, for the reality of this change will
not be fully experienced until after the resurrection in what is called ‘the redemption of the
body’ - of which we must wait (Rom.8:23). In this sense then, Jesus represents them, both in his
death and in his resurrection.
This process is one of spiritual re-birth or re-generation. It is solely based upon what God has
worked in and through his son, Jesus Christ. The renewal works by faith, and faith is the product
of knowledge … i.e. the knowledge of God, as revealed in the word of God. This is how the spirit
of God works in the lives of men and woman, transforming them into the image of God – just as
God had originally intended (Gen.1:26-28).
2.Cor.3:18. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are
being transformed into the same image from glory to glory, just as by the Spirit of the Lord.
Col.3:9-10. Do not lie to one another, since you have put off the old man with his deeds, and
have put on the new man who is renewed in knowledge according to the image of Him who
created him,
8. How God, working through Christ, dealt with the problem of Sin.33
The Bible presents sin as the root cause of humanities problems and calamities. Since the
beginning, men and women have generally chosen to go their own way and reject God’s counsel
and his warnings. In their rejection of God, mankind have chosen the broad pathway of sin,
which has generally brought evil consequences upon man. Following the way of sin negatively
affects our relationship with God as well as the fulfilment of God’s purpose.
At its most elementary level, sin is and always has been the expression of self and of the
human spirit and its thinking, in contrast and in rejection of all that comes from God. This self-
centric thinking makes it difficult for us to see clearly and grasp the real issues of life. This
concept of self-will is also what Jesus overcame in the garden of Gethsemane (Luke.22:41-44).
33
A study specifically focussed on the ‘Atonement’ can be found on the Vault, at the following link here.
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We are told that by Divine appointment, sin leads to death (Gen.2:17, 3:19), and that sin and
death are the common experiences of all because we are all the descendants of Adam. As such
we inherit and suffer the consequences of his actions (Rom.5:12). Mankind cannot permanently
extricate themselves from the dominion of sin and death, because they are flesh and blood and
in them rules the ‘law of sin and death’. This law is an innate part of our shared nature. This
spirit of ‘self’ expresses itself in self-will, self-preservation, self-interest and selfish desires. These
are overwhelming in their power upon us individually and collectively. Sin deceives us and
directs us to pursue our own desires in contrast to God’s revealed will and ways (Rom.7:8-11).
The Bible’s message is clear - only God can deal with sin completely. Because sin is so all
pervading, God alone has the power to deal with it. He dealt sin a fatal blow in a very dramatic
and public way in the death of His Son, Jesus Christ (Rom.8:3). Since the beginning, God has
declared his determination to deal with sin and make forgiveness available to all. In this is seen
His love, mercy, grace, goodness and kindness, which are key attributes of His character
(Exod.34:7, Ps.103:7-14, Rom.5:6-8). Without God’s revelation in His word and His intervention
to save us, mankind would have been left in ignorance, which always seems to lead to animal
like behaviour when left unconstrained. Sin’s dominion over mankind is often seen in mankind’s
immorality, violence and brutality. History shows that the further any people move away from
God and His ways, the more these evil characteristics manifest themselves (Rom.1:18-32).
The faithful in old times were aware of the gulf that exists between the righteousness of a holy
God and the sinfulness of humanity. How was God going to heal this breach? How could sinful
man dwell in fellowship with such a Holy God? The ancients were confident that God, in His
mercy, had a solution to the impossible situation. The answer to this conundrum was spoken of
by the prophets, typified in the Law of Moses and publicly demonstrated by God in His work of
reconciliation in and through Jesus Christ (2.Cor.5:18-21).
Psalm.85:9-10. Surely His salvation is near to those who fear Him, that glory may dwell in our
land. Mercy and truth have met together; Righteousness and peace have kissed.
The truth and righteousness of God required death as the just sentence upon sin and sinners.
This was God’s just sentence since the very beginning. Men may argue with God about this, but
it is futile, as none are above the reach of this law of sin and death. It is an inherited physical law
of our being. To be reconciled to God mankind must first accept this reality. Once accepted, we
can progress to understand how God is merciful and desires peace & fellowship with man. We
will now consider the basis of this reconciliation, which is declared to be a work of God.
God Alone Can deal with Sin
The Greek word for ‘sin’ means ‘to miss the mark’, and in the larger scriptural context it means
to fall short of the glory of God (Rom.3:23). The idea behind these words echoes from God’s
original purpose, to make man like himself (Gen.1:26-28). Therefore, when a person sins, they
are missing the mark and falling short of God’s original intensions and designs for man. As noted
earlier, sin is and always has been the expression of self and of human thinking, in contrast to all
that comes from God. It is most clearly seen when we transgress the moral codes and principles
that God has revealed. Therefore, the Apostle John says, “sin is lawlessness” (1.Jn.3:4). We see
this principle in the Ten Commandments (Exod.20:1-17), which identifies certain prohibitions in
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the famous ‘thou shalt not’ phrases. Some of these are; thou shalt not; kill, commit adultery,
steal, bear false witness, and covet. These identify behaviours that God has warned us against.
Yet, these prohibited behaviours are only the outward display of our inner thinking. The real
intention of the Law was not simply to prohibit certain behaviours, but to cause man to look to
the cause or source of his sin. This is what Jesus teaches in the Beatitudes (Matt.5:20-48). Jesus
takes the problem to its real source. So we read, “You have heard that it was said to those of
old, You shall not commit adultery. But I say to you that whoever looks at a woman to lust for
her has already committed adultery with her in his heart” (Matt.5:27-28).
The source or origin of sin is from within us, ‘out of the heart of man’ (Mark.7:14-23). Sin is the
expression of our natural selfish instincts which drive us (James.1:13-15). Paul calls this condition
a ‘Law of Sin’ in the flesh (Rom.7:14-25). For God to fully deal with the problem of Sin, he had
to deal with it at its source. That is, in the flesh where it resides. In brief, the way that this was
accomplished was by destroying Sin at its source (Rom.8:3). This is what God did in and through
His Son, which is how and why Salvation from Sin’s power is connected to Christ’s death. We
benefit from this - “And those who are Christ’s have crucified the flesh with its passions and
desires” (Gal.5:24). By destroying the flesh, the seat of Sin’s power is also destroyed. The flesh is
not sin, but rather, the Law of Sin that resides in us is the cause and source of all sin.
Since the beginning God has used various methods, some literal and some symbolic, to teach
people about sin and their urgent need for deliverance from its dominion. Before the life and
death of Jesus, the treatment of sin under the Law of Moses was to be understood as a pattern,
or a type, of the greater work that God was to perform in and through His Son. So we read,
when ‘the fullness of time had come, God sent forth His Son, born of a woman, born under the
law’ (Gal.4:4) to save mankind from the power of sin.
To achieve this end of vanquishing sin’s dominion over man, it was necessary that the redeemer
himself (Jesus) be a unique man. He was therefore of both Divine and human origin, and for this
reason he is called both the ‘Son of God’ and the “Son of man” (i.e. Adam, Psalm.8:4). He had to
be the Son of God, for only God has the power to deal with sin. However, as sin had to be dealt
with ‘in the flesh’ (Rom.8:3), therefore Jesus himself had to be like those whom he came to save.
That is, of their sin-prone nature (Heb.2:10-18), with all its inherent weaknesses (Heb.4:15, 5:2).
There are other important principles at work here. When we read the Gospel records of the life
of Jesus Christ and of the NT commentary about him, we should be impressed with his unique
character, demonstrated by his words and actions. Although he was fully human and shared our
nature, he had an understanding of the things of God far above every other man, before or
since. The Gospel records are plainly designed to impress us with Jesus’ uniqueness. Even the
“miracles and wonders and signs” he did were to show that he was a man approved of God
(Acts.2:22). The gospel records are structured as they are to encourage us to seek out and fully
know him and his teachings. In the end, we must not only see him as the saviour of mankind
but as the completion and fulfilment of God’s original intention and purpose with mankind.
In regard to Jesus’ teachings and to the message found in the rest of the Bible, it was Mark
Twain who said, "It's not the things I don't understand in the Bible that bother me, it's the
things I do understand!" He expressed the feelings of many who read the Bible, for the
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teachings of Jesus and of the Bible are both lofty and unique, and yet not too difficult to
understand. It is often only human biases and desires that cause us to massage or rationalise the
words into our own world view. This can cloud our interpretation of the message.
To know Jesus is to understand the meaning of his life, his teachings and his work, and of God’s
purpose in and through him (Phil.3:10, John.17:3). We can only properly know Jesus if we
understand and believe what is written concerning him. To help us understand, it is helpful to
consider and view things through the big picture, or the model, that God has revealed.
When we understand the bigger picture, then we will also understand why Jesus is called the
‘image of the invisible God, the firstborn of every creature’ (Col.1:15, 2.Cor.4:4, Heb.1:3). The
importance of this concept cannot be over emphasised. This Jesus is the ‘man’ spoken of in the
prophecies of Gen.1:26-28 & 3:15. He is the one made ‘in God’s image and likeness’, the object
of all God’s creative work. His is ‘the glory of the One and only Son’, the one who did not sin or
fall short of God’s glory (Consider John.1:14, 2.Cor.4:6 & Rom.3:23, 1.Cor.11:7). For this reason
all things will be subject to him. All God’s purposes are in the Lord Jesus Christ. All will be under
his feet even though they are not yet all subject to him (Heb.2:8). The context of these ideas is
based upon what was originally promised to Adam, who is a figure or pattern of Christ
(Rom.5:14). In the beginning Adam was given the dominion, yet because of his sin that purpose
failed. Read the following references and consider the model or picture that is being presented.
Gen.1:28, Psalm.8:4-8, Heb.2:5-11, Psalm.110:1, Heb.10:12-13, I.Cor.15:24-28.
It is for this reason that there is a great emphasis in the NT upon disciples being ‘in him’, just as
Eve was to be one with Adam (Gen.1:27, 2:23-24, Eph.5:32). God’s objective is the completion
of his purpose with man and with the earth. To achieve this it was essential that sin, the great
spoiler, be vanquished and destroyed. This is also why there is so much emphasis upon ‘the
new creation in Christ’ in the NT letters. The original creation had been corrupted by sin
(Rom.5:12), whereas the new creation will prevail because of righteousness. Therefore the new
creation is the fulfilment of God’s original purpose. To grasp these things is to understand why
the commonly accepted idea of Jesus being God is contrary to all that God has revealed, and
why it will hinder our understanding of God’s work in and through Christ Jesus.
All the faithful in ancient times understood the general concepts of the basic model we are
referring to. They saw beyond the sacrifices they made under the Law to the one who was
ultimately represented in all their offerings, the one to be raised up in God’s image and likeness.
Although the sacrifices under the Law represented their own just death for sin, which was itself
an acknowledgement of the righteousness of God, they saw beyond this to the one represented
in their offerings who would be without spot and blemish (1.Pet.1:19). Like Abraham, they
knew that God would supply the offering at his predetermined time (Gen.22:8, 14, Gal.4:4-5).
Therefore, as they laid their hands upon the head of their offerings they were to fully identify
with it. As the animal was slain, they were to feel the life of the animal drain from its body with
its blood - its life was in the blood. By this means they were to (figuratively) die with the offering,
for it represented them and their sins, as well as the one whom God would provide for them.
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Jesus, God’s Gift to Condemn Sin.
To accomplish His purposes, God intervened in human affairs (Is.59:16). It is for this reason there
is great emphasis all throughout the NT upon God’s work in Christ. Everywhere that salvation is
spoken of it is always with this emphasis. Salvation was God’s work in Christ, not Christ’s work
alone (2.Cor.5:19, 1.Tim.2:3, 4::10, Tit.1:3, 2:10, Jude.25). It is important to understand this.
We are told that for God to deal with sin completely, once and for all time, it was necessary that
Jesus himself be born into this environment, with the same flesh and blood as the rest of
humanity (Rom.8:3, Heb.2:14). This was a direct consequence of his birth to Mary his mother,
through whom he inherited our weak and sin-prone nature. In this, he was just like us. As a
result this heritage he was tempted in all points like we are (Heb.4:15). He was therefore as
much a partaker of flesh and blood, with its inherent weaknesses, as the rest of us (Heb.2:14).
Like us, he was born mortal and under the law of sin and the dominion of death (Rom.6:9-10).
Yet, Jesus was different from us, for God was his Father in a way that no other person could
claim. God had been involved in his conception, birth and education. This was in accord with
what was written beforehand concerning him (Isaiah.50:4). He is called ‘the word made flesh’,
even the word since the beginning (Jn.1:1-3, 14). ‘He indeed was foreordained before the
foundations of the world’ to this work (1.Pet.1:20). God prepared him for the work He
appointed him (Heb.10:5-10), which was the vanquishing of sin and its dominion over mankind
(Jn.1:29; Jn.4:34, Jn.8:34). Sin rules man and thereby competes with God for dominion over
mankind. Sin prevents the completion of all of God’s designs for mankind and for the earth.
Two tables that show that the cross was about the condemnation of sin.
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To accomplish this work of reconciliation the scriptures’ teach us that this Jesus, whom God
brought into the world and through whom God worked, was once and for all time ‘offered to
bear the sins of many’(Heb.9:28) and that he ‘himself bore our sins in his own body on the
tree’ (1.Pet.2:24). References like these clearly connect our sins to the life and death of Jesus.
They further show that Jesus was intimately connected to those whom he came to save.
The question then is, just how did Jesus bear our sins in his own body? The record in 1.Pet.2:24
goes on to say, ‘that we, having died to sins, might live for righteousness’. Somehow then,
when Jesus died, we also died with him (2.Cor.5:14). We also died to sins when he died, that we
might live for righteousness. To understand these things depends upon understanding the basic
principles involved – i.e. what was going on.
These are important concepts that need further investigation if we are to understand what God
has done for us. In another place Paul says that ‘Christ died for our sins, according to the
scripture’ (1.Cor.15:3). The ‘scripture’ are the OT writings (Lk.24:25-27, 44-45), as these were
the authoritative writings used by the first century believers up until the NT was compiled some
years after. This is an important point that is sometimes overlooked. These OT teachings and
principles were foundational to the NT believers (the early Christians). They proved all things by
this testimony (Acts.17:10-11, 28:23). Therefore, if we are to understand the things relating to
Christ’s death, we should also understand what these OT Scriptures teach on this subject.
The Day of Atonement
We noted earlier that Paul said, that Christ died for our sins, according to the scriptures. To this
point there are important similarities between the sacrificial-death of Jesus to a number of
important features of the Law of Moses. Foremost among these is ‘The Day of Atonement’,
which was the one day in the year when a man, the high priest as a representative of the people,
could draw near to God and find acceptance with God, both for himself and the people.
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We know that the offerings made on this day represent the sacrifice of Christ because of the
way the NT writers both explain it and refer to it. Religiously, the Day of Atonement was the
most important day in the Jewish-Calendar. On that day the High Priest made offerings that
brought atonement for the past sins of the whole nation (Heb.9:6-14, 23-28, 10:1-3, Rom.3:25).
We read in Leviticus chapter sixteen that on the Day of Atonement the High Priest was to offer
two goats as a single sin offering (Lev.16:5,7,8, 15-19,), for the sins of the whole congregation of
Israel. Having two animals in one sacrifice was fairly unique, and suggests that both animals
were needed to fully represent the work of atonement to be performed.
One goat was subsequently slain and offered as a sin offering (Lev.16:9). Afterwards, the other
‘live’ goat was brought before the High Priest, who was to lay both his hands upon the head of
the live goat and confess over it all the iniquities and sins of the children of Israel, putting them
on the head of the goat. This goat was then to be sent away, and thereby bear away, on itself,
all the iniquities and sins of the children of Israel (Lev.16:10, 20-22). The intent of this part of
the offering was to represent the total removal of sins from the people of Israel.
Considering these things, and from what we read in the book of Hebrews, we can conclude that
Jesus is the one represented by the two goats on the Day of Atonement. They clearly
represented both his sacrificial death on the cross and the total removal of sins. We therefore
read of this in Heb.9:26 ‘but now once in the end of the world hath he appeared to put away sin
by the sacrifice of himself’, and also in Heb.9:28 ‘So Christ offered to bear the sins of many; and
unto them that look for him shall he appear the second time without sin unto salvation’.
Undoubtedly this wording is drawn from the Day of Atonement, which is also echoed in the
words of Isaiah.53:12 ‘he bare the sin of many’. This in turn is quoted in 1.Pet.2:24 - ‘Who his
own self bare our sins in his own body on the tree’.
From this, we suggest that the slain goat represents Jesus’ death on the cross, bearing our sins in
his own body, while the living goat represents his resurrection by which means he bears our sins
away forever. Only by both actions could our sins be fully atoned for and borne away. Both parts
of this one Atonement offering were patterns representing what he accomplished. That is, both
Atonement for sins and the total removal of them forever.
In later times the Jews changed some of these ordinances and drove the live goat off a cliff, for
they saw in this a way to stop their sins coming back into the camp. This was not in accordance
with the law and changed the principles represented by the live goat.
We read in Heb.9:28 - ‘unto them that look for him shall he appear the second time without sin
unto salvation’. This seems to refer to the emergence of the High Priest from the Most Holy
Place after the Atonement Offerings had been made for the people (Lev.16:30-34). It speaks of
the people having been accepted by God through the work of the High Priest, and of now being
at one with God and brought near to Him. There also may be a reference to the appearing again
of the sin bearer, the live goat, which will complete the work of redemption, as he comes this
second time ‘without sin’, having borne it away forever. It may be that both concepts are bound
together in Heb.9:28. This reference is immediately followed by the comment that the Law was
not able to clearly foreshadow all the fine details of God’s work. As it says it “was a shadow, it
was not the very image” Heb.10:1.
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Sacrifices under the Law of Moses Compared to Foreign Ideas on Sacrifice.
After considering these general concepts we are left with the following conclusion. The animal
sacrifices under the Law represented a singular perfect offering to be provided by God at a later
time. The laying on of hands upon the head of the offering (Lev.4:15, 8:14, 18, 22, 16:21) was to
represent complete identification between the offeror and the offering. There was to be
confession of sins at this same time (Lev.5:5, 16:21), and the death of the offering was to
represent both the death of the offeror and of the offering. Both offeror and offering were
united together in this sacrificial death. The offeror acknowledged that his death was just,
because of his sins, and his offering therefore declared the righteousness of God’s original
sentence, and his agreement with God’s justice and His assessment of the sin.
These actions in the rituals of sacrifice were not meant to imply a transference of blame or guilt
from the offeror to the offering. The writings of the ancient Rabbis confirm that this was Jewish
view of things – that is, that the offerings were not meant to somehow bear the blame and guilt
of the offeror. However, we conclude that the mode of offering was meant to portray the
intimate connection that was to exist between the offeror and offering.
These are important distinctions to grasp, for in ancient times Israel was surrounded by religions
which practiced sacrifice, and much of it seemed to be an imitation of what Israel practiced.
Many of their practices most probably came from a singular heritage when all originally knew
God. In some of the surrounding cultures, human sacrifice was practiced. These foreign practices
quite often involved the offering of sons and daughters, who because of their value and the
virtue of their innocence were considered valuable for atonement purposes. For example,
service at the altars of the gods Molech and Baal were particularly grotesque, as a man would
take his infant child and cast them into the fire as an offering to the god, so that the god might
be appeased and bless him in life (Deut.12:30-31, 2.Kg.17:16-17, 2.Kg.23:10, Ezek.20:30-32).
The principles behind these foreign offerings were seemingly based upon the concept of
appeasing the god’s wrath by the payment of what was most valuable to the offeror. However,
we are emphatically told that the offering of human sacrifices was particularly odious to God,
and He repeatedly says that it never came into His mind (Jer.7:30-31, 19:4-5, 32:34-35).
Molech in Hebrew is thought to be derived from the word ‘Melek’, which means ‘king’. Baal in
Hebrew means ‘lord’. Interestingly, Paul likens ‘sin’ to a king ruling over people who serve it
(Rom.6:12-20, John.8:34). This alone should cause us to ask: is this really is the model that the
OT testament teachings on sacrifice were based upon? Does sin really have to be paid with the
blood of an innocent victim, who has transferred onto them the sins of the offeror? Is
atonement really likened to a commercial transaction, where a price is paid in blood to free
those guilty of sin? Or is something fundamentally wrong with this model?
Some of the Principles of Sacrifice – In Summary.
Under the Laws that existed prior to the time of Jesus, animal sacrifices were mandated by God
as the way to find forgiveness of sins, atonement and reconciliation with God. For the offerings
to be efficacious (i.e. able to produce the desired result), the offeror had to exactly follow all the
various nuances and precepts mandated by God. They could not offer as they pleased, or in a
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manner foreign to God’s requirements. They were also warned not to copy the precepts and
practice of the nations that surrounded them (Deut.12:27-32).
In obedience to God the offeror was to realise that the means of his atonement was totally of
God’s design and provision, and also that the offering made was a type or pattern of the one
great offering to come (Lk.24:25-27, 44-46, Heb.10:1). The offeror was to fully identify with the
offering and, as it were, to die with it. In this way the offering was to represent both the offeror
himself and the offering of Jesus Christ, the one whom God would later provide as the anti-
typical sacrifice – “the Lamb of God who takes away the sin of the world” (John.1:29).
Was the offering made that the offeror might live while the offering died in his place and took
the blame for his sins? No, not really. That was the foreign view of things, where the price paid
was the blood of an innocent victim so that the offeror was free to live as he pleased.
The Law of Moses was a typical system, speaking in symbol, parable and type of what God was
to accomplish in His Son. Under God’s Law the principles were very different to those of other
nations. Under The Law the offeror was, as it were, to die with the offering. This is how Paul
explains the anti-type in our relationship to the offering of Jesus Christ = ‘because we judge
thus: that if One died for all, then all died; and He died for all, that those who live should live
no longer for themselves, but for Him who died for them and rose again. (2.Cor.5:14-15).
This makes it clear that the offeror was to consider himself dead, and justly so, because of his
sins. This was the point of the offering, and the lesson that the offeror was to be impressed with
as he felt the lifeblood go out of the offering. This stands as the pattern and basis upon which we
are to understand the offering of Jesus, who was offered as a lamb without blemish and without
spot (1.Pet.1:19).
Type of The Offering Offering Offerers’ Offerers’ God’s Priest’s Priest’s

Offering Displays Duty Portion Portion Duty Portion
Burnt Total Herd, Identify Nothing All that Sprinkle Skin

(Lev.1:3-17) Commitment & Flock, Himself was burnt Blood
Dedication of self Fowl
to God
Meal Consecration of F/Flour Bring to the Nothing The Offer a Remainder

(Lev.2:1-16) all our works to U/Cakes Priests handful handful
God Ears of
Corn
Peace Thankfulness & Herd, Slay Offering Remainder Fat of the Wave Breast &
(Lev.3:1-17) Fellowship to Flock inwards breast & Shoulder
God shoulder,
sprinkle
blood
Sin Contrition & Bullock, Identify Nothing Fat of the Sprinkle Nothing,
(Lev.4:1- Atonement for Goat Himself inwards blood Or
5:13) sins of ignorance or if very Remainder
poor,
and uncleanness doves or
fine flour
Trespass Contrition & Ram Bring Ram to Nothing Fat of the Sprinkle Remainder
(Lev.5:14- Restitution for Priest. Plus inwards blood
6:7) unfaithful actions restore what
against God or was taken &
th
man add 1/5 Part
The main types of offerings and their purpose, under the Law of Moses.
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Contrary to this principle, to understand that the sacrificial offerings under the law died as a
penal-substitute for the offeror, so that the offeror might go free misses the main principle
involved. Yes, the offeror did live after making his offering, but that life was to be based upon
different principles, including that of grace. That is, he lived only by the grace of God which was
available to him based on what the offering represented. The fullness of this is clearly shown in
the NT writings, and is connected to the resurrection of Jesus. This was one of the reasons Jesus
chastised Nicodemus for his lack of understanding of this elementary principle (John.3:10).
Was Christ’s Sacrificial Death a Payment for Sin?
As we have noted earlier, the common view of Jesus’s offering is based upon the concept of
penal-substitution. That is, that Jesus was punished for our sins that we might live. When
considering this it is important that we separate figurative language from the literal. While parts
of the concept are not altogether incorrect in a certain sense, in its extreme position, which is
the one often promoted and emphasised, it often appears in the form of a commercial
transaction. That is, that an innocent man, Jesus, was punished and died for our sins and
iniquities, thereby absorbing the wrath of God, so that we the guilty ones may go free.
In God’s way of viewing things, strictly speaking, sin did not need to be paid to affect the release
of sinners. Rather, the scriptural principle is that death is the end of sin, as it is written ‘For he
who has died has been freed from sin’ (Rom.6:7, Rom.7:6). This is a very elementary principle
established in all of God’s dealings since the beginning. Death was God’s just sentence upon
sinful man. When a person dies, so dies their sin for sin only resides, exists and is produced in
living people. It is not a force or power that exists outside of us.
Paul tells us that sin came into the world through the first man’s disobedience (Rom.5:12), and
that sin was later vanquished by the last man’s obedience (Rom.5:19). This last Adam was Jesus
Christ (1.Cor.15:45), and his obedience was lifelong, and finally and dramatically displayed when
he died upon the cross in obedience to his Father’s will (Phil.2:8).
In these contexts, sin is used in two principal ways. One relates to the act of disobedience (used
mainly as a verb, but sometimes as noun), and the other relates to Sin as a law that resides
within us. When sin is used this way it is always as a noun and it is often personified. It is
important to understand the distinction between the different ways the word “sin” is used,
otherwise we will confuse and misunderstand the points being made. For although sin is
disobedience and is seen in actions and choices, it is the product of a law or bias that we are
born with. Paul calls this the law of sin and describes it as a law within us (e.g. Rom.6:12-14,
7:8, 11, 13, 17-25). We do not have it by choice but as a consequence of inheritance. The two
uses of the word ‘sin’ are related as cause and effect. Acts of sin spring from within, that is, from
the law of sin in all of us. Our bodies naturally produce lusts (strong urges and desires), many of
which are contrary to God’s will and purpose. When these are adopted they produce acts of
disobedience, which are otherwise called sin (James.1:13-15).
We read in the scriptures that man needed deliverance from both sin and death. Deliverance
from both of these is the outcome of both Jesus’ death and his resurrection. In Jesus’ death,
God condemned sin - in his flesh (Rom.8:3, Heb.2:14), and when God raised Jesus from the
dead, He vanquished the law of sin as well as death’s dominion in him, and thereby in all
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others who are one with him (Rom.6:9-10, Rom.6:3-4, Rom.8:2, 1.Pet.3:21). Jesus’ death and
resurrection were both essential to complete God’s purpose (Rom.4:25, 5:9-10, 1.Cor.15:1-4).
It is in this area that the purely penal-substitutionary view of God’s work in Christ fails badly and
the model is shown to be incomplete. We, who are both sinners and mortal, need deliverance
from both sin and death. This deliverance is available to all who are in Christ, which is why both
the death and the resurrection of Christ were considered first principles of the gospel message
(1.Cor.15:3-4, Heb.5:11-6:2).
1.Cor.15:1-4. “Moreover, brethren, I declare to you the gospel which I preached to you, which
also you received and in which you stand, by which also you are saved, if you hold fast that word
which I preached to you—unless you believed in vain. For I delivered to you first of all that
which I also received: that Christ died for our sins according to the Scriptures, and that He was
buried, and that He rose again the third day according to the Scriptures,”
This is also why a denial of Jesus’ humanity, i.e. he came in the flesh, and of his subsequent
resurrection destroys God’s saving work in Christ (1.Cor.15:17-19, 1.Tim.2:18), and can leave us
with no faith or hope. Those who are in Christ die with him now, that they might live in him
NOW. They also live in hope of the fulfilment of all God’s promises, which will be realised at the
resurrection of the just (Lk.14:14, Rom.6:3-5). This is the essence of the saving truth in Christ,
which is said to have ‘promise of the life that now is, and of that which is to come’ (1.Tim.4:8).
Finally, the Bible’s teaching is very simple. God forgives our sins and cancels our debt. “Then the
master of that servant was moved with compassion, released him, and forgave him the debt”
(Matt.18:27). This is not about a substitute paying our debt or being punished for our sins. The
Gospel of the grace of God is about the forgiveness of our sins through the forbearance of God
(Rom 3:25), which is why we pray “forgive us our debts, as we forgive our debtors” (Matt.6:12).
Jesus Gave himself as a Ransom for Many.
The figure of Jesus as a ransom is used in a number of NT references. We will now look at these
and also at the word ‘anti’ (ἀντί), which means "instead of”, as we noted in the previous
chapter, and consider how the word is used in conjunction with the figure of a ransom.
Firstly, it is important that we understand that a ransom is not to be confused with a sacrifice. A
ransom is the payment made to release someone who is held captive. The following references
detail the places where this word is used. In these, the word ‘anti’ (ἀντί) is used in association
with the word ransom (lutron). In each reference, the idea of an exchange is intended.
Matt.20:25-28 (Mark.10:45). But Jesus called them (the Apostles) to himself and said, ‘You know
that the rulers of the Gentiles lord it over them, and those who are great exercise authority over
them. Yet it shall not be so among you, but whoever desires to become great among you, let him
be your servant. And whoever desires to be first among you, let him be your slave – just as the
Son of Man did not come to be served, but to serve, and to give his life a ransom (lutron) for
(anti) many’
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1.Tim.2:4-6. (God) who desires all men to be saved and to come to the knowledge of the truth.
For there is one God and one Mediator between God and men, the Man Christ Jesus, who gave
himself a ransom (anti-lutron) for (huper) all, to be testified in due time.
There is a slight difference in meaning between these references. In the first, Jesus gave his life
as a ransom in place of many, and in the second it says that he gave himself as a ransom on
behalf of all. The difference between the many and the all may refer to him being available for
all, but not all availing themselves of the benefits of his ransom.
The other important point that Jesus makes in this context is that of serving the needs of others.
The giving of his live as a ransom was the ultimate act in the service of others. Importantly,
disciples are called upon to do likewise, as the following reference shows.
The idea of a ransom literally carries the meaning of a price being paid for redeeming or
liberating others. In this case, we are told that the price paid was Jesus’ ‘life’. The obvious point
being made is that by dying he paid for our liberation from sin and death. This was the ultimate
act of service on the behalf of others. As noted, this is what all disciples are called to do.
There are other NT words that carry this same sort of idea. The Greek words that are translated
‘redeem’ and ‘redeemed’ (lutroo = λυτρόω)’ (Titus.2:14, 1.Pet.1:18), carry a similar meaning.
They also speak of what was done for us.
We also find similar ideas in the usage of the commercial term ‘bought’ (ἀγοράζω), as in being
‘bought with a price’ (1.Cor.6:20, 7:23, 2.Pet.2:1). Similar ideas are also found Acts, where Paul
exhorts the Elders at Ephesus ‘to shepherd the church of God which He purchased with His own
blood’ (Acts.20:28). The idea being that they now belonged to God, as He paid for them and
their release with the blood of His own son.
This language is probably based on the practice of paying the price needed to liberate a bond-
servant or slave, as was common in those days. Related ideas are found in Rom.6:16, 19, where
Paul speaks of them as formerly being ‘slaves to sin unto death’, but now as slaves of obedience
unto righteousness and holiness. All of these terms and ideas are figures drawn from the real
societal experiences of those days. They are not to be taken too literally, but rather seen as
figures which can be understood and appreciated, while at the same time being motivational.
Interestingly, Moses was also called a ‘deliverer’ (lutrotas = λυτρωτής Acts.7:35), which again is a
related word to ‘ransom’, but in this context means one who effects a release. In this instance,
the concept of a price being paid is spoken of in the Prophets. Israel was redeemed or saved
from Egyptian bondage, and in that imagery they were delivered from slavery. For them, this
was effected by their faith in God and their participation in the Passover (Heb.11:28), wherein
they were saved and the firstborn of Egypt were slain. The price of their redemption was the
judgement upon Egypt as experienced in the ten plagues. Again, the usage of ‘ransom’ language
is clearly to be understood as a figure. The Prophet Isaiah also speaks of it this way.
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Isaiah.43:3. For I am the LORD your God, The Holy One of Israel, your Savior; I gave Egypt for
your ransom, Ethiopia and Seba in your place.
Here in Isaiah God is saying that He gave Egypt, Ethiopia and Seba as a ransom in Israel’s place,
that He might save them. Contextually, this may relate to the diversion of the aggressive and
destructive Assyrian armies away from Jerusalem in the days of Hezekiah, and toward those
nations mentioned. Again, the language is quite clearly figurative, and is not to be understood in
terms that are too literal – i.e. it was like a ransom.
In the NT we are clearly told that Christ’s ransom for us was not something that we could do for
ourselves but something that God, through Jesus, did for us. This is presented as a great action
of love and kindness, as the context of the words show. In God’s great scheme of salvation, it
was necessary for our redemption that Jesus die (Lk.24:46), and that by way of the figure of a
ransom, a price was paid that we might be released from the inevitable Law of Sin and Death.
Again, when we consider these words we must constantly remind ourselves that these are only
figurative terms and concepts. The ransom price of release is not to be considered as a literal
transaction, or that God or Sin or Death or the Devil was somehow paid by Jesus’ life.
If that were literally the case, then Jesus should have remained dead and in the grave, because
his life was the ransom price and should have remained forfeit. Some groups34 have taken these
words too literally, and have ended up believing that our sins were somehow attached to Jesus’
physical body, and therefore his body could not be raised from the dead as it was the ransom
price. They of course stumble over some simple Scriptural texts such as John.2:19-21. This is why
it is important that we understand that the language is figurative, to illustrate the point at hand.
That is, that the price paid to save us from sin was very high, and that we now belong to God.
The Apostles had a ministry of reconciliation (2.Cor.5:18-20). The Greek word “reconciled /
reconciliation” (katallassō) can mean “to change, or exchange” something like coins with
something of an equivalent value. In this it can have a transactional feel to it, but again it is only
a figure used to describe our “reconciliation” to God on the basis of what was accomplished in
Christ’s death (Rom.5:10). We can confirm this meaning when we consider the fact that this
same words is used in 1.Cor.7:11 to describe a wife being reconciled to her husband.
The imagery used in the NT to describe the atonement.
We believe that the atonement should be understood as the unfolding of a passionate drama -
of God rescuing His creation from the power of sin & death. This basic approach to the
atonement is similar to the “Christus Victor”35 (Christ the victor) view.
34
The Jehovah’s Witnesses do this with their concept of atonement, and end up having to deny the physical
resurrection of Christ’s body.
35
“Christus Victor” - Gustav Aulén, who writes - "the work of Christ is first and foremost a victory over the
powers which hold mankind in bondage: sin, death, and the devil.“
https://www.theopedia.com/christus-victor
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This approach sees the atonement as a drama, a passion story of God triumphing over evil and
liberating humanity from the bondage of sin. It sees the Penal Substitution as not rooted in a
biblical understanding, and notes that “the early church father's primary model of the
atonement was the dramatic image of Christ overcoming sin, death, and the devil…” (Aulén)
While theological arguments often tend to be legalistic, yet they cannot express the full depths
of this subject. When describing the atonement, the Bible often uses language that speaks to
the heart, that transcends our ability to categorize it into neat little compartments and
systems.
Given that this is the way the NT writers explain the atonement, it is therefore important to
understand and appreciate the colourful imagery used in the NT writings and see this as
complimentary to the central theme of the atonement – of God condemning sin.
Jesus needed saving also.
The ideas that Jesus also needed to be saved is foreign to some Christians. In the common model
Jesus is God. He was only human so that he could experience humanity and be an offering for
sin. We believe that this model is incorrect, as it does not tell the whole story.
How was Jesus able to redeem us through his sacrificial death, and what principles are at work?
We are clearly told that by dying on the cross, ‘God’ vanquished or ‘condemned sin in’ Jesus’
‘flesh’ (Rom.8:3). This can only mean that he too had the same sin-prone or sinful flesh as those
whom he came to save (Rom.8:3, Heb.2:14). The simplicity of this concept is in stark contrast to
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the traditional view, but completely in line with Scriptural teachings when we correctly
understand the basic model being depicted in the Bible.
On the third day after his crucifixion, God raised Jesus to a new type of life so that, ‘death no
longer has dominion over him’ (Rom.6:9-10). This was necessary because, as a consequence of
his humanity, Jesus also needed to be saved from his inherited mortal condition. This is the
reason that he cried ‘to Him who was able to save him from death’ (Heb.5:7).
The key to understanding this is to grasp what God did in and through Jesus, and how Jesus
himself was affected. We are told that God saved Jesus from the power of sin and death (i.e. the
law inherent in his nature), and that through his obedience and by his subsequent resurrection
he obtained ‘eternal redemption’ (Heb.9:12), both for himself and for those who are ‘in him’.
His redemption was tied to his own faithful obedience unto death (Phil.2:7-8), which is why God
raised him from the dead, ‘through the blood of the everlasting covenant’ (Heb.13:20).
We must never lose sight of the fact that what God did through Jesus was ultimately for us. We
are the ones with the desperate need, for we are both mortal by birth and sinners by practice.
By being in Jesus and thereby one with him, we can share in the benefits of God’s work in him,
both from what was accomplished in his death and in his resurrection.
His life was a ransom for us, for we could not affect this release. Only God could do this, and he
did this through His work in Christ. It is only of benefit to us if we are in Christ, for when we are
buried with him by baptism into his death the ‘old man is crucified with him,’ and ‘a new man’
is born in the likeness of Christ’s resurrection (Rom.6:3-7). In this way we are reconciled to God
by Christ’s death, and saved by his (resurrected) life (Rom.5:9-10, 6:4, 1.Pet.2:24, 3:21).
The concepts of redemption are well known to us. We use these figures in everyday speech.
There is a well-known documentary on World War II called ‘The Price of Peace’ which utilizes
this terminology. The underlying theme of the documentary is that the peace we now enjoy is
the result of the sacrifices made by many combatants during the war years. This does not imply
a transactional relationship, but a beneficial one. We benefit from what they did, in all the
terrible experiences and destruction of those days. God’s work in Christ can be readily seen in
the same light, as we too stand as beneficiaries of all that God worked in and through him for us.
Why did a loving God allow His Son to die in such a brutal way?
The answer to this question provides the key to understanding God’s atoning work in and
through His Son. The scriptures are quite clear in their testimony. Peter said - ‘Him being
delivered by the determined purpose and foreknowledge of God, you have taken by lawless
hands, and have crucified, and put to death; who God raised up, having loosed the pains of
death, because it was not possible that he should be held by it’ (Acts.2:23-24).
We can see in these words two purposes. Firstly, we see God allowing His Son to be ‘delivered’
into the hands of evil men (Lk.9:44, 24:7), whereas we see the record speaking of evil men
delivering up Jesus to be brutalized and crucified (Matt.27:2, 18, 26, Lk.23:25, Jn.19:11). In these
two purposes we see two attitudes and objectives being outworked.
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Firstly, we see man’s attitude to God. The Jewish leaders were jealous and hated Jesus. They
orchestrated his capture and trial, advancing false witnesses so that they could put him to death.
They delivered him to the Roman authorities who alone had legal power to put him to death. All
parties involved acted in an evil way. They brutally punished and killed Jesus for all that he stood
for, probably as a warning to his followers. In this evil deed they were reproaching God, for the
Scriptures tell us that Jesus only did his Father’s will. Thus it is written, ‘For even Christ did not
please himself, but as it is written, ”The reproaches of those who reproached You fell on me”’
(Rom.15:3, Ps.69:9). Was this evil deed just? No, and nowhere in the NT is it presented as just or
right (Acts.3:13-15). At best it is depicted as the work of ignorant men (Acts.3:17). Yet for all this,
God allowed these things to happen (John.19:11, Rom.13:1). Notably, Jesus’ violent death had
been prophesied by all the Prophets (Acts.3:18, Lk.24:25-27).
Secondly, we see God’s purpose being outworked. Although those in authority had Jesus cruelly
put to death, God was in control of the situation (Acts.2:23). In the events that unfolded God
was working with Jesus for the salvation of man. By Jesus dying this way, God’s word and
purpose, as declared by the Prophets of Israel, was being fulfilled (Luke.24:25-27, 44-46). Thus
Jesus was to die ‘for our sins, according to the scriptures’ (1.Cor.15:3). We are told that Jesus
‘was delivered up because of our offences’ (Rom.4:25), and that God ‘did not spare His own
Son, but delivered him up for us’ (Rom.8:32). Importantly, in his death SIN, the cause of all our
troubles and the cause of all wickedness and rebellion in the world, was condemned (Rom.8:3).
One of the important lessons God wants us to grasp in the brutality of Christ’s crucifixion, is
His opinion of Sin. This is the element that is missing from the Jesus=God model, which has been
adopted by most mainstream churches. They sadly do not believe that Jesus was just a human
like the rest of us, or that carried in his own body the same sin-prone, unclean nature that is
common to all of humanity. That is, that he shared in his body, in the essence of his physical
nature, the cause and source of all sin that exists in humanity. This condition is called in the
Scriptures; ‘the body of sin’ or ‘sin, in the flesh’, or ‘a law of sin’, and ‘a law in my members’.
Jesus partook of this same nature so that he might be of the same ‘flesh and blood’ as those
whom he came to save. By dying on the cross, God through Jesus was declaring to all people that
‘SIN’ was condemned (Rom.8:3) – (Sin is here used as a noun, and speaks of the law in our
nature). God did this because we are too weak to overcome sin, and because sin is the source
and cause of all humanities problems. Sin works against all of God’s purposes and has been
responsible for the death of millions since the beginning.
Few come to understand this profound declaration that God was making through Jesus, upon
the cross. Jesus himself agreed with this assessment of the human condition - So Jesus said to
him, “Why do you call Me good? No one is good but One, that is, God (Mk.10:18). This is also
what the scriptures mean when they tell us that he was obedient unto death, even the death of
the cross (Phil.2:8). In this way Jesus’ brutal death was a public exhibition for all to see. For this
reason God ‘set forth’ or exhibited Jesus (Rom.3:25) upon the cross in a very public place during
one of Israel’s most important feasts. The words ‘set forth’ speaks of an exhibition or display,
and in the context of his death shows that it was for all to see and understand.
What exactly are we to see and understand in the brutal death of this innocent man upon the
cross? There is no doubt that we are to realise the extent of God’s love in how far He was
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prepared to go to save us, by destroying Sin. This was demonstrated in Christ’s death upon the
cross - ‘But God demonstrates His own love toward us, in that while we were still sinners,
Christ died for us’ (Rom.5:8). This demonstration of love affects all who understand and
appreciate it, for they are ‘compelled’ by this knowledge (2.Cor.5:14).
Another very important thing to note about Christ’s death was that his offering was totally
voluntary. Although the Father required it, He gave Christ the power to freely choose to obey or
not to obey, even to the last. This is what Christ meant when he said, “Or do you think that I
cannot now pray to My Father, and He will provide Me with more than twelve legions of
angels? How then could the Scriptures be fulfilled, that it must happen thus?” (Matt.26:53-54).
This expresses the depth of Christ’s love to God, and towards us (Rom.5:8, Gal.2:20).
How did Jesus bear our sins in his own body?
We noted earlier that the mode of Jesus’ death demonstrated God’s opinion and just
condemnation of sin. We also recalled that Jesus was ‘offered to bear the sins of many’
(Heb.9:28) and that he ‘himself bore our sins in his own body on the tree’ (1.Pet.2:24). Neither
of these references tell us how Jesus bore our sins in his body. Those who say that God took our
guilt and attached it to Jesus and then punished him instead of us are only speculating upon this
point, for they have no real explanation on how this was done. As we noted earlier, this concept
is based upon an incorrect model of Jesus being God. Once we see past that view we can then
see the authentic Jesus and what God was declaring in and through him.
How then did Jesus bear our sins? One way to think about this is to recognise that to bear
something is to carry it, or to carry the responsibility and care of it, as in the strong bearing
(carrying) the infirmities of the weak, or of God bearing (carrying) Israel in the wilderness.
Rom.15:1. We then that are strong ought to bear the infirmities of the weak, and not to please
ourselves..
Gal.6:2. Bear ye one another's burdens, and so fulfil the law of Christ.
Exod.19:4. Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings,
and brought you unto myself.
Is.46:3-4. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which
are borne by me from the belly, which are carried from the womb: And even to your old age I
am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and
will deliver you.
Is.63:9. …in his (God’s) love and in his pity he redeemed them; and he bare them, and carried
them all the days of old.
Moreover, in the Law of Moses, Bearing sins is used in two main places. These are – 1) The
offering of the live goat, on the day of Atonement, bearing away the sins of the people
(Lev.16:20-22), and 2) the high priests duty, for Aaron was to bear the names of the children of
Israel before the LORD on both shoulders of the ephod (Exod.28:12), on his breastplate
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(Exod.28:29-30), and upon the golden plate on his forehead, thereby bearing the iniquity
(Exod.28:38).
Furthermore, the gospel record states that Jesus healed the sick -
Matt.8:17. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself
took our infirmities, and bare our sicknesses.
These words are used in the context of Jesus healing the sick, and tell us that Jesus was charged
with bearing/carrying the responsibility of feeling for and healing the infirmed (Isaiah.61:1,
Luk.4:18). When he healed the sick he seems to have personally felt the power go from him to
heal them (Luke.8:46). Matt.8:17 is quoting from Isaiah.53:4-6, 11, and suggests that his motive
shows his empathy towards those who suffered under sin’s dominion. He, being a man, shared
their common condition of infirmity (weakness) (Heb.5:2-3), he bare their sicknesses and
empathized with them. He was one of them, afflicted with the same inherent weaknesses. He
was specially sent to carry the responsibility of their salvation & personally felt this burden
always. Paul uses this to idea to speak in similar terms about his responsibility (2.Cor.11:28).
Discipleship means following Christ’s example, so that just as ‘he laid down his life for us: and
we ought to lay down our lives for the brethren’ (Luke.14:27, 1.John.3:16). Therefore, just as
Jesus carried the burden of responsibility and care for our redemption – in his own body as
one of us, so we ought to follow his example by doing the same for others.
Paul says that our reconciliation to God was based upon certain fundamental principles, ‘For He
(God) made him (Jesus) who knew no sin, to be sin for us, that we might become the
righteousness of God in him’ (2.Cor.5:21).
The question is – how was Jesus made sin for us? This reference does not tell us how this
happened. It only speaks of the outcome – “that we might become the righteousness of God in
him”. In this place Paul is using abbreviated language. He has told us elsewhere that our basic
problem is sin which comes from our innate sinfulness. To deal with this problem and reconcile
us to God, God made Jesus to be sin for us, that he might condemn sin itself in the body of Jesus.
He did this by and sending Jesus in the same flesh and blood we all share, to condemn sin.
In contrast to this, the common view is that ‘the guilt and punishment for our transgressions’
were somehow transferred to Jesus at the time of his capture – and he bear the death penalty
for our sins by experiencing death. We can confirm this with the words of Billy Graham, who
claimed, “Jesus came to do three days work, to die, to be buried and to rise.” 36 This is the
commonly accepted teaching in many mainstream churches. It is for this reason that many
conclude that to accomplish His purpose of defeating sin, God became a man so that He could
die in place of us. This is the commonly accepted model in the theology of most Protestant
churches, but the Catholics and Orthodox hold a different position of this.
There are some major shortcomings with this interpretation.
36
“What is the Gospel?” Roy Gustafson, Billy Graham Association, 1980. Also see the same point being made in
the note in “The One God, the Father, One Man Messiah Translation” Page 37.
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1) It is saying much more than 2.Cor.5:21 is communicating. It is clear from the context that
Paul is speaking here about his ministry of reconciliation, and how an integral part of that
ministry is about how we are we are saved by the death and resurrection of Christ (V 14-15).
2) We suggest that Paul means that Jesus came in the same sin-prone flesh that we have ….
and in this way he was made sin for us. Similar terms are found in Romans & Hebrews.
3) The penal-substitution view often presents God as being angry and strangely unjust. In
substitution, God punishes the innocent for the crimes of the guilty, which is a concept that
is foreign to every principle that God has established and revealed.
4) Those who say that he only became a man so that our sins could be transferred onto him,
end up separating Jesus from the human condition and experience. In the view of some, his
connection to our infirmities and weaknesses is different to ours. Those who hold this view
generally say that Jesus had a different nature to ours, one that was not inherently sin-prone
and unclean or one that he needed to be saved from. This is a similar position to those in
John’s day who said that Jesus had not ‘come in the flesh’ (1.Jn.4:1-3, 2.Jn.7).
5) There is no just reason for the resurrection of Jesus. If he died in place of us, then he should
have remained dead. What the holders of this view have to do is change the meaning of
death, so that it only refers to ‘the moment or experience of dying’. But death actually
means being dead. If he died as a substitute in place of us, then God cheated on the
transaction by raising Jesus to life. He should have remained dead.
6) It is not just the death of Christ that is essential for our salvation. The scriptures tell us that
the resurrection of Christ was also for our salvation. Paul says that if Christ was not raised,
then we are yet in our sins (1.Cor.15:16-17), for we are saved by his (resurrected) life
(Rom.5:9-10, 1.Pet.3:21). This makes little sense if he was a substitute for our sins.
7) The substitution model is linked to the idea of debt repayment - that Christ somehow paid
off our debt with his own life as the forfeit price. Strictly speaking, if that were so then we
would not need forgiveness for our debts as they have already been paid. Rather, the
Biblical model is that God plainly forgives us, and cancels our debt (Matt.18:27, 6:12).
Jesus came in the same flesh as those he came to save.
Our fellowship with God and our hope depends upon understanding that Jesus came in the same
flesh as us (1.Jn.4:1-3, 2.Jn.7). Some theories make Jesus of different flesh to us (Gnosticism).
Some even propose that Jesus’ human form was simply a shell through which the Divine was
incarnate, so that he could suffer for us. This is similar to the Hindu concept of an ‘Avatar’, an
example is seen in the modern movie to that same name.
The important point is that if Jesus were fully God, then he could not stop being God to be a
man. This point is made by the famous Evangelical Pastor, Charles Swindoll. He wrote, “John the
Baptist came into being at his birth – he had a birthday. Jesus never came into being; at his
earthly birth he merely took on human form…. Here’s an amazing thought: the baby that Mary
held in her arms was holding the universe in place!”37
37
Jesus: When God Became a Man, W Publishing Group, 1993, Pages 1-8.
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While we do not agree with this view, some of the problems raised are countered with the
theory of “Hypostatic Union”38, which was developed to try and explain the mystery. But they
must reason this way because of a fundamental misunderstanding of what has been revealed
about Jesus Christ, and of what God was accomplishing in his life and death.
Many sincere people believe that Jesus was actually God himself, in the form of a man as a type
of incarnation. Interestingly, this was a common idea in many of the pagan cultures and religions
that existed in NT times. We have an example of this in Acts.14:11.
Acts.14:11. Now when the people saw what Paul had done, they raised their voices, saying in the
Lycaonian language, “The gods have come down to us in the likeness of men!”
To conclude that Jesus was an incarnation or an avatar makes Jesus fundamentally different to
us (humans). Unfortunately, this changes the principles at work, and particularly those involved
in God condemning sin in the flesh. Sin being the cause of all our problems (Rom.8:3).
Why was it so important for believers to correctly understand this? The simple reason is that if
Jesus did not come in the same flesh and blood as us, as one of us, then he could not bear our
sins in his own body and his sacrifice would be of no value to save us. Jesus shared our sin prone
nature from his birth, for he was also compassed with infirmity (Heb.4:15-5:2). How? By having
within him the same propensities, instincts weaknesses and mortality common to man, which
are called the ‘law of sin and death’ (Rom.7:17-25). Yet he was obedient, having never sinned.
Jesus was born with a ‘body of death’ (Rom.6:24, Rom.6:9-10), for he was mortal like us. He
grew in wisdom and stature (Luke.2:52), and he was also tempted by sin (Heb.2:17-18. Heb.4:15-
5:2). He too had limited knowledge of the things of God (Mk.13:32). He learned obedience by
the things that he experienced and suffered (Heb.4:8). On the point of death, he cried to God to
save him from death (Heb.4:7), even though he could in effect have saved himself (Matt.26:52-
53). When he died, he ceased to exist, just like we do. He was subsequently raised from the dead
on the third day and perfected a in body (Heb.4:9) that is now holy (Heb.7:26). It was not just his
human shell that died, but the person himself. All these qualities are uniquely human. They are
not the qualities of God (James.1:13). The overwhelming evidence is that this Jesus was a man,
albeit a very special man, for he was both Son of God and son of man (Luke.3:22, 38).
It was therefore because of his humanity that Jesus was made to be ‘sin for us’, and also how he
‘bore our sins in his own body on the tree’. In other words, he bear the burden of our sin-prone
nature with its inherent law of sin within – remembering always that he was a sinless possessor
of our weak, sin prone human nature (2.Cor.5:21, Heb.4:15).
He had to share our infirmities, in his nature, so that God could ‘condemn sin in the flesh’, that
is in Jesus’ flesh (Rom.8:3). This was the way God determined to condemn sin. For this to
happen Jesus had to have the same type of flesh that we have (Heb.2:14), because Sin, as a
38
The “Hypostatic Union” is meant to explain the combination of divine and human natures in the single
person of Christ. That is, how the creator of the universe could be both immortal and eternal, while at the
same time being a man of limited understanding (Mk.13:32), power (Jn.5:19) and mortal nature (Rom.6:9-10).
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(physical) law, can only exist in the flesh. It cannot exist outside the body and it cannot be
transferred to another except by symbol alone.
It was therefore by means of death, his death on the cross, that sin was condemned. This was
God’s exhibition (προτίθημι = protithēmi, Rom.3:25) for all to see. All who understand their
need and believe in what God did for us through his son, share in the benefits of his sacrifice.
They take up their cross daily, and follow him (Luke.9:23-25), for his life and his offering are
understood by them to be a demonstration of that which is due to the flesh. They too
acknowledge that human nature is rightly related to death, as a result of God’s just sentence.
Once these concepts are understood and we appreciate the real humanity of Jesus, then we can
also understand the power and the beauty of the representative nature of his sacrifice. When he
was being beaten and crucified, it was the just punishment for our sins, for he shared our flesh
and blood. As a sharer of our nature, we were crucified with him (Gal.2:20). The punishments he
experienced were for us, for our benefit and salvation - ‘he was wounded for our
transgressions, He was bruised for our iniquities; the chastisement of our peace was upon him,
and by his stripes are we healed’ (Is.53:5). ‘By his knowledge My (i.e. God’s) righteous Servant
shall justify many, For he shall bear their iniquities’ (Is.53:11).
We see an example of this language type in the OT, where God speaks in similar terms of his
relationship with Israel. He says in Isaiah.63:9, that ‘In all their affliction He was afflicted, And
the Angel of His Presence saved them; In His love and in His pity He redeemed them; And He
bore them and carried them All the days of old’. In this reference God says that he experienced
the anguish of their afflictions. He could empathise with them as a father does a son, because he
loved them dearly. Yet in the situation that Jesus experienced, it was more personal. He was
fully human, and felt all the same things we do. He felt our fears, doubts, weaknesses, the
temptation to sin, and all else associated with the human condition, for he too was flesh. In this
he is able to fully empathise with us in our weakness (Heb.4:14-5:2).
God was not punishing him for our sins, but Jesus willingly shared these degradations so that he
might identify with sinners, by being one with those whom he came to save. He represents all of
us who are sinners, so that we might suffer and die with him on the cross and be considered
‘dead to sin’ in him and with him (Rom.6:3-7). Those who know him and believe in him are fully
merged with him in character and purpose. They are dead with him on the cross (2.Tim.2:11,
Col.2:12-13). They are one with him in that unique bond that Jesus spoke of in John.17:11, 22.
According to the allegory in Genesis, in stark contrast to Adam’s behaviour, Jesus was willing to
suffer and die to sanctify and cleanse his precious, yet sinful bride (Eph.5:25-27, 32, Rev.19:7-8).
In this way he was the ‘propitiation’ (like the mercy-seat over the ark, as the means and place of
God’s mercy. Rom.3:25, Heb.9:5) for our sins, and not ours only but for the sins of the whole
world, if only the world would accept him (1.John.2:2, 4:10). In him we can find peace with God
(Eph.2:14, Col.1:20), and salvation (1.Thes.5:9).
Conclusion.
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Quite remarkably, on close analysis the traditional view of the purely penal-substitutionary
nature of Christ’s sacrifice ends up with Christ dying to save the old man of the flesh. In this
view, if he took our place upon the cross that we might live, it is the old man of the flesh that has
been saved. This is not in accord with the Scriptural teaching, for we are to be dead with Christ
so that we might be raised up together as “a new man” with him. If Jesus’ offering of his life was
substitutionary in this way, then his offering follows the same pattern as those offerings used in
foreign cultures, where the offering was to a foreign god. That is the stark reality of this position.
These concepts are foreign to the Bible. Paul said ‘This is a faithful saying and worthy of all
acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief’
(1.Tim.1:15). This salvation is available to all ‘in Christ Jesus’. The only way sinners can avail
themselves of this salvation is by being born again, which is also called - being born from above,
or born of God. This is the reason why the NT places so much emphasis upon the need for a new
birth (John.3:3-7). It is not the old man that is to be saved by Christ’s death, for it was crucified
with Christ that the body of sin might be destroyed (Rom.6: 6; 8:10, 13). We must be ‘crucified
with Christ’, as Paul says in Gal.2:20.
Baptism into Christ is the outward sign by which we are accounted as crucified with Christ
(Rom.6:3-7), as well as being born again into this new creation in Christ Jesus (2.Cor.5:17).
Therefore, baptism is the answer of a good conscience towards God (1.Pet.3:21), as it
acknowledges the necessity of both death and resurrection, if we are to partake of salvation and
life eternal. This saving grace is available to all on the basis of their faith in God and in what was
done in and through His son, for God’s purpose is to make us one in Christ Jesus (Col.1:26-29).
Therefore, it is very important to correctly understand the humanity of Jesus. Although he is

‘The Son of God’, he is also ‘The Son of Man’ that he might be one with us. God’s purpose with
man is bound up in Jesus. This has been so since the very beginning (Eph.1:3-11, 1.Pet.1:18-21).
This is the great point of emphasis made by the writer to the Hebrews (Heb.2:9-18). We must
come to know this man, Christ Jesus (Act.2:22-24, 1.Tim.2:5), for salvation is only available in
the name of this man (Acts.4:10-12, Acts.13:38-39, 17:31). Notice that the emphasis is always
upon the ‘man’, for his humanity is essential for our salvation.
The scriptural principle is very simple. Paul said that ‘death no longer has dominion over him
(Christ)’ (Rom.6:9). Again, speaking of disciples, he said ‘for he who has died has been freed
from sin’ (Rom.6:7). Yet complete freedom from sin means more than death. It is based upon
the resurrection of Christ. As Jesus said, “Because I live, you will live also” (John.14:19).
For us, the solution to sin is death in Christ, followed by the new life in Christ. This new life is
based upon a totally different basis to what we inherit from Adam. It is based upon Christ’s
resurrection from the dead, for we are “saved by his life” (Rom.5:10). This is the power of Jesus’
resurrection that Paul sought to know (Phil.3:10). Being in Christ is life, for God accounts us as
dead in Christ when we believe the Gospel and are baptised into Christ’s death. All servitude and
bondage to sin is finished, and we are now to consider ourselves “to be dead indeed to sin, but
alive to God in Christ Jesus our Lord” (Rom.6:11).
Finally and importantly, the graphic description of Christ’s suffering is designed to impress us
with the wonder of God’s Love, which is demonstrated by how far He is willing to go to save us
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from the power of Sin. For God ‘spared not his own Son, but delivered him up for us all’
(Rom.8:32). This is what He was willing to do to save us from sin and death. This knowledge and
this imagery is designed to shock us and thereby impel us onwards in the Love of God. The
knowledge of these things is to make us confident that God is for us and will always be with us,
to help and to save us (Rom.8:31-39, 2.Cor.5:14), if we would only learn to trust in him.
Paul says that God’s wisdom is very different to man’s. He says that ‘we preach Christ crucified,
unto the Jews a stumblingblock, and unto the Greeks foolishness’ (1.Cor.1:23). The Jews
stumbled at a Crucified Christ, as their vision was only of a victorious Christ-King. They could not
conceive of the fact that Christ must suffer before he could enter into his glory (Acts.3:18,
26:23). In their view, if he Jesus was a fully obedient Jew then he should not have suffered this
way because only the most wicked deserved to be hung on a tree (Deut.21:23, Gal.3:13). Their
religious philosophy did not allow them to see ‘the flesh’ (their Jewish flesh) for what it was.
In like manner, the Greeks considered ‘Christ crucified’ as foolishness. To them, why was it that
the best of men should justly die this way? According to their cultural philosophy, the flesh was
good. It was to be cultured and developed. They therefore exercised both body and mind, so
that man might reach to an equality with the gods. How could the best of men be rightly related
to death? They could readily understand the sacrifice of one man for all, as their history was full
of such heroics. However, Christ crucified was contrary to every principle of their world-view.
Both Jew and Gentile, because of their flawed perspectives on the flesh, could not lift their
minds to see things through God’s eyes. They were mired by natural, man centred, thinking.
Christ on the cross was a public exhibition of the crucifixion of the flesh, and thereby of the
Law of Sin that the man, Jesus Christ, shared in common with all humanity. This makes no
sense to all man centred human philosophies. Humanity spends all their time developing the
flesh and satisfying its needs, because the foundation of most human cultures, religions and
philosophies are built upon the development and satisfaction of the flesh.
The Bible tells us that God’s wisdom and His ways are totally different to man’s. One of the
repeated ideas in the Bible is ‘That no flesh should glory in his presence’ (1.Cor.1:29, Lev.10:3).
For this reason, even the ‘flesh’ of Jesus was put to death in an open declaration of this
principle. Jesus’ flesh was like our flesh, as he was made in all points like we are. He had within
his flesh the same law of sin and death that plagues all of humanity and is the origin of all sin.
This is what Jesus meant, when he responded to the rich young man in Luke.18:19 - “So Jesus
said to him, “Why do you call Me good? No one is good but One, that is, God”. What did Jesus
mean? It is summed up in the following words; “All flesh is as grass, and all the glory of man as
the flower of the grass. The grass withers, and its flower falls away (1.Pet.1:24, Isaiah.40:6).
These words are applied to John’s ministry, and explain why Jesus was baptized – “Permit it to
be so now, for thus it is fitting for us to fulfill all righteousness” (Matt.3:15).
Col.2:13-15 speaks of the benefits that spring from both Christ’s crucifixion and resurrection, as
well as the nature and extent of his victory. We read of Jesus cancelling out our debt of
obligation to Sin. He did this by nailing it to the cross in his own body as he died unto Sin once
and for all time (Rom.6:7-10). The Law of Moses, by the very nature of its operation, was called
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the strength of Sin (1.Cor.15:56), not because it was unholy or evil, but because we are weak and
mortal, and unable to keep it. The Law, which demanded perfect obedience, demonstrated the
weakness and sinfulness of Sin (Rom.7:10-13). This was because the Law was ‘a shadow’, ‘but
the body is of Christ’ (Col.2:17, Heb.10:1). The Law was nailed to the cross in the body of Christ,
and with it our debt and obligations to Sin. By being baptized into Christ’s death, we are
considered by the Law as dead to the Law and also dead to Sin (Gal.2:18-19, Rom.7:1-6).
The rest of this concept is somewhat complex and often misunderstood by those who do not
appreciate the magnitude of the battle between God and the power of Sin. The Apostle John
said that “The whole world lies under the sway of the wicked one” (1.John.5.19). This wicked
one is Sin, who rules the world like a powerful king (Sin is here personified). Sin is ‘the prince of
the power of the air, the spirit who now works in the sons of disobedience’ (Eph.2:1-3). The
instruments of his power are those who serve and obey him (Rom.6:11-14). This is seen in those
who rule this present world, as they are ‘rulers and authorities’ on behalf of Sin. These rulers
can be either Jew or Gentile, each using their own laws to justify their actions.
These rulers, turned upon Jesus and brought about his death based upon false charges. In that
death they thought that they were victorious over him, whereas the opposite was actually true.
Sin itself (in the flesh of Jesus – Rom.8:3) was thereby condemned. It was by this means that the
basis of their authority and standing was voided. We therefore read of Jesus disarming the
foundation of Sin’s power ‘in himself’ (ἐν αὐτῷ), as the original Greek conveys. In so doing he
condemned the power of ‘Sin, in his own flesh’, and thereby in all (2.Cor.5:14, John.12:32).
Col.2:13-15 ESV. And you, who were dead in your trespasses and the uncircumcision of your
flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the
record of debt that stood against us with its legal demands. This he set aside, nailing it to the
cross. He disarmed the rulers and authorities and put them to open shame, by triumphing
over them in him (or ‘in himself’ ἐν αὐτῷ).
The ‘rulers and authorities’ in this verse (Col.2:13-15) refers to the same group to whom the
Apostles witnessed to (Eph.3:10) as well as those whom the disciples were exhorted to be in
subjection to (Tit.3:1). It is this group of civil and religious leaders who are, generally, called the
instruments of Sin’s power, who lead and direct all opposition to ‘the knowledge of the truth of
God’. They brought about the death of the Lord and thought that they had triumphed over him,
but the reality was the other way round. The Apostles wrestled with them, as these authorities
promoted and sustained the ‘darkness’ that engulfs the world. They rule by the instrumentality
of their civil and ‘spiritual’ power (Eph.6:12). Their actions in supporting ‘Sin’s power’ over men
(Sin is the god of this world) blinds the minds of men to glorious gospel of Christ (2.Cor.4:3-4).
Jesus bore witness to ‘the truth’ (John.18:36-38) that “All flesh is as grass, and all the glory of
man as the flower of the grass. The grass withers, and its flower falls away”. Even Jesus’ flesh
needed to be changed and ‘perfected’ (Luke.13:32, Heb.2:10, 5:9, 7:28), for “flesh and blood
cannot inherit the kingdom of God, neither can corruption inherit incorruption” (1.Cor.15:50).
He was fully one with us. It is unfortunate that very few people grasp the power of this teaching,
and consequently, few are able break free from the constraining influences of all man centred
philosophies, which are often disguised and presented as Bible truth. The concepts that we have
shown from the Scriptures are unlike any other teaching, in any religion or philosophy.
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Defining Satan, the Devil and Demons.
All that was done in Jesus Christ was of God’s design, it was all of God (ἐκ = out of God). It was
God’s design that we should be in Christ Jesus, by being both dead with him and alive with him.
In Jesus is the wisdom of God to save us from the Law of Sin and Death, because in Christ Jesus is
righteousness, sanctification and redemption. In this way only, all glory is to the Father, even
Yahweh, who made this possible for us. There is no glory to the flesh at any level.
1.Cor.1:26-31. For you see your calling, brethren, that not many wise according to the flesh, not
many mighty, not many noble, are called. But God has chosen the foolish things of the world to
put to shame the wise, and God has chosen the weak things of the world to put to shame the
things which are mighty; and the base things of the world and the things which are despised God
has chosen, and the things which are not, to bring to nothing the things that are, that no flesh
should glory in His presence. But of Him (God) you are in Christ Jesus, who became for us
wisdom from God—and righteousness and sanctification and redemption—that, as it is written,
“He who glories, let him glory in the LORD.”
Once we grasp all of these things, this leads us logically to the subject of Satan, the Devil and
Demons – where we should ask ourselves where this fits into the grand scheme outlined in the
Bible. This is a subject surrounded by a lot of superstition and tradition.
9. Defining Satan, the Devil and Demons.39
Before we look at the question of who or what the Bible calls “Satan, the Devil and Demons,” it
is important that we spend a little time laying some basic foundations, so that we build our
understanding upon sound scriptural principles and not upon speculation and fables.
The Origin of Evil and the Power of Sin.
The Bible’s teaching is clear. Sin came into the world as a result of Adam’s disobedience
(Rom.5:12). Sin today is the product of our natural innate lusts (desires) working in us. These
lusts are instinctive (James.1:13-17). They are not of God, but of the spirit that is in the world,
that rules the world (Eph.2:1-3). Sin is not ‘of the Father’, but is ‘of the world’ (1.John.2:15-17).
Evil is a manifestation of the Law of Sin in us – “I find then a law, that evil is present with me,
the one who wills to do good” (Rom.7:12-25). It manifests itself when we disobey God in
thought or deed (Matt.5:27-28). In the Bible, Sin is sometimes personified (Rom.6:12-14, 22-
23). It is called the ‘the prince of this world’ (John.12:31, 14:30, 16:11, Eph.2:2, 2.Cor.4:4)
because it (sin) rules mankind and the world through them. This world is contrasted to heaven
where God dwells. This is what Christ meant in the Lord’s Prayer, when he taught his disciples
to pray for the day when; ‘thy will be done in earth, as it is in heaven’ (Matt.6:10). ‘The prince of
this world’ refers to that which rules man and leads him astray - to do its bidding, which is sin
personified (Rom.6:12, 7:18-23). The Jewish and Gentile leaders of the first century, by their
actions, were manifestations of this spirit. Therefore, in them was the prince of this world
working. As Jesus said, they were the servants of sin, doing sin’s will (John.8:34).
39
This section on “Defining Satan, the Devil and Demons” is a shortened version of a much larger study that
presents more information on this subject, particularly on demons. It can be found on the link here.
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The following references personify Sin as ruling, working, and paying wages.
Rom.6:12, 16. Let not sin therefore reign in your mortal body, that ye should obey it in the
lusts thereof. …… Know ye not, that to whom ye yield yourselves servants to obey, his servants
ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?
Eph.2:1-3. And you He made alive, who were dead in trespasses and sins, in which you once
walked according to the course of this world, according to the prince of the power of the air,
the spirit who now works in the sons of disobedience, among whom also we all once
conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind,
and were by nature children of wrath, just as the others.
Many people think that Sin and Evil now have their origin outside of man, and thus come from a
supernatural malevolent being, sometimes called Lucifer, Satan or the Devil. In the NT times
many of these ideas came from sources outside the Bible – from foreign religious ideas which
had been assimilated into the Jewish culture. We see a glimpse of this in the records of
Matt.9:34, 12:24, Mark.3:22. In these references, the Jewish leaders attributed Jesus’ power to
‘cast out demons’ to ‘Beelzebub, the prince of demons’. There is no Scriptural OT foundation
that supports this conclusion. From history we know that Beelzebub was a Philistine god
(2.Kg.1:2-3, 6, 16), who was no god at all (Isaiah.44:8).
We likewise see this common prejudice, whereby ‘Lucifer’ is thought by some to be the name of
a supernatural malevolent being (a fallen angel). The idea comes from miss-reading Isaiah.14:12
KJV - “How are thou fallen from Heaven, O Lucifer, son of the morning”. The Hebrew word
“Lucifer” means a “shining one, light-bearer”, whereas the Greek word in the Septuagint means
a “bringer of dawn." The word Lucifer is taken from the Latin Vulgate, which translates the
original word as “lucifer,” meaning "the morning star, the planet Venus", or, as an adjective,
"light-bringing". As a result of using foreign ideas to interpret the Bible, in modern times
'Lucifer' has become a common label describing Satan or the Devil.
Some scholars believe that the Latin word “lucifer” refers to the planet Venus, while others
think it refers to the moon. What we know is that the original Hebrew word is not a proper
noun or name at all. It comes from the adoption of foreign ideas that has been inserted into the
text. Any un-biased reading of the full context of Isaiah.14 will show that the record is clearly
speaking about the King of Babylon who was scheming to attack Israel, ascend the Holy City of
Jerusalem and exalt himself above the Temple and Throne of God. Most modern translations no
longer use the term ‘Lucifer’ in this reference.
Significantly, in 2.Pet.1:19 Christ is (figuratively) called the “day star" – a reference which was
rendered ‘Lucifer’ in Latin Bibles. Moreover, some of the early Bishops40 were named Lucifer.
40
Lucifer of Cagliari – 4th Century AD. See the Link.
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Contrary to this synthetic approach, the foundations for all of the Bible’s teachings should be
discoverable in the OT Scriptures. They are silent on this matter. It is only by superimposing
foreign ideas upon the Bible that references like this can be used to support the theory. Anyone
educated in the things of God will know that the gods of the nations are no-gods. This is why
they are called the vanities of man - the product of man’s imagination (Rom.1:21-23).
There is only one God.
The Scriptural teaching is clear, there is only one God, and only one power in the universe. God
tells us in very plain language that there is no other power, and no other god besides Him. This
is particularly emphasised in Isaiah’s writings.
Isaiah.43:10. ““You are My witnesses,” says the LORD, “And My servant whom I have chosen,
That you may know and believe Me, And understand that I am He. Before Me there was no
God (EL) formed, Nor shall there be after Me.”
The word translated ‘God’ in this reference is the Hebrew word “EL” (pronounced ‘ail’), which
carries the idea of ‘power or might’ but is an appellation used of God. The message is clear …
there is no power other than God’s. This is very important to remember, for in ancient times,
idolatry was common, and among different nations there was a common belief in other gods
and of them having power. Yet the God of Israel says that He is alone God, beside Him there is
no other god.
Isaiah.44:6. “Thus says the LORD, the King of Israel, And his Redeemer, the LORD of hosts:
‘I am the First and I am the Last; Besides Me there is no God.”
Isaiah.44:8. “Do not fear, nor be afraid; Have I not told you from that time, and declared it?
You are My witnesses. Is there a God besides Me? Indeed there is no other Rock; I know
not one.’ ”
Isaiah.45:5-7. “I am the LORD, and there is no other; There is no God besides Me. I will gird
you, though you have not known Me, That they may know from the rising of the sun to its
setting That there is none besides Me. I am the LORD, and there is no other; I form the light
and create darkness, I make peace and create calamity; I, the LORD, do all these things.’”
This subject is not to be considered in relative terms, but in absolutes. It was not that God was
greater than some inferior god, but there were no other gods at all. For the ‘gods’ of the
Gentiles were vanity, or nothing (Isaiah.41:29, 44:9, Jer.51:17-18). Isaiah wrote these words
around the time of the rise of Zoroastrianism, which the Persians came to adopt as their
religion. It postulated dual deities of equal power, a god of good and a god of evil. The Persians
were soon to be world rulers, and so Isaiah’s words were a timely warning.
Like the prophets before him, Paul later calls all these gods vanities (Acts.14:15). They are
nothing in the world even though they were recognised and worshipped as gods by men
(1.Cor.8:4-6). In NT times, the gods of the nations (and their idols) were often called ‘demons’
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(1.Cor.10:19-21), and the OT Prophets along with Paul in the NT, says that these gods, idols and
demons are nothing more than superstitions.
1.Cor.8:4-6. Therefore concerning the eating of things offered to idols, we know that an idol is
nothing in the world, and that there is no other God but one. For even if there are so-called
gods, whether in heaven or on earth (as there are many gods and many lords), yet for us there
is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ,
through whom are all things, and through whom we live.
1.Cor.10:19-20. What am I saying then? That an idol is anything, or what is offered to idols is
anything? Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not
to God, and I do not want you to have fellowship with demons.
There is no doubt that the NT writers had all these concepts in mind as they fashioned the
record. After we have reviewed what the Bible says about Satan, the Devil and Demons, we will
summarize all these ideas and show how they are part of one unifying theme.
Can Angels fall into sin?41
If ‘supernatural malevolent beings’ exist, then where did they come from? Some NT Jews
thought that demons were foreign gods such as Beelzebub (Matt.12:24). Others Jewish groups
had developed more speculative theories on angels and demons. These speculations are clearly
seen in the Apocryphal42 writings of the time. Most of these are based on the assimilation of
foreign ideas. The apostle Paul called these “Jewish fables” and warns disciples not to give heed
to them (Tit.1:14). In later times, when the Christian church was likewise plagued by the
assimilation of many foreign ideas43 a complex theory of demonology was developed. Christian
theology appears to have integrated ideas from Jewish speculation and foreign mythology. In
later times, the theory came to involve the rebellion of a principal Arch-Angel, who was
supported in his rebellion by a host of lesser angels – none of which can be found in the OT.
These theories all assume that angels can and did sin, and that sin exists outside of the
human condition. To adopt this form of thinking involves embracing a number of larger
assumptions that are not supported in the Bible. What we do know about ‘heavenly angels’ is
that they are sometimes in God’s presence (Luke.1:19), they do His will (Psalm.103:20), they are
41
We supply a more thorough consideration on this in the larger article, “Defining Satan, the Devil and
Demons”, which is stored on the Vault, located here.
42
Fallen angels. There is quite a lot written on this subject in the Apocryphal writing. For example, the Book of
Enoch, which was written around 200 B.C, has in chapters 6-8, 20, 40 & 60 much information about rebel
angels coming to the earth and consorting with women, and of bringing all sorts of evil. It even goes to the
trouble of naming all the angels. Writings like these were part of the body of “Jewish fables” that Paul warns
against in Tit.1:14. This idea was based on the story-line found in Gen.6:1-2. This idea is also seen in Josephus’
writings, Antiquities of the Jews, Book.1,3,1.
43
See the section on philosophy’s influence upon the early Christian church, in the essay titled, “The Apostles'
Doctrine - Foundation of NT Faith.” Link is here.
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called serving spirits (Heb.1:7,14), and that they do not marry and cannot die. Our hope is to
one day be like them (Luke.20:35-36), escaping the influence of lust in our nature by becoming
sharers in the divine nature (2.Pet.1:4). These qualities imply that angels are currently sharers in
divine nature, and thereby unlike us.
To this writer, it seems a strange hope to be made like the Angels of God (Luke.20:34-36) if we
are still able to sin. Surely, becoming a sharer of divine nature (2.Pet.1:4) involves escape from
the power of Sin and Death that is so much a part of this world.
Jesus taught us to pray, ‘Thy will be done in earth as it is in heaven’ (Matt.6:10). These words
suggest that heaven, where God and his angels dwell, is a place where God’s will is done. This
describes a place without rebellion, or sin and death, which is unlike the world we live in.
The other important point to mention is that the word ‘angel’, in both the OT and the NT, does
not always speak of ‘heavenly angels’. The word simply means ‘a messenger’, and at times ‘an
ambassador’. Unfortunately, the original words are not always visible in English Bibles. For
example, using the KJV, in the OT the Hebrew word for ‘angel’ (malak), is translated into English
as ‘angel’ 111 times, as ‘messenger’ 98 times, and as ‘ambassador’ 4 times. In the NT, the Greek
word for ‘angel’ (angelos) is translated as ‘angel’ 179 times, and as ‘messenger’ 7 times.
We therefore suggest that the translation of the original word into our Bibles is somewhat
subjective. We need to think carefully about this when we read the Scriptures. In the NT, for
example, John the Baptist is called ‘the messenger of the Lord’, where the original word
‘messenger’ is the same as the word for ‘angel’ (Matt.11:10, Mark.1:2). It is also noteworthy
that the last book of the OT is called ‘Malachi’, a word which literally means ‘my messenger’ or
‘my angel’. Also of note is Gen.32:1-3, where we have ‘angels’ mentioned in V1, yet in V3 we
have the same word used of Jacob sending ‘messengers’ to his brother Esau.
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Taking all this information into account, we should therefore carefully consider the meaning of
the references that are used to support the fallen angel theory, such as 2.Pet.2:4 - Jude 644,
Rev.12:7-945. These references may rather be talking about mere human messengers.
A simpler way to consider this word is to think about the word’s primary meaning as ‘a
messenger’ or ‘an ambassador’. In other words, the word ‘angel’ refers to an activity, i.e.
‘bringing a message or acting as a representative’, rather than a type of being. This gives more
meaning to the record and will open our eyes to the subtler nuances of the Scriptural text.
44
When reading these sections of scripture, we must remember that they were written to Christians who
already knew what the Apostles taught. This is obvious in the text, as they are reminding them of what is
written in the OT. In other words, this is not meant to be understood as new revelation. Like most of the NT
letters, they used words and concepts that the intended recipients would have been familiar with.
Regarding “The Angels that Sinned in 2.Pet.2:4. Peter presents these in the correct order, which means that
the angels who sinned refers to those who sinned “before” the great flood. This fits with the genre (style) of
his argument, which is presented as two examples under one theme - V9 “the Lord knows how to deliver the
godly out of temptations and to reserve the unjust under punishment for the day of judgment.” Peter’s two
examples include both ideas; 1) V4-5 God spared not … the angels that sinned / the old world – but saved
Noah, 2) V6-7 God overthrew Sodom – but saved Lot. Why did Peter call those before the flood “the angels
that sinned?” Because his audience knew exactly what he was referring to, this being the common view held
by many Jews (e.g. book of Enoch). This doesn’t endorse the view that they were heavenly angels. Peter is
referring to Gen.6:1-6, where the descendants of Seth who were God’s messengers/ambassadors to that
generation of the old world (Mal.2:7, Hag.1:13, Mk.1:2, Jas.2:25), fell into sin after marrying into the wicked
line of Cain. The wickedness that resulted from this union brought God’s judgement came upon them all.
Regarding Jude 6 “the angels which kept not their first estate.” This is referring to the same group as
2.Pet.2:4. The order is changed, as Jude’s two themes are 1) false teachers denying the Lord, & 2) immorality.
These themes apply to the examples he supplies, and are most relevant/applicable in the order he supplies.
45
“That Old Serpent, the Devil and Satan" (Revelation 12:9) is full of figures and symbols. This section of
revelation is part of “things which must shortly take place” Rev.1:1, and therefore must be understood within
this greater context of an historical unfolding of future events. Consider the explanation supplied here, or
consider the explanation of this passage in this Youtube presentation here.
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Satan defined.
Satan OT References NT References

Describing a known Num.22:22, 32, 1.Sam.29:4, Matt.16:23, Mk.8:33.
person or individual. (e.g. 2.Sam.19:22,
Peter in Matt.16:23) 1.Kg.11:14,23,25, 1.Ch.21:1.
Describing in general - any 1.Kg.5:4, Psa.109:6, Zech.3:1- Matt.12:26, MK.3:23, 26, Mk.4:15,
opponent against God, 2. Job.1:6-9, 12, Job.2:1-7. Lk.10:18, Lk.11:18, Lk.13:16, Lk.22:3,
often without identifying Lk.22:31, John.13:27, Acts.5:3, Acts.26:28,
a specific individual. Rom.16:20, 1.Cor.5:5, 1.Cor.7:5,
Examples: The serpent in 2.Cor.2:11, 2.Cor.11:14, 2.Cor.12:7,
the garden, the powers 1.Thes.2:18, 2.Thes.2:9, 1.Tim.1:20,
that be in the world, or Sin 1.Tim.5:15, Rev.2:9, Rev.2:13, Rev.2:24,
– which is personified as Rev.3:9, Rev.12:9, Rev.20:2, Rev.20:7.
the great enemy of God. Matt.4:10, Mk.1:13, Lk.4:8,
OT. The Hebrew word translated as ‘Satan’ is a word than means ‘an adversary or an opponent’.
The word carries no special meaning. It is not a proper noun or the name of some supernatural
being. This is clear in the OT Hebrew, where many ‘adversaries’ are mentioned. In the KJV, the
Hebrew word ‘satan’ is translated as ‘Satan’ 19 times, as ‘adversary’ 7 times, and ‘withstand’ on
1 occasion. Attributing a ‘superhuman’ meaning to the word is interpretive, and has nothing to
do with the meaning of the original word. When we see the word ‘Satan’ we should rather think
of the position being taken, i.e. as an adversary, rather than describing a supernatural being.
The original Hebrew word has been translated as ‘an adversary’ in the following places
(Num.22:22, 32, 1.Sam.29:4, 2.Sam.19:22, 1.Kg.5:4, 11:14, 23, 25). Importantly, the Num.22:22,
32 references speaks of God’s angel being ‘an adversary’ to Balaam, who was motivated by his
greed (Jude.11) and was on his way to join Israel’s enemies (Neh.13:2). The angel of God stood
in the way as an adversary to him. The angel was acting as God’s messenger, and not in any evil
capacity. In another place we read in the parallel records of 2.Sam.24:1 and 1.Chron.21:1 that
God himself was angry with Israel and acted the part of ‘an adversary’ to them.
Importantly, the word is also translated as ‘(the) Satan’ in the book of Job (Job.1:6,8,9,12,
Job.2:1,2,3,4,6,7). Some read this as the record of a supernatural malevolent angel afflicting
Job. However, to do this is to read later ideas into the text that are not there. Although it is
clear from the record that the Satan is an un-named adversary of Job’s - it is not evident that he
is necessarily supernatural. He is associated with the ‘sons of God’, which is a term often used in
the Bible of the people of God (Deut.14:1, Psalm.82:6, Hosea.1:10, John.1:12). The Satan is also
said to come before the Lord; – but again this is a term used of people who come before God, in
one capacity or another (Deut.19:17, Gen.18:22, 2.Chron.19:6, 1.Sam.1:22).
Importantly, although all of the human characters in Job identify the events that befell Job as
being of God, NONE of them suggest that the events came from a supernatural malevolent
being. Rather, the terrible events are said to have been brought by God upon Job (Job.19:21,
42:11). Lastly, we must always remember that the book of Job is a highly stylized piece of
drama which means that the genre (i.e. its style), structure, themes and moral of the story is
more important than the raw facts themselves. This allows us to identify the Satan figure in a
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more figurative way, as fulfilling the role (or the manifestation) of a contrary and jealous spirit
(i.e. a person or group of people). After the first two chapters of Job, the Satan (adversary)
figure is no longer identified in the record or even important in the narrative.
NT. In the NT Scriptures, the word ‘Satan’ is simply the Hebrew word transliterated into the
Greek language (Σατανᾶς). It is not a Greek word at all. It carries the same basic meaning as
the Hebrew from which it is derived. It is used 36 times in the NT, and in many of these contexts
it often describes a religious adversary, in one form or another. Sometimes the identity of the
Satan, or adversary, is not supplied in the record (Matt.4:10, Mark.1:13, Luke.4:8), and
sometimes the ‘Satan’ is an individual who is identified (Matt.16:23, Mark.8:33).
There are some instances where Satan is said to have influenced people to go against the ways
of God (Luke.22:3, John.13:27, Acts.5:3, 1.Cor.7:5, 2.Cor.12:7, 1.Tim.5:15), and in these it is
likely that the word is personifying the Law of Sin, that acts as an enemy of God. On the other
hand, some of these references may refer to the religious adversaries applying pressure and
offering inducements to lead disciples away from God (Mark.4:15, Luke.22:3, Luke.22:31,
John.13:27), which is also a manifestation of the power of sin’s influence. There is also at least
one incidence where a woman, who was afflicted by physical illness, was said to have been
bound by Satan (Luke.13:16).
The following example provides a key to helps us understand the meaning of the word ‘Satan.’
Matt.16:23. But He turned and said to Peter, “Get behind Me, Satan! You are an offense to
Me, for you are not mindful of the things of God, but the things of men.”
In this context, Peter was standing against Jesus to persuade him that he would not die at the
hands of the Jewish leaders in Jerusalem. Peter’s reasoning was against the will and purpose of
God, and against what Jesus was working towards in all his actions. As such, Peter was being a
‘Satan’, or ‘an adversary’, to Jesus. Jesus tells him that his attitude was offensive to him and to
God, for if he followed Peter’s words he would be diverted from doing His Father’s will. We see
in the following words that Jesus was fully committed to staying the course; “Now My soul is
troubled, and what shall I say? Father, save Me from this hour? But for this purpose I came to
this hour” (John.12:27). Peter needed to stop trying to lead Jesus and begin following him.
Finally, we will mention here that the word “Satan” is associated in some contexts with the
term “the devil” (Rev.12:9, 20:2) and with “demons” (Matt.12:26). In these contexts, the
overarching theme becomes apparent. Jesus is engaged in a great battle for dominion, and his
adversaries are everywhere. He is battling false teachers, false ideas and concepts, false gods,
maladies and afflictions, ignorance, betrayal, his own fatigue as well as his own native
inclinations. The universal nature of this great battle is what the apostle John means –
1.John.5:19-21. “We know that we are of God, and the whole world lies under the sway of the
wicked one. And we know that the Son of God has come and has given us an understanding,
that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This
is the true God and eternal life. Little children, keep yourselves from idols. Amen.”
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Conclusion. By grasping these things we will gain an understanding of what is true, and we will
appreciate the essence of the genre (style) of the narrative. We will expand upon this important
theme in our final summary after we look closely at the NT’s portrayal of demons.
The Devil defined.
The Devil NT References

Describing the serpent in the garden (Gen.3) Jn.8:44, 1.Jn.3:8,10.
Describing people, rulers or governments who are led Lk.8:12, Jn.6:70, 1.Pet.5:8, Jude.9, Rev.2:10.
by the power of Sin – i.e. slanderers & false accusers. 1.Tim.3:11, 2.Tim.3:3, Tit.2:3.
Describing “Sin” personified as the great enemy of Matt.25:41, Jn.13:2, Acts.10:38, Acts.13:10, Eph.4:27,
God, who rules man and oppresses all. Eph.6:11, 1.Tim.3:6,7, 2.Tim.2:26, Heb.2:14, Jas.4:7.
The Greek word for ‘devil’ is διάβολος (diabolos), a word that means ‘a slanderer, or a false
accuser’. The word itself carries no special meaning apart from this, and its specific meaning in
any Bible reference should be found in the context it is used in and the genre (style) employed
by the writer. The common belief that it refers to a supernatural demonic power is the product
of traditions and superstitions that are foreign to the Bible. This is why there is no explanation
of this concept in the OT. Foreign ideas divert many from seeing Sin as the real enemy of God
and therefore of fully appreciating how God destroyed the power of Sin in His Son. The
common word ‘demon’ is not to be confused with the word ‘devil’. They are unrelated words
that have been joined together as supernatural agents by tradition and superstition.
In the Scriptures, every time the word ‘devil’ is used, it can be found in one of the main
categories we have listed in the table, although in some contexts the meaning may stretch
across more than one of these. Sometimes the identity of the ‘devil’ is given and at other times
the identity remains anonymous or may even be generalized. In these instances, we are not to
assume that some supernatural power is indicated, only that the enemy remains significant by
his actions. All of these references have some bearing upon the origin and entry of sin into the
world, and of the lie of the serpent in the garden (Gen.3).
In the NT, it appears that Jesus and the apostles may have adopted this word “devil” (diabolos)
to describe mankind’s rebellion. In John.8:31-44 Jesus points back to the ‘serpent’ in the garden
and connects its words and actions to the origin of sin. This connection is also integral in John’s
explanation in 1.Jn.3:3-12. The reason for this is to point us to the serpent’s reasoning. It was
the serpent’s lie that was adopted by the woman and accepted by the man (2.Cor.11:3 &
Gen.3:1-12), that occasioned the first sin and the entry of sin and death into the world
(Rom.5:12). Those identified as the children of the devil (e.g. Cain 1.Jn.3:10-12) are so named
because they have adopted the same way of thinking as the serpent.
The serpent’s reasoning was based upon his instincts – he was only a beast of the field
(Gen.3:1). In his reasoning, God’s word was not held in higher esteem than the serpent’s own
sensual thinking (James.3:15), which was limited by his natural perceptions. All the lower
animals think this way, and people who remain ignorant of God are also hindered in their
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perceptions by the mortal condition and carnal instincts of the natural man (1.Cor.2:14,
Jas.1:23). This is why Paul describes this way of thinking as being ‘carnally minded’ and being ‘in
the flesh.’ It is contrasted to spiritual thinking or being in the spirit. Spiritual thinking comes
from above, while carnal thinking comes from our natural instincts or lusts (Rom.8:5-8).
All of these ideas find their origins in the lie of the serpent in the garden. We will now closely
review some of the NT references and see how this concept is developed, and importantly how
it is identified as the power of sin in each and every one of us.
1.John.3:10-12 “In this the children of God and the children of the devil are manifest: Whoever
does not practice righteousness is not of God, nor is he who does not love his brother. For this
is the message that ye heard from the beginning, that we should love one another. Not as Cain,
who was of that wicked one, and slew his brother.” Here we see that the Serpent was the devil
(V10), and Cain was his son, not literally, but by his actions. Although Cain is identified as the
son of the serpent, he was physically the son of Adam and Eve by birth (Gen.4:1). If we don’t
grasp this principle we will misunderstand what is being said here.
John.8:44. “Ye are of your father the devil, and the lusts of your father ye will do. He was a
murderer from the beginning, and abode not in the truth, because there is no truth in him.
When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.” In this
context, the Serpent (or Cain) was the devil. According to Jesus’ reckoning, by their actions the
leaders of the Jews were his sons. This is same principle that is used in 1.Jn.3:10-12.
Acts.13:10. (The Serpent was the devil, and this Elymas, by his actions, was his son) “and said,
“O full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you
not cease perverting the straight ways of the Lord?”
John.6:70. (Judas was called a devil, because of his actions against Christ) “Jesus answered
them, Have not I chosen you twelve, and one of you is a devil?”
2.Tim.3:3. (Evil men, by their actions) “Without natural affection, trucebreakers, false accusers
(Gk. devils), incontinent, fierce, despisers of those that are good,”
1.Tim.3:11. (Wives, by their actions) “Even so must their wives be grave, not slanderers (Gk.
devils), sober, faithful in all things.”
Tit.2:3. (Older women, by their actions) “the older women likewise, that they be reverent in
behavior, not slanderers (Gk. devils), not given to much wine, teachers of good things”
Heb.2:14. (The Devil in this context is the Law of Sin, cf. Rom.8:3) “Inasmuch then as the
children have partaken of flesh and blood, He Himself likewise shared in the same, that through
death He might destroy him who had the power of death, that is, the devil,”
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1.John.3:8. “He who sins is of the devil (i.e. born of the devil), for the devil has sinned from the
beginning. For this purpose the Son of God was manifested, that He might destroy the works of
the devil.”
Conclusion. As with the NT usage of the word Satan, we find that the scriptures often speak in
the terms of specific ideas and concepts when they speak of the devil. We will expand on this in
our final summary, at the end of the section on demons.
Demons defined.
In this study we will show that the demons and demon possessions detailed in the gospel accounts
describe special types of afflictions and illnesses that dominated and controlled the individuals
described. We will show that when the Bible speaks about demons, in these accounts, it is not
referring to supernatural beings but rather speaking about a unique class of illnesses that the
common people of those times believed were the result of demon possession.
The word/s translated demon.
The original Greek word ‘demon’ is not to be confused with the word ‘devil’. They are unrelated
words that are often joined together as supernatural agents by superstition and tradition.
There are a number of related Greek words that are translated as demon or demons (‘devils’ plural,
in the KJV). These are; δαίμων (daimōn = 5 tmes), δαιμόνιον (daimonion = 52 times), δαιμονίζομαι
(daimonizomai = 12 times). After analysing all the various contexts and the way these words are
used in the NT, we can group them into a handful of main categories.
Demons NT References
Describing foreign gods – particularly idols Acts.17:22, 1.Cor.10:20-21,
1.Tim.4:1, Rev.9:20, 18:2.
Describing demigods or minor gods Acts.17:18
Describing an evil spirit - usually presented as a demon Matt.4:24, 8:16, 12:22, Mark.7:24-
affecting ones health, or perhaps the one possessed of 30, Luke.8:29, 36, John.10:21.
such an evil spirit (the distinction is not always clear).
In earlier times the common people46 believed that demons were real, and they are portrayed as
real in the NT Gospel records. While accepting this, what we are not told is whether the ‘demons’
mentioned are a natural or supernatural phenomenon. This can only be determined by a careful
consideration of all the Scriptural principles involved. Relying upon or imposing foreign
superstitions or traditions is not a safe way to interpret the Bible.
46
In NT times, it is said that the common people believed that demons were real supernatural agents.
However, this idea was not held by many in the medical field or of the more educated in society. Later on, we
will look more closely at the various societal beliefs of those times.
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As the previous table shows, the Greek words translated as ‘demon/s’ have various meanings. In
this exposition we suggest that these meanings are related, and are recorded the way they are in
because they play an important part in the genre (style) of the record. The fact that demons were
cast out with a word demonstrates Christ’s power to overthrow all God’s enemies, whether they be
the gods of the nations or those that were thought to be under the influence of the gods (demons).
This theme is similar to Yahweh’s total victory over the gods of Egypt during the ten plagues47.
This concept becomes clearer when we stand back and view all the NT occasions where demons are
cast. Importantly, all of the occasions of casting out demons apply to Christ’s ministry and of his
ministry to Israel. Curiously, there is no mention of Jesus casting out demons in John’s gospel
account. After Christ’s ministry ends, no one else in the NT is said to cast out demons. For example,
demons are not mentioned (by that name) as possessing people in the book of the Acts at all. The
closest we come to this is Acts.16:16-18, which speaks of a “spirit” (of divination) coming out of a
slave girl who was raving, and to a man with an “evil spirit” (Acts19:13-17) attacking a group of
itinerant Jewish exorcists who were plying their trade.
Significantly, the casting out of demons in not mentioned in 1.Cor.12:7-11 as one of the spirit
gifts, and the casting out of demons is not mentioned again in any NT letter. Neither is it listed as
one of the signs following the preaching of the gospel to all nations (Mark.16:14-18, Matt.28:16-
20). This supports the general thesis we are developing here, that the casting out of demons refers
to various forms of healings that mostly relates to mental disorders. This fact also re-enforces our
notion that the multiple occurrences of Christ casting out demons, in the gospel accounts, is
thematic and represents Christ’s power over all.
Demons mentioned in the Gospel Accounts.
The gospels record seven specific incidences of demons being cast out, and a few other references
to this general aspect of Jesus’ ministry. The following table lists all these in Chronological order, as
best we can estimate. It also suggests the probable affliction that is being described.
Who affected How manifested Probable The Cure Reference

Affliction
A man It is called an unclean Mental illness, lack of Spirit cast out Mark.1:21-28,
spirit – loud voice self-control Demon cast out Lk:4:33-37
Many – general Not specified Not specified He healed them Matt.4:24-25.
description only Cast out demons
Many – general Not specified Not specified Demons cast out Matt.8:16-17,
description only with a word. He Mark.1:32-34,
healed all the sick, Lk.4:40-41
by laying on hands.
Two wild men / Exceedingly fierce, wild Mental illness. Cast out demon. Matt.8:28-34,
legion (of and mad. Whom no Psychosis & multiple Man clothed and in Mark.5:1-20,
demons) man could tame. personality disorder his right mind Lk.8:26-40.
Man Mute Mental illness and a Demon cast out Matt.9:32-33,
physical ailment
Many – general Unclean spirits cried Not specified He healed them all Mark.3:9-12
description only out when they saw him (Matt.12:15-16)
47
See the summary chart – “The 10 Plagues – Jehovah Verses the Gods of Egypt. The Link is here., and or consider
the summary in this article – “Yahweh Versus the Gods of Egypt.” The Link is here.
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Man Blind and mute Mental illness and a Healed him Matt.12:22-23
physical ailment
Young girl Vexed with a demon Not specified Made whole Matt.15:21,28,
(No more details) Mk.7:25-30
Young boy Lunatic, falls into fire, Epilepsy is the most Cured him Matt.17:14-18,
water, gnashes teeth, likely affliction. Healed him Mark.9:17-27,
foams at mouth. Rebuked demon Lk.9:38-42
Man Mute Mental illness and a Demon cast out Lk.11:14
physical ailment
As noted already, there are no incidences of demons being cast out in John’s gospel account. John
takes a higher view of Christ, focussing upon his unique Son-ship and divine origin. Many of Jesus’
words and claims confused the Jews, and on a number of occasions the people accused him of
having a demon (John.7:20, 8:48, 52), and that he was mad (John.10:20). Importantly, this
connection between demon possession and madness matches the common opinion of those times.
We will now review some of these incidences more closely. The first mention of the word
“demon/s” in Matthew’s account is in the following reference.
Matt.4:24. “Then His fame went throughout all Syria; and they brought to Him all sick people who
were afflicted with various diseases and torments, and those who were demon-possessed,
epileptics, and paralytics; and He healed them.”
The “sick people” who were brought to Jesus all had different types of afflictions. These are listed
as – 1) those with various diseases, 2) those suffering pain, 3) those possessed by demons, 4) those
having seizures (Gk. Lunatics), and 5) those who were paralysed. The record goes on to say – that
he healed them all.
From this point on Jesus’ public ministry often included the healing of those who were burdened
with all sorts of afflictions. These miraculous healings were usually done by his spoken word
(Matt.8:16), which indicates that his words had power to heal and save. This is in stark contrast to
the practices of many exorcists of those days who are known to history. They used all sorts of
physical aids to drive out demons. For example, in the book of Tobit there is the burning the heart
and liver of a fish, in Josephus’ account it is the smell of a root, in the magical papyri it is the use of
amulets. Jesus does not even pray, as does Hanina ben Dosa, or lay his hands on the demoniac, as
in the Genesis Apocryphon.
Physical and mental illnesses and demon possession.

It is apparent from the NT record that “demon” possession was the common description attributed
to certain types of afflictions and sicknesses. Consider the record of Mark.9:17-27. Here a man
brought his son to Jesus, and said that his son had a “deaf and dumb spirit” and “wherever it seizes
him, it throws him down; he foams at the mouth, gnashes his teeth, and becomes rigid.” The man
described the affliction in the terms of a person, “And often he has thrown him both into the fire
and into the water to destroy him.” It’s quite clear from this record that the boy had some form of
epilepsy48 along with other problems, and even those who believe in supernatural agents
acknowledge this fact.
48
See the book – “Advanced Therapy in Epilepsy” – The Link is here.
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In response to the request for help, “He rebuked the unclean spirit, saying to it: “Deaf and dumb
spirit, I command you, come out of him and enter him no more! Then the spirit cried out,
convulsed him greatly, and came out of him. And he became as one dead, so that many said, “He is
dead.” But Jesus took him by the hand and lifted him up, and he arose.” The parallel account is
recorded in Matt.17:14-18 & Luke.9:37-42. In Matt.17:15 the boy’s father calls his son “a lunatic” 49
and later again the record says that Jesus “rebuked the demon” (Matt.17:18). Luke also calls this
affliction “a demon” and an “unclean spirit”, and the record goes on to say that Jesus “healed” the
child (Luke.9:42).
The easy interchange between an unclean spirit, a demon, and a lunatic is clear enough to allow
us to generally treat them as interchangeable terms (compare also Mark.1:23-28 with Lk:4:33-37).
The fact that Jesus treated the affliction as real is also important, and it is noteworthy that the
spirit/demon is both rebuked and cast out, whereas the afflicted boy is said to be healed.
Although this wording may suggest that the demon is “a being,” we need to exercise caution on
this and consider the style employed in the biblical writings. For example, we note that Jesus also
“rebuked the winds and the waves” (Matt.8:26, Mark.4:39, Lk.8:24) and likewise “rebuked the
fever” that afflicted Simon’s wife’s mother (Luke.4:39). Neither of these instances suggest that a
“being” brought these troubles. As we have already noted, many of the common people of those
times believed in demon possession, and like the man in Mark.9:17-27 attributed certain afflictions
to demon possession. This prompts us to ask the following questions. Is the NT use of the term
really endorsing the common notion that demons were (supernatural) beings, and if so, how can
casting them out be considered a healing?
The following reference shows the type of disorders that people attributed to ‘demon’ possession.
Here the demon-possessed person was described as blind and mute, and again Jesus is said to
have healed the man.
Matt.12:22. “Then one was brought to Him who was demon-possessed, blind and mute; and He
healed him, so that the blind and mute man both spoke and saw.”
Not all disabilities were considered demon possession.

It would appear that not all those who were deaf, mute or blind were considered demon
possessed. We can see this in the following records and others like them.
Mark.7:32-37. “Then they brought to Him one who was deaf and had an impediment in his speech,
and they begged Him to put His hand on him. And He took him aside from the multitude, and put
His fingers in his ears, and He spat and touched his tongue. Then, looking up to heaven, He sighed,
and said to him, “Ephphatha,” that is, “Be opened.” Immediately his ears were opened, and the
49
Lunatic – The Original Greek word is used only in Matt.4:24 & Matt.17:15. The word lunatic is formed from the
Latin luna, the moon, and thus corresponds to the original Greek word and to the English "moonstruck;" It applied
to a class of persons mentally and often corporally diseased, who were believed to suffer most when the moon
was full. Generally, the English word now describes an insane person, or one who may have these mixed with lucid
moments.
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impediment of his tongue was loosed, and he spoke plainly. …. And they were astonished beyond
measure, saying, “He has done all things well. He makes both the deaf to hear and the mute to
speak.””
Matt.15:29-31. “Jesus departed from there, skirted the Sea of Galilee, and went up on the
mountain and sat down there. Then great multitudes came to Him, having with them the lame,
blind, mute, maimed, and many others; and they laid them down at Jesus’ feet, and He healed
them. So the multitude marveled when they saw the mute speaking, the maimed made
whole, the lame walking, and the blind seeing; and they glorified the God of Israel.”
This persuades us to the view that only some afflictions were considered demon possession, and
those probably related to people who also had a mental illness associated with their physical
disability. Normal physical disabilities were not generally considered demon possession.
Legion.
The case of legion is well known, so we will spend a little time examining the record. It is helpful to
carefully compare all three of the synoptic gospel accounts (Matt.8:28-34, Mark.5:1-20, Lk.8:26-40).
By combining them we can understand the details of the encounter.
Firstly, there are two demon-possessed men involved (Matt.8:28), who were exceedingly fierce and
feared by all. When Jesus’ boat arrived, these men went out to meet him, probably with the intent
of doing him violence and his party violence. Immediately as they approach, Jesus cast out the
unclean spirit (Lk.8:29 & Mk.5:8), and the man (men) fell down before him. (one of them did all the
talking). He then said, “What have I to do with you, Jesus, Son of the Most High God? I implore
you by God that you do not torment me” (Mark.5:7). Most miss this point, but it is important to
recall that Jesus had already cast out the unclean spirit and that this was the man’s reaction. His
words seem to have reference to his experiences with society, whereby he had previously been
chained, tormented and perhaps subject to exorcisms (Luke.8:29).
Jesus now engaged the man in conversation, and asked him his name. The man responded, "My
name is Legion; for we are many" (Mk.5:9). Although the man was already healed and the evil
spirit cast out, he appears to be concerned that the affliction (evil spirits) would return. Many
mental disorders come and go and this may have been his past experience. The man begged that
the spirits/demons that afflicted him might not be sent into a far country, but into the herd of
swine nearby. In this request the man was seeking for assurance that the affliction (demons) had
permanently left him. Interestingly, this request for evidence that the demons had left matches the
practices of the times. The demon affliction was the cause of all his problems with uncontrolled
violence and madness. When the demons were permanently gone, the record says that he was
“clothed and in his right mind” (Mk.5:15, Luke.8:35).
Some contemporary insights about the casting out of demons is available from the writing of
Josephus, a first century Jewish author. He speaks about the superstitions that surrounded the
practice, and interestingly about how evidence was given to show that the demon had left the one
possessed. The short story is that a basin of water was placed at some distance from the demon
possessed person. When the demon left, it knocked over the basin to show that it had left.
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Importantly, this provision of tangible evidence is comparable to what Legion asked for. It is
understandable that someone who had experienced moments of rationality which lapsed into
uncontrollable violence and madness, would want tangible evidence that they had been healed and
the affliction gone.
Beelzebub.
It is surprising to read that the Pharisees reasoned that Jesus’ power to cast out demons came from
Beelzebub. This accusation seems to have increased over the term of Jesus’ ministry, and the
longer he worked these wonders the more often this accusation was made against him as a way to
explain away the obvious miracles that he was working among them (John.3:2, Acts.2:22).
We see this in - Matt.9:34, 12:24, Mark.3:22. In these records they call “Beelzebub, the prince of
demons.” This is a surprising way to reason as there is no OT reference or principle that supports
their rationale. There reasoning here was rather based upon a synthesis of ideas, whereby foreign
concepts of demonology had affected their understanding of the world. In answering them, Jesus
adopts their rationale and shows how foolish and self-contradictory it is. By doing this, he is not
giving any credence to their superstition, but rather shows that his authority is over all, for it was
God who was working in and through him (Lk.11:20). As their accusations intensified, Jesus goes on
to say that “every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will
not be forgiven men” (Matt.12:31). In this place, their attributing the work of the Holy Spirit to
Beelzebub was an unforgivable blasphemy. They were showing themselves to be bad trees, known
by their fruit, and they would have to give an account on the day of judgement for all their
unprofitable words (Matt.12:33-37).
This Beelzebub was a Philistine god (2.Kg.1:2-3, 6, 16), and this outburst from them shows just how
far they had drifted from the writings of the Law and the Prophets. Their traditions had supplanted
the word of God. In another places Jesus chided them for these sorts of things when he said - “Well
did Isaiah prophesy of you hypocrites, as it is written: And in vain they worship Me, Teaching as
doctrines the commandments of men” (Mark.7:6-7). Again, it was these sorts of speculations that
prompted Paul to warn the disciples to be wary of Jewish fables (Tit.1:14).
Demons, demigods and idols.
There are other references that show how the Gentiles used the word demon. In the following
reference, we can see how the educated Greeks interpreted Paul’s teaching about Jesus. They
thought Paul was preaching about a foreign god, or more literally a ‘foreign demon.’ This was a
type of semi-god that they were familiar with. In the second reference, Paul is referring to the
numerous altars that they erected to various gods, and concluded that they were very religious, a
word in the Greek which literally means that they feared many ‘demons’ (i.e. gods).
Acts.17:18. Then certain Epicurean and Stoic philosophers encountered him. And some said, “What
does this babbler want to say?” Others said, “He seems to be a proclaimer of foreign gods
(δαιμόνιον = demons),” because he preached to them Jesus and the resurrection.
Acts.17:22. Then Paul stood in the midst of the Areopagus and said, “Men of Athens, I perceive that
in all things you are very religious (δεισιδαίμων = fear of demons);
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In a related fashion, Paul told the Corinthians that the gods that the Gentiles sacrificed to were
demons, and that they had no reference to God at all. Participating in the services of the pagan
temples of those times was in fact worshipping and fellowshipping foreign gods, or demons.
1.Cor.10:20,21 “Rather, that the things which the Gentiles sacrifice they sacrifice to demons and
not to God, and I do not want you to have fellowship with demons. You cannot drink the cup of the
Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons.”
Unclean spirits were often associated with mental disorders.
The context of the events recorded in Mark chapter seven are also relevant. Here, Jesus had just
finished speaking about the origin of evil, and he summarises by saying that all these (evil) things
come from within, out of the heart of man (Mark.7:14-23). Shortly afterwards, he was confronted
by a certain woman whose young daughter had an unclean spirit, which is also called a demon
(Mark.7:24-30). In this situation, Jesus casts out the spirit or demon from the girl. The fact that the
affliction was inside of her is not in question. The real question is, how did this affliction get into
her? Did it come from without - from some malevolent supernatural force, or was it rather the
product of a physiological or psychotic affliction? We are not told the answer to this in the
immediate context, but the general principle that Jesus had just been talking about holds true. All
evil comes from within a man, and it got there as an indirect consequence of ‘Sin’ entering the
world in the events recorded in Genesis (Rom.5:12).
From the Scripture, we know that ‘demon’ influences were real in the lives of those affected, often
causing them to do unusual, or even violent things. It is important to note that in the NT not all
illnesses were attributed to demons and demon-possession. There were well-known maladies like
fever, leprosy and paralysis which it was not thought necessary to attribute directly to demons
(Mark 1:29-31, 40-44, 2:1-12). But the idea of demon possession was reserved for conditions
where the individual seemed to be totally in the grip of an evil power (using his vocal chords,
Mark 1:24, 5:7,9; Acts 16:16; convulsing him, Mark 1:26, 9:20-2,26; superhuman strength, Mark
5:3-4; Acts 19:16).
In the Greek language and culture of the times, the word carried the idea of ‘a god, a goddess - an
inferior deity who could be either good or bad. In the NT they were sometimes called evil spirits.’
Although the word has these traditional connotations, it is evident that it was also sometimes used
to describe psychotic behaviour, as well as those affected by some form of mental disease or
psychosis. In connection with this, for example, in antiquity epilepsy was not seen, at least in the
Mediterranean, as some sort of curse (usually). It was referred to as “the sacred disease" among
the Greeks. Although it was generally perceived by those uneducated in medicine as being
possession by a deity or demon, although whether malicious or not was usually up to the specific
case.
According to medical historians, until relatively modern times, in many cultures a possessed
individual was typically characterized by having strange physical ailments or disfigurements; verbal
outbursts, often obscene or sacrilegious in nature; violent or vulgar behaviour; bodily spasms and
contortions; an ability to speak in strange languages; self-mutilation; apparent "superhuman"
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abilities and abnormal strength; etc. In past ages these traits were thought to be the product of a
‘spirit’ that inhabited people, whereas now these sorts of cases are readily explained in terms of
abnormal functioning in the brain and nervous system.
There are various disorders which at times may mimic demonic possession; these include
schizophrenia (and other periods of psychosis), bi-polar disorder, manic episodes, dissociative
identity disorder (formerly called multiple personality disorder) etc. The subjective experiences of
hearing internal voices was also previously associated with demonic influence, and then
schizophrenia. Now it is believed to be far more commonly experienced, with studies estimating
that this unusual phenomena occurs in about 2.2% of the population.
As we noted earlier, the word ‘lunatic’ is used in two places (Matt.4:24, 17:5). The word quite
literally means ‘moon-struck’. In ancient times people believed that the moon (a god) induced
madness, however today, few people believe that lunatics have been struck by the moon’s power.
Few would insist that the word “lunatic” must be understood according to its literal or historical
meaning. Rather, we see the meaning of the world as a legacy from the past.
In similar fashion, we suggest that in many places we can view the NT usage of “demons” as
describing certain afflictions that were commonly attributed to demon possession, without having
to accept the superstitious ideas of the times. In other words, we can accept the existence of what
the record calls demons without having to accept that they were supernatural spirits. Rather, they
were just unusual natural phenomena (disorders) that were commonly considered supernatural.
We see a similar rationale used by Christ, when he was accused of casting out demons by the
power of Beelzebub, the prince of the demons (Matt.10:25, 12:24,27, Mk.3:22, Lk.11:15.18,19). As
we have already shown, Beelzebub was a Philistine god, who was no more real than any other
foreign deity. Jewish fables and superstitions had incorrectly exalted him to a place of power. In
answering his accusers, Jesus simply assumes for the point of discussion that Beelzebub is real, and
then demolishes their argument based upon its own inconsistencies.
On a related matter, we have in 1.Sam.16:14-23 the story of King Saul, who as a result of his
rebellion against God, was afflicted with ‘an evil spirit from the LORD’. This seems to have been
some sort of melancholy spirit that afflicted and depressed him and at times drove him to a sort of
madness. It was only the tones of David’s music that refreshed Saul, so that ‘the evil spirit from
God departed from Saul’. Again, this record has nothing to do with a supernatural spirit or being
possessing Saul, even though the malady is personified as an evil spirit from the LORD. This record
should be carefully considered, particularly with its use of personification to describe a
mental/psychological disorder. The NT uses a similar style when speaking of demons.
Demon possession, like the term ‘devil’, is ultimately connected to the context of Gen.3, and the
entry of sin into the world and the curse that God imposed upon mankind. All sickness and disease,
including mental illnesses, are connected to the circumstances surrounding man’s fall. Mental
illness is recognised today as an identifiable disease which manifests itself in many ways. In past
ages, its cause was largely unknown and misunderstood as the product of some form of outside
interference or possession.
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In the NT, demon possession is treated as a separate type of disorder that needed to be dealt with
in a special way. A person with a physical disability, whose mind was rational, could exhibit faith
and be healed in body and spirit. We see many examples of this; the blind man of John.9, the
crippled man of John.5:5-14, the lame man of Acts.3:1-8. It was not always so with those afflicted
with mental illness. They could be healed when the illness was ‘cast out’, but the expression of faith
did not automatically follow (Acts.16:16-19), although on some occasions it did (Mark.5:15). Faith
comes from a rational choice, not from being healed. Those with physical ailments could have faith
first, while those with mental illness often had to develop it afterwards. The fact that ‘demon
possession’ is not mentioned in the OT confirms our conclusion that it is a word used to describe a
whole category of unique afflictions.
In the following reference, James tells us that selfish and sinful thinking, often seen in the extreme
behaviours, does not come from above but originates from man’s earthly, sensual, demonic spirit.
The word “demonic” here is “daimoniōdēs”, which means “resembling or proceeding from an evil
spirit, demon-like.” Today, even the modern media regularly speaks of peoples’ problems this way,
referring to them as their “personal demons” (i.e. often referring to alcoholism, drugs and violent
behaviours). This spirit or attitude is not from God, but is the from below, the product of the carnal
mind undirected by the Spirit of God.
James.3:13-17. Who is wise and understanding among you? Let him show by good conduct that
his works are done in the meekness of wisdom. But if you have bitter envy and self-seeking in your
hearts, do not boast and lie against the truth. This wisdom does not descend from above,
but is earthly, sensual, demonic. For where envy and self-seeking exist, confusion and every evil
thing are there. But the wisdom that is from above is first pure, then peaceable, gentle, willing to
yield, full of mercy and good fruits, without partiality and without hypocrisy.
Background Information: First century ideas about demons.
In NT times, various theories about demons existed.
Demons: Greco-Roman Ideas.

The famous ancient Grecian philosopher Socrates is called the 'father of the dæmon.' Socrates
believed he was guided by a personal dæmon, which was a gift from the gods which made him
unique. Various views about demons existed. Some thought that those who died heroically in battle
would become good demons50.
Moreover, “it was often assumed that the souls of the dead became demons. …. Interestingly, the
Greco-Roman world held onto the seemingly competing ideas that the demonic realm could be
made up of both deceased souls and independent spiritual entities…. Demons were commonly
described as being lesser than the gods. ….. Plato places the δαιµονας somewhere between the
50
Demons – Greco-Roman beliefs. We find examples of contemporary beliefs in early writings. For example, in
Josephus’ “Wars of the Jews” (Book 6,1,5), he records Titus’ speech to the Roman soldiers who were to take
Jerusalem. In the speech, Titus says: “for what man of virtue is there who does not know that those souls which
are severed from their fleshy in battles by the sword are received by the ether, that purest of elements, and are
joined to that company which are placed among the stars; that they become good demons...“
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mortals and the immortals, and sees them serving to interpret and transmit prayers (as well as
human souls?) to the gods. He thinks of them as a special personal companion, or a guardian angel.
Demons were often seen as regulated to controlling specific fields of activity: providing signs and
oracles, providing supervision of animals, presiding over events or natural processes, as well as over
specific cities or tribes. … it was supposed that the demons were the “instruments of vengeance
and punishment; likewise as instruments for the dirty and menial business of magic. Apuleius of
Madaura, writing in the first century, said that demons controlled “all divination and the miracles of
magicians.” 51
“Even though it was common to believe that demons existed, the Greco-Roman world did not
have a unified understanding of their nature and function. Ferguson states that the word ‘demon’
“underwent important changes of meaning. In general, it referred to a power that accompanies
persons and dispenses destiny.” It is important to recognize that there was no one meaning for
the word demon, so we must use context to understand its significance.”52
In Greco-Roman culture, demons were associated with inspiring religious frenzy, and the spirit of
divination. “Outside of the religious context, demon possession was understood as causing
insanity. Theophrastus describes a superstitious character who, when seeing “a madman or
epileptic he shudders, and (then he) spits down at his chest. This man is using a magical incantation
as spiritual protection against the perceived spiritual problem of insanity or epilepsy (ancient
Greeks saw a connection between these two diseases).”53
“While many assumed that insanity or epilepsy was a problem caused by demons, others
understood it as a physical or medical problem. Hippocrates refers to this “sacred disease” as
having a natural cause…. Hippocrates concluded that this disease was caused by problems in the
brain.” 54
Demons: Jewish ideas.

Among the Jewish people some believed that demons were the evil spirits of dead people, and
some believed that they were foreign gods like Beelzebub55. Others appear to believe that they
were supernatural evil spirits. There were various ideas in existence in NT times.
51
Demon Possession in the Greco-Roman World. Page.4-6. Link is here.
52
Demon Possession in the Greco-Roman World. Page.3.
53
Demon Possession in the Greco-Roman World. Page.7-8.
54
Demon Possession in the Greco-Roman World. Page.9.
55
Demons – Jewish Beliefs. Josephus comments In “Wars of the Jews” (Book7,6,3) about a plant that “drives away
those called Demons, which are no other than the spirits of the wicked which enter into men that are alive, and
kill them, unless they can obtain some help against them.”
In the Apocryphal book of Tobit – The evil demon Asmodeus torments a married woman named Sarah, causing
the death of seven of her husbands – all before they could conceive the marriage. Following the advice of the
Angel Raphael, he is eventually driven away with smoking fish guts. Tobit 6.6b-8, 8:2-3.
In the Testament of Solomon – both Beelzeboul and Asmodeus are mentioned. “I commanded another demon be
brought to me; and he (Beelzeboul) brought me the evil demon Asmodeus, bound. …When I, Solomon, heard this
things, I bound him with greater care. Then I ordered him to be flogged with a rod and to defend himself by stating
his name and (reporting) his activity. The demon stated, “I am the renowned Asmodeus; I cause the wickedness of
men to spread throughout the world. I am always hatching plots against newlyweds; I mar the beauty of virgins
and cause their hearts to grow cold…” Testament of Solomon 5.1, 6-10 by Duling.
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On reviewing the early Jewish documents, many later Jews concluded that the rabbinical teachers
in NT times had borrowed their concept of demonology from Persia, Babylon and the East. They
suggest that these ideas had crept into the Jewish culture, as that they are not found in the in the
Hebrew writings of the OT scriptures. For this reason, many later Jewish thinkers rejected these
ideas altogether. Speculations on demons are found in the various Apocryphal56 writings that were
written in the Greco-Roman era, and were widely available in NT times.
Demons: The blending of ideas.

The interaction between Judaism and the Greek culture began shortly after Alexander’s conquest
of the region in 332BC. It resulted in the blending together of many different ideas. Some of these
become apparent in the Greek version of the Old Testament (LXX), which was translated in the 3rd
century BC. It uses the Greek word “demon” in a number of references where the Hebrew refers to
foreign gods.
Demons: The Satyr.57

Also of note is the Hebrew the word “satyr”, which is a (hairy) goat and is translated that way over
50 times in the OT. The Grecian version of the OT (LXX) translates “the satyr” as a demon on a few
occasions, which is a Greco-Roman idea as the footnote shows. In the next paragraph, we have
listed the Hebrew/English in each verse, and show how the Greek OT (LXX) uses the word demon.
Demons in the Septuagint Greek OT (LXX).58

This list compares the OT Hebrew Text with the OT Greek text (LXX), and shows how the Greek
version of the Bible introduced the Grecian concept of demons into the OT scriptures.
Deut.32:17 (Heb ‘shed’ foreign gods/idols/devils = demons), Ps.91:6 (Heb ‘shuwd’ destruction =
demons), Ps.96:5 (Heb ‘'eliyl’ idols = demons), Ps.106:37 (Heb ‘shed’ foreign gods/idols/devils =
demons), Isaiah.13:21 (satyrs/wild goats = demons), Isaiah.34:14 (satyr/goat = demons),
Isaiah.65:3, 11 (idols = demons).
Summary – demons are natural afflictions and not supernatural beings.
In this study we have looked at many places where demons are mentioned in the Bible. We have
also considered the contemporary Jewish and Gentile beliefs about demons, and briefly mentioned
the modern medical approach to possession events. More importantly, we have seen that the
blame for evil is always placed upon mankind alone, and not some supernatural being.
56
The Apocrypha describes the related writings that did not form part of the canon of Scripture. These were
religious texts, written by Jews between 200 B.C and 100 A.D. Most of them were originally written in Greek, but
some were also written in Hebrew and Aramaic. They often display the heavy influence of foreign (Grecian) ideas.
Some of them contain a great deal of speculation and mythology, and some of them speak of demon possession.
The Jews rejected these texts at an early stage. Apocrypha comes from the Medieval Latin adjective apocryphus,
"secret, or non-canonical", from the Greek adjective ἀπόκρυφος (apokryphos), "obscure", from the verb
ἀποκρύπτειν (apokryptein), "to hide away."
57
Satyr – In Greek tradition, they are lustful, drunken woodland gods. They were represented as a man with a
horse's ears and tail, but in Roman representations as a man with a goat's ears, tail, legs, and horns.
58
See the section on philosophy’s influence upon the early Christian church, in the essay titled, “The Apostles'
Doctrine - Foundation of NT Faith.” Link is here.
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In conclusion, we believe that although demons / unclean spirits are presented as real, the facts of
the matter tell us that the demon-possessed people had natural, not supernatural afflictions. It is
far more likely that the use of the terms “demons” and “unclean spirits” are archaic terms that
were widely used by the first century society to describe certain afflictions.
The main reasons for our conclusion are as follows –
1) The OT is very clear … there is only one God, and no other god or power beside him.
2) There is no OT teaching or precedent for believing that demons exist as separate beings.
3) There is no comprehensive or even partial attempt to explain demons in the NT.
4) The angels that sinned are chained in darkness and therefore cannot be demons.
5) Demons came into the Jewish culture and vocabulary from foreign sources … particularly
after the Greeks and Romans came to dominate the land of Israel.
6) The word demon is an archaic term, like the word “lunatic”. It should not be assumed that
it describes a supernatural being in common with some ancient superstitious beliefs.
7) There was no spirit gift of exorcism, and the casting out of uncleans spirits is most likely
included in the gift of healing. Casting out spirits is often called a healing event in the NT.
8) Nowhere in the Bible is demon-possession considered a sin. Rather, it is treated as a special
type of affliction often associated with a mental illness that needed to be healed.
9) Modern medical knowledge confirms that possession is a form of mental illness or
psychosis, often induced by superstitious beliefs, trauma, and mental illness.
10) Demons are used in the synoptic gospels because of localized beliefs and because of
thematic considerations – i.e. Christ’s dominion over all things.
11) The main theme in the Bible is about overcoming sin, not supernatural beings.
Conclusion: Satan, the Devil and Demons and the Genre of the NT.
Jesus called Demons, Satan, scorpions and serpents - the power of the enemy.
In the NT, unclean spirits or demons are not presented as entities entirely independent of Satan
or the Devil. Jesus' own words are particularly relevant here and he sets the tone for the NT
usage. To the charge that he cast out demons by the prince of demons, he replied, 'How can
Satan cast out Satan?' (Mark 3:22-23). Again, when his disciples returned from preaching, they
said - “Lord, even the demons are subject to us in Your name.” In response Jesus said - “I saw
Satan fall like lightning from heaven. Behold, I give you the authority to trample on serpents
and scorpions, and over all the power of the enemy, and nothing shall by any means hurt
you.” (Luke.10:17-19). Evidently, so far as Jesus was concerned, demon possessions, serpents,
and scorpions were all manifestations of the power of the enemy.
Again we see the same ideas being drawn upon when Jesus gave the great commission - “And
these signs will follow those who believe: In My name they will cast out demons; they will
speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it
shall not hurt them; they shall lay hands on the sick, and they shall recover” (Mark.16:18).
Jesus places the casting out of demons, poisonous serpents, deadly poisons, and sicknesses all
into the one general group. As we will see, the early disciples’ power over these things was a
sign of Christ’s victory over sin and death, because it was in his name that they had this
authority.
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Jesus described all of these things as manifestations of “the power of the enemy” (Luke.10:18).
They were all variations of the one spirit / power hostile to man and to God’s purposes with
man.
The enemy is best understood in the context of the origin of evil.
The things which are described as the manifestations of “the power of the enemy” all had their
origin with the fall of man and the entry of sin into the world – that is, the original rebellion of
mankind as detailed in Gen.3. Evil came into the world as a direct consequence of sin, for “… by
one man sin entered into the world, and death by sin” (Rom.5:12). In this reference Paul
connects sin and death as cause and effect, and in another place, when speaking of the final
end, he says, “The last enemy that will be destroyed is death” (1.Cor.15:26). In the beginning,
man’s sin brought God’s curse upon His creation. For man this ended in inevitable death, and
the physical environment of the earth itself was cursed because of what the man had done
(Gen.3:14-19).
Since that day the effects of man’s original sin are seen everywhere in the world. Using
figurative language, Sin became the ruler of this world. Sin is closely related to idolatry
(Rom.1:21-23). Sin is like a false god who reigns over mankind, and thereby over God’s creation.
Sin corrupted God’s original purpose with mankind (Gen.1:26-28). On this matter Jesus said,
“whoever commits sin is a slave of sin” (John.8:34). Likewise, Paul tells us that, “… all have
sinned and fall short of the glory of God” (Rom.3:23). Sin’s dominion was universal and its reign
over man and over the earth uncontested. The extent of sin’s dominion is seen in the
inexorable Law of sin and death, for “sin reigned in death” (Rom.5:21). The extent of its
dominion and the effects of God’s curse upon the earth are seen everywhere, “For the creation
was subjected to futility, not willingly, but because of Him who subjected it in hope;”
(Rom.8:20). Importantly, God’s curse upon the creation was not solely to punish mankind, but
to direct mankind to hope for the better day that God had promised.
When we understand these things we can see why Jesus and his apostles speak of the world as
imperfect and flawed, and of it being under the control of a contrary spirit. Paul describes this
in the following terms –
Eph.2:1-3. ”And you He made alive, who were dead in trespasses and sins, in which you once
walked according to the course of this world, according to the prince of the power of the air,
the spirit who now works in the sons of disobedience, among whom also we all once
conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind,
and were by nature children of wrath, just as the others.”
Paul is not describing a “supernatural being”, but a contrary spirit that works in mankind when
impelled by the lusts and desires of the flesh and of the mind. Paul says that this spirit rules us,
and we serve it when we fulfil the desires of our natural instincts. In Romans Paul identified this
as sin which reigns in our mortal bodies (Rom.6:12). Here in Ephesians he calls this spirit “the
prince of the power of the air”. This corresponds to Jesus’ own terms when he speaks of “the
ruler of this world” (John.12:31, 14:30, 16:11). In all instances both Jesus and Paul are
employing the figure of personification to describe the all-pervasive power and influence of sin.
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The enemy, who is the ruler of this world, was judged and cast out.
Towards the end of his ministry, just before he was crucified, Jesus said “now the ruler of this
world will be cast out” (John.12:31), and again “the ruler of this world is judged” (John.16:11).
As we have seen, the ruler of this world is a phrase that personifies “Sin”. Sin rules man, and
through man sin rules the world. In this way Sin’s dominion has corrupted God’s original
purpose with mankind (Gen.1:26-28). Sin entered the world and displaced God, ruling over
mankind as “the god of this world” (2.Cor.4:4) – the reason why idolatry is the second
commandment (Exod.20:3-6). The outcome is that Sin is personified as “the prince of the
power of the air, the spirit who now works in the sons of disobedience”. When the NT writers
speak of “sin” in this context, they are not speaking about sins and transgressions, but about
“the spirit” that dominates man. Importantly, Paul calls this - “sin that dwells in me”, “the law
of sin which is in my members” and “the law of sin and death” (Rom.7:17-8:2).
To overcome sin it was necessary for Christ to be born into sin’s domain. This happened when
he was born of a woman, born under the law (Gal.4:4). This was necessary for God to vanquish
sin once and for. Therefore he “was in all points tempted as we are, yet without sin”, for “in all
things He had to be made like His brethren” (Heb.4:15-17). “And being found in appearance as
a man, He humbled Himself and became obedient to the point of death, even the death of
the cross” (Phil.2:8). Paul further comments on how this works when he writes –“For what the
law could not do in that it was weak through the flesh, God did by sending His own Son in the
likeness of sinful flesh, on account of sin: He condemned sin in the flesh” (Rom.8:3). Paul is
not speaking only about transgression, but in this context he is speaking about the root cause of
our problem with sin - “the law of sin which is in my members” which is also called “the law of
sin and death” (Rom.7:17-8:2). This is the sin that God condemned in Jesus’ flesh, and it could
not be condemned there unless it resided in him also. That is, he had the same flesh and blood
as us with all the same instincts native to all humans. The difference, of course, was that Jesus
never sinned.
Therefore, upon the cross it was SIN which was being condemned in Jesus’ death. Hebrews calls
this the “devil”. “Inasmuch then as the children have partaken of flesh and blood, He Himself
likewise shared in the same, that through death He might destroy him who had the power of
death, that is, the devil” (Heb.2:14). The whole picture is telling us HOW God dealt with Sin -
for Sin was condemned and destroyed when Jesus died.
These concepts are easy to grasp if our understanding is based upon what is revealed in the
early chapters of Genesis about the true origin of sin and evil. In dealing with the dominion of
sin and how we benefit from Christ’s death and resurrection, Paul says - “Now if we died with
Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from
the dead, dies no more. Death no longer has dominion over Him. For the death that He died,
He died to sin once for all; but the life that He lives, He lives to God. Likewise you also, reckon
yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. Therefore do not
let sin reign in your mortal body, that you should obey it in its lusts” (Rom.6:8-12). Paul’s
exhortation speaks for itself – we are dead to sin by baptism into Christ’s death. When Christ
died “sin” was put to death in him, and in all who are in him - for “as many of us as were
baptized into Christ Jesus were baptized into His death ….. knowing this, that our old man
was crucified with Him, that the body of sin might be done away with, that we should no
longer be slaves of sin” (Rom.6:3-6).
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It was in this way that the “the ruler of this world is judged” (John.16:11). When Christ died, so
died Sin, and its power over Christ and of those in him. In the beginning, death was God’s just
sentence upon sin and sinners (Gen.2:16-17, 3:19). This sentence was so universal that Paul
concludes that “by man came death” … and “in Adam all die” (1.Cor.15:21-22). Christ was
raised up as a son of man (Adam) for the purpose of destroying sin. This is why his genealogy in
Luke chapter three reaches back to Adam, who brought sin into the world.
His resurrection to life completes his victory over sin and death, and these are no longer able to
influence him, exercise any power over him or harm him. In Jesus’ words, sin is personified as
“the ruler of this world” who has now been “cast down” by “the son of man whom You made
strong for Yourself” (Psalm.80:17). Christ is that “strong man“ who bound Satan and spoiled his
house.
Christ’s work was not only about destroying sin, it was also about destroying all the effects of
sin. That is, all that has come into the world as a result of sin’s dominion. John expresses it this
way - “For this purpose the Son of God was manifested, that He might destroy the works of the
devil” (1.John.3:8). The works of the devil are all that is in the world, including sicknesses,
possessions, poisonous things likes scorpions and serpents, and eventually all the powers that
be - these are all manifestations of “the power of the enemy”.
Christ’s dominion over demons testifies to his victory over sin and death.
In the gospel accounts evil is portrayed as manifesting itself in the partial incapacities of some
who were sick, and in the total domination of others which are described as being possessed.
Jesus speaks of his casting out of demons as a demonstration of God’s dominion over all, which
is God’s grand objective. Jesus said - “But if I cast out demons by the Spirit of God, surely the
kingdom of God has come upon you” (Matthew 12:28). The binding of the effects of sin was
the sign that the end was coming – that sin’s dominion was coming to an end. The signs he
was doing in their midst was “the power of the age to come” (Heb.6:5).
In the instances where this evil power dominated individuals completely, and the person had
lost control, the NT speaks of the individual being possessed by a “demon”, “an evil spirit” or
more often of an “unclean spirit”. These ideas are very similar to Saul’s experiences in
1.Sam.16:14-23, where, because of his rebellion, he was afflicted by an “evil spirit from the
Lord.”
The connection between sin and suffering is plainly evident in the record of Saul’s experiences.
It follows the Genesis model of punishment for sin and provides an example that helps us
understand this subject. This does not mean that all illnesses are the direct result of sin, but it
does mean that all illnesses are an indirect result of sin in the beginning. This was one of the
great teachings of the Law, where certain illnesses, such as Leprosy, made a person “unclean”
and separated them from God and his people. When the Leper was healed a “trespass
offering”, a “sin offering … [to] make an atonement” and a “burnt offering” had to be made
when the days of his cleansing were complete (Lev.14:12-20). Perceiving the connection
between sicknesses, sin and the need for atonement is the clear intention of the Law of
Leprosy.
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These concepts are relatively easy to understand once we appreciate the fact that the Bible
often portrays evil as a unified whole, hostile to God and all his purposes. We grasp this when
we understand the origins and workings of this evil spirit. In like manner, sin is indirectly
connected to illnesses and the various possessed people mentioned in the gospel accounts. The
connection is not immediate - rather it relates back to the origin of sin and death. All of the evils
we see in the world are the work of one enemy – which is the “spirit who now works in the
sons of disobedience.”
Furthermore, NT words such as Satan, the Devil, the Evil One, and the Enemy are all terms
that describe this same evil principle at work. The question is not about the reality of this
unified evil, rather the question is whether it refers to a supernatural being. One thing we do
know is that it cannot refer to “the angels that sinned”, for no matter who they are they are
currently chained in “Tartarus” and “reserved in everlasting chains under darkness unto the
judgment of the great day”.
Jesus’ victory was only possible because of the power of God working with him and in him from
conception to crucifixion (2.Cor.5:18-19). He received the Holy Spirit without measure at his
baptism, which gave him power to work miracles, heal the sick and cast out demons. These
were visible signs that attested to the fact that God was with him (John.3:2, Acts.2:22). At the
beginning of his ministry, immediately after he was baptized by John and had received the Holy
Spirit, he was driven into the wilderness to be tempted of the devil. This event marked the
beginning of his great contest with the enemy – a battle that would lead to the destruction and
spoiling of sins dominion.
The record says that the tempter in the wilderness came to him and tempted him with three
primary propositions, all of which Jesus overcame ‘with the word of the Lord’. The tempter is
variously called “the Devil” (Matt.4:1,5,11, Lk.4:2,5,13) and “Satan” (Matt.4:10, Mark.1:13).
There is no statement in the record nor any necessity that the tempter be supernatural. That
conclusion is only arrived at if it is first assumed. The placement of this event at the beginning
of his ministry is like the starting gun that marked the beginning of the God’s battle and His
great victory over sin and all that came into the world as a result of sin, called “the works of the
devil”.
A clear explanation of demons is not found in the Gospel accounts, and there is no attempt
made in the Bible to answer the question - 'What are demons?' We are therefore forced to seek
to understand this subject within the terms of the Scriptures, and its teachings about the origin
of sin and evil. There is no doubt that the word 'demon' was one way that the NT writers used
to describe a particular manifestation of the evil that pervades this fallen creation.
Furthermore, when the New Testament mentions demons, it is describing various

manifestations of bondage to Sin’s dominion. This bondage is variously described as one having
“an unclean spirit”, or of being “bound by Satan” (Luke.13:16). This speaks in the same style
employed by Paul when he refers to those “whose minds the god of this age has blinded”
(2.Cor.4:4), or of himself being afflicted by “an angel/messenger of Satan” (2.Cor.12:7). Demon
possession was just one way of showing mankind’s suffering under the effects of sin’s
dominion. Christ came to overthrow God’s enemies and restore all things. His ministry began
that great work, but it will not be completed until he returns to exercise dominion over all the
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earth, with all things under his feat. He is the idealized man that God intended from the
beginning - the man that Gen.1:26-28 spoke of.59
Conclusion: Christ’s power over demons and the genre of the Gospel accounts.
As we noted earlier, it is only the three synoptic gospels (Matthew, Mark and Luke) that record
the casting out of demons (by that name). The form of wording is not used elsewhere in the
Bible. The theme of these gospels portrays Jesus’ work as a great contest between God and his
enemy, i.e. that spirit which controls and dominates mankind. In the genre of the record,
demonic possession was one of the strongest manifestations of the power of the enemy – for
the possession events recorded show individuals without power and totally dominated. Those
subject to demonic influence had no other means of deliverance. In this, demonic possession
was a representation of Sin’s all-pervading power over mankind, and man’s helplessness under
its reign.
Jesus was casting out demons “by the finger of God” (Luke.11:20). This was the same finger
which the Magicians of Egypt recognised as the power behind the ten plagues (Exod.8:19). The
ten-commandments were also written by the finger of God (Exod.31:18, Deut.9:10). Like them,
Jesus was the word of God made flesh specially fitted for this work (John.1:14). He was like
David, the beloved, who as God’s champion, after he was anointed went forth to battle the
anti-typical Goliath - Sin. Christ was given the spirit without measure to overcome and defeat
the power of sin, in all its various forms. This was a foretaste of things to come, that will
ultimately lead to the completion of God’s purpose. That is, when the last enemy (death) is
destroyed (1.Cor.15:26), and the devil, death and hell are all cast into the lake of fire
(Rev.20:10-14). Only then will God’s victory be complete and He will “be all and in all.”
Finally, Jesus seems to have adapted the terms “the Devil and Satan” to describe the all-
pervading power of sin and its effects. These concepts are only comprehensible if we
understand the intent of the narrative revealed in the early part of Genesis. Only then will we
appreciate just how far the whole creation has fallen from God, and the real condition “of the
world”. It is by understanding the tragic condition of this world that we can appreciate the
nature of God’s work in Christ, and of the wonderful completeness of His victory over sin and
death. Once enlightened we can also appreciate the importance of his return, when he will
exercise the dominion and restore all things.
1.John.2:15-17. “Do not love the world or the things in the world. If anyone loves the world, the
love of the Father is not in him. For all that is in the world—the lust of the flesh, the lust of the
eyes, and the pride of life—is not of the Father but is of the world. And the world is passing
away, and the lust of it; but he who does the will of God abides forever.”
NB. As noted at the beginning of this chapter, there is a much fuller explanation of the various
ideas and concepts discussed here in the linked file. See the footnote for the web address.60
59
See the study that looks at this, titled - “What think ye of Christ”. Link is here.
60
“Defining Satan the Devil and Demons.pdf” which is located on the Vault – Link is here. Full web address is -
http://www.christadelphianvault.net/index.php?action=downloadfile&filename=Defining%20Satan%20the%2
0Devil%20and%20Demons.pdf&directory=Kel%20Hammond&
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Faith and grace defined.
10. Faith and grace defined.
Faith is an important and central teaching of the Bible. The word faith is of similar meaning to
the word belief, and the two words are very closely related in the original Greek language. We
can see this in the words of Gal.3:22, “But the Scripture has confined all under sin, that the
promise by faith in Jesus Christ might be given to those who believe.”
We have noted earlier (Chp.2) that beliefs are very powerful things irrespective of whether they
are based upon good or bad ideas. Beliefs cause people to do both terrible things as well as
wonderful things. History is full of examples of both. Considering what we have already
discovered about the Bible’s teachings, therefore, if we are to know and understand God and
have the ‘saving faith’ that is spoken of in the Bible, then the real challenge will be to ensure
that our beliefs are accurately based upon God’s revealed truths alone.
We have already noted that Faith is more than simply believing in God or in God’s existence. It
also involves and is mostly explained as believing God’s word and testimony, which is found in
the Bible. The following references support this conclusion.
Rom.10:8. But what does it say? “The word is near you, in your mouth and in your heart” (that
is, the word of faith which we preach):
Rom.10:17. So then faith comes by hearing, and hearing by the word of God.
Heb.11:1-2. (ESV) Now faith is the assurance of things hoped for, the conviction of things not
seen. For by it the people of old received their commendation.
Heb.11:6. But without faith it is impossible to please Him, for he who comes to God must
believe that He is, and that He is a rewarder of those who diligently seek Him.
Rom.3:28. Therefore we conclude that a man is justified by faith apart from the deeds of the
law.
Rom. 4:16. Therefore it is of faith that it might be according to grace, so that the promise might
be sure to all the seed, not only to those who are of the law, but also to those who are of the
faith of Abraham, who is the father of us all
Gal.2:20. And the life which I now live in the flesh I live by faith in the Son of God, who loved
me and gave himself for me,
Eph.2:8-9. For by grace you have been saved through faith, and that not of yourselves; it is the
gift of God, not of works, lest anyone should boast.
Col.1:12-13. giving thanks to the Father who has qualified us to be partakers of the inheritance
of the saints in the light. He has delivered us from the power of darkness and conveyed us into
(i.e. for) the kingdom of the Son of His love. (Paul is here speaking of God’s grace, in saving us)
James.2:22, 24, 26. Do you see that faith was working together with his works, and by works
faith was made perfect? … You see then that a man is justified by works, and not by faith
only….For as the body without the spirit is dead, so faith without works is dead also.
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On reviewing these and similar references, it is clear that –
 Faith Comes from hearing the word of God (Rom.10:17)

 Faith often means to have trust and confidence in God and in Christ (Prov.3:5, Heb.11).
 Faith convinces us of the truth of the things that have been done and those that are
promised, even though we cannot see them now with our eyes. We see them by faith
(Heb.11:1-3, 7, 27, 2.Cor.4:18).
 We are justified by faith and not by our works or works of law (Rom.3:28, Eph.2:8-9)
 Faith motivates and empowers believers to overcome difficulties (Heb.11:33-39)
 Without Faith, it is impossible to please God (Heb.11:6)
 Faith is based firmly upon the sacrifice of Christ, through whom God qualifies and delivers us
to share in the kingdom of Christ, the Son of His love.
 Faith and Grace (favour) are closely linked, and work hand in hand. It is by Faith that we
enter into grace – and it is grace which envelops our life (Rom.5:2).
 Post baptism, we are justified by works, but we are not saved by them. A living faith is
shown by works, for faith without works is dead. (Jam.2:17,20,26)
 Faith is based on grace, so that the promise might be sure to all the seed (Rom.4:16)
From this brief summary, we can conclude that Faith is best defined as ‘believing God’, which
means believing what God says and promises, and particularly that part of the message
concerning His Son. Now consider the following reference in which Paul speaks of these
concepts from a wider perspective, now taking into account God’s purpose and involvement.
1.Cor.5:5-7. Who then is Paul, and who is Apollos, but ministers through whom you believed, as
the Lord gave to each one? I planted, Apollos watered, but God gave the increase. So then
neither he who plants is anything, nor he who waters, but God who gives the increase.
Paul is clearly saying that although he was a preacher of the gospel message, and Apollos
assisted with the spiritual growth of the disciples, it was in fact all of God, for He alone can
cause the increase. The language and imagery is based on that of a farmer, growing edible crops
or fruit trees. The farmer might do the planting, another may water it, but it will only be fruitful
if God’s power causes it to increase to maturity. In this God is the important one and essential
element. Irrespective of our efforts, God alone causes the word to prosper and bear fruit. This
does not excuse man, or in any way suggest that human effort and involvement is not important,
but it does mean that unless God is involved the efforts will be pointless. This way of thinking
and expressing reality is used in other places in the Bible. It can be seen in the following Psalm.
Psalm.127:1. Unless the LORD builds the house, They labor in vain who build it; Unless the
LORD guards the city, The watchman stays awake in vain.
So when we are speaking about ‘faith’, we must understand it with these concepts in mind.
Faith is not in any way to be seen or understood as the triumph of the human spirit. Unless
God firstly sends forth His message, unless God firstly reveals Himself and His ways, we will only
end up groping in darkness and ignorance. Most importantly, unless it is God’s work and he
blesses it then it will all be in vain. Scriptural references that speak in these terms are not only
referring to ‘material’ things and achievements, but more specifically about the creation of the
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‘new man’ in each of us, which is the ultimate goal of God’s ongoing work in us. The importance
of God’s involvement is seen in the following comments made by Paul.
Rom.10:14-15. How then shall they call on Him in whom they have not believed? And how shall
they believe in Him of whom they have not heard? And how shall they hear without a preacher?
And how shall they preach unless they are sent?
Therefore, unless God is involved in the work we will labour in vain. In this sense then, faith is of
God’s creation. He works in us to create faith. Faith is the outcome of us receiving and believing
‘the word of God’ (1Thes 2:13). Our contribution is to hear, understand and believe the message.
This allows God to work. In this, God does not compel us, but rather persuades or convinces us.
This is what Paul concludes in Rom.4:18-22. Again, this does not excuse us from action.
However, it does impress us with the importance of understanding and believing the message of
God’s word. This in turn allows God’s power to transform our thinking, and thereby how we
speak and behave. In this regard then, we work hand in hand with God, in creating a ‘new man,
who is renewed in knowledge according to the image of Him who created him’ (Col.3:10).
These are very elementary, yet important concepts to understand, but they do not completely
explain what we are to have faith in and how it is to be outworked in a practical sense in this day
and age. These are interesting and important concepts, and it is easy to jump to (wrong)
conclusions. Let us consider some more scriptural references.
Acts.15:11. But we believe that through the grace of the Lord Jesus Christ we shall be saved in
the same manner as they.
Gal.2:16. We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not
justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ
Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the
works of the law no flesh shall be justified.
Gal.3:26. For you are all sons of God through faith in Christ Jesus
Eph.1:15 …. after I heard of your faith in the Lord Jesus and your love of all the saints
Col.1:4. … since we heard of your faith in Christ Jesus, and of your love of all the saints
These references indicate that having faith in the Lord Jesus Christ is integral to our justification
and salvation. This is why it is written - ‘nor is there salvation in any other, for there is none
other name under heaven given among men by which we must be saved’ (Acts.4:12).
What exactly does that mean? Is it meant to be a formula for salvation – i.e. some form of
minimum requirement, or do these statements stand as shorthand for larger concepts? We
suggest that the latter is the truth of the matter, and these references are given to emphasise
the essential role that Jesus plays in the redemption of sinners. Without God’s work in him,
nothing that has been promised by God can be fulfilled, ‘For all the promises of God in Him are
Yes, and in Him Amen, to the glory of God through us’ (2.Cor.1:20).
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The references noted above are usually combined with ones concerning the preaching of the
Gospel to prove that the Gospel message was solely focussed on God’s atoning work in Jesus
Christ, i.e. that Jesus died for our sins.
Mark.16:15-16. And He said to them, Go into all the world and preach the gospel to every
condemned.
Did this Gospel message include more details than having faith in the efficacy of Christ’s sacrifice
for us? Note the following references, and the ideas they present.
Acts.8:12. But when they believed Philip as he preached the things concerning the kingdom of
God and the name of Jesus Christ, both men and women were baptized.
Acts.28:30-31. Then Paul dwelt two whole years in his own rented house, and received all who
came to him, preaching the kingdom of God and teaching the things which concern the Lord
Jesus Christ with all confidence, no one forbidding him.
Note that the Gospel is here presented as having two elements or parts. One has to do with the
‘Kingdom of God’, and the other with ‘the name of Jesus Christ’. Although these may be
distinct sub-themes, they are both integral parts of the singular gospel message that is centred
on Jesus Christ, and all that God is doing in and through him.
It is also worth reminding ourselves, that Jesus, during his ministry, preached the gospel of the
‘Kingdom of God’ and that it was not until after the resurrection of Jesus that the Apostles were
instructed to add to the message, and so they began to preach the things concerning ‘the name
of Jesus Christ’. This distinction can be seen in the change that occurred to the Message from
ministry of Jesus in the four Gospel records, to that of the Apostles in the book of Acts.
When considering these things, it is vitally important not to diminish the work of God in Christ.
We are not suggesting in any way that the message concerning Jesus Christ is in any sense
inferior to that concerning the promised kingdom. In fact, the NT scriptural emphasis is the
other way. Without Christ, there can be no kingdom and there is no salvation. His death and
resurrection are the essential elements which binds all else together. Also, there is no
separating Jesus from those whom he came to save, or from God’s greater purpose.
It is worth noting the way these themes and ideas are used interchangeably in the book of Acts.
 Acts.8:4. Therefore those who were scattered went everywhere preaching the word.
 Acts. 8:5. Then Philip went down to the city of Samaria and preached Christ to them.
 Acts.8:12. But when they believed Philip as he preached the things concerning the kingdom
of God and the name of Jesus Christ, both men and women were baptized.
 Acts.8:14. Now when the apostles who were at Jerusalem heard that Samaria had received
the word of God, they sent Peter and John to them,
 Acts.8:25. So when they had testified and preached the word of the Lord, they returned to
Jerusalem, preaching the gospel in many villages of the Samaritans.
 Acts.8:35. Then Philip opened his mouth, and beginning at this Scripture, preached Jesus to
him.
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On reviewing the list, we can assume that they did not preach a different message in each of the
listed references. Rather, we can see that each reference is basically saying the same thing and
that each phrase stands as a representative of the total message they preached. To preach Jesus
is to preach the same message Jesus preached and taught. This message was augmented after
Jesus’ resurrection to include the basic principles about “the name of Jesus Christ”, so that men
and women might inherit the promised kingdom of God.
Two Main Aspects of Faith Defined.
In simple terms that we can put into practice and live by, faith involves a few important parts.
Two aspects of which are summarised here and then expanded upon. Faith is -
1. Understanding, believing and responding to what God promises and says, and
2. After hearing and believing what God has revealed, we will then be able to SEE God, which
also means that we will now see life and the world in a totally different way, as God sees it.
The First Aspect of Faith.
In both the OT and the NT, Abraham stands out as one of the greatest examples of faith in the
record. He is called ‘the father’ of them that believe (Rom.4:11-12). Consider –
Rom.4:1-3. What then shall we say that Abraham our father has found according to the flesh?
For if Abraham was justified by works, he has something to boast about, but not before God. For
what does the Scripture say? “Abraham believed God, and it was accounted to him for
righteousness.”
The basis of Abraham’s righteousness was his belief in what God had promised, even though
what was promised seemed to be impossible at the time. These words are referring to the
circumstances of Gen.15:4-6, where God promised Abram that his seed or offspring would be as
numerous as the stars in heaven. The remarkable thing at this time was the fact that he and his
wife had no children. Because of their age and circumstances it seemed as though it was
impossible for any children to be born. Consider what Paul makes of this –
Rom.4:18-22. Who (Abraham), contrary to hope, in hope believed (what God had promised to
him), so that he became the father of many nations, according to what was spoken, “So shall
your descendants be.” And not being weak in faith, he did not consider his own body, already
dead (since he was about a hundred years old), and the deadness of Sarah’s womb. He did not
waver at the promise of God through unbelief, but was strengthened in faith, giving glory to
God, and being fully convinced that what He had promised He was also able to perform. And
therefore “it was accounted to him for righteousness.”
Now note carefully what Paul is saying here. God had spoken to Abraham and told him that he
and his wife Sarah would have a child, even though she was past child bearing age and he
himself was also old. He did not consider the natural situation he found himself in of any
consequence or barrier to God’s ability to fulfil His promise. It simply tells us that he was fully
convinced and therefore believed (i.e. had faith in) God.
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His attitude is set forth as an example of the type of faith we should strive to emulate
(Rom.4:23-24). It means that we should believe God, irrespective of how the natural laws of life
or the limitations of man or the world attempts to persuade us otherwise. It says that Abraham
was ‘fully convinced that what God had promised He was able to perform’. From this we can
conclude that faith, at its most elementary level, is simply believing God. We believe because
we are fully persuaded or convinced that what God says and promises, He will do. These ideas
are also found in Heb.11:13, which speaks of the attitude and hope of all the faithful in past
ages. This type of faith pleases God, for ‘without faith it is impossible to please Him’ (Heb.11:6).
Therefore, faith involves a belief in the words of God and the promises He makes. In conjunction
with this, faith quite clearly has always revolved around God’s work in Jesus Christ. This was true
even before Jesus died upon the cross as a sacrifice for sins. This faith has always come from
hearing and understanding God’s testimony concerning him, for without the work of salvation in
him there could never be a fulfilment of the promises or any hope in a life to come. This is the
reason Paul calls Jesus the object of the faith of the ancients (Gal.3:22-23), as they looked
forward to all that God was to accomplish in and through him (1.Pet.1:9-11).
To the ancients Jesus Christ was the means by which the forgiveness of sins would come, as well
as an inheritance in the Kingdom of God and the gift of life eternal. For us too, Jesus alone
provides the basis of justification and forgiveness of sins with God, for it is on the basis of ‘faith
in his blood’ that we find acceptance with God (Rom.3:25). These words and these concepts are
much the same as those words which speak of having ‘faith in Christ’ (Gal.3:26, Col.1:4, 2:5), for
faith in Christ includes all that God has done in and through him for us.
Comparable phrases such as ‘faith in Christ’ and the ‘faith of Christ’ (Gal.2:16, 20) refer to these
ideas, and particularly to the origins of the gospel message of salvation, which has always been
based upon God’s work in Christ. This is why it is called the gospel of God (Rom.1:1).
1.John.5:10. He who believes in the Son of God has the witness in himself; he who does not
believe God has made Him a liar, because he has not believed the testimony that God has given
of His Son.
John.3:16. For God so loved the world that He gave His only begotten Son, that whoever
believes in Him should not perish but have everlasting life.
1.Cor.15:3-4 NIV. For what I received I passed on to you as of first importance: that Christ died
for our sins according to the Scriptures, that he was buried, that he was raised on the third day
according to the Scriptures,
Simply put, faith is believing God. If God says or reveals something and we do not believe Him or
we ignore Him, then we do not have faith in God irrespective of what we might claim to the
contrary or even contrary to our own protestations. Consider the following -
2.Tim.2:15-18. Be diligent to present yourself approved to God, a worker who does not need to
be ashamed, rightly dividing the word of truth. But shun profane and idle babblings, for they
will increase to more ungodliness. And their message will spread like cancer. Hymenaeus and
Philetus are of this sort, who have strayed concerning the truth, saying that the resurrection is
already past; and they overthrow the faith of some.
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From this, we can see that faith can be overthrown by erroneous teachings. Just what had these
false teachers changed? They had strayed from the Apostles’ teaching on the resurrection, not
denying it but spiritualizing it to a past event. This change is said to have overthrown the faith of
some. This seemingly small change had altered their faith to one that God would not recognise.
Professions of faithfulness are also worthless if they are not matched by a life of faithfulness. We
may profess ‘fellowship’ with God, yet walk contrary to every principle of God. If we do that,
then we are living a lie, and the truth of God is not in us, as the following reference shows.
1.John.1:6. If we say that we have fellowship with Him, and walk in darkness, we lie and do
not practice the truth.
To ‘walk’ in faith is to live a life that follows the example of Jesus Christ. That is, that we mortify
(put to death) the natural and contrary desires that spring from within us, and rather allow God
to guide us. The prime example of this principle at work is exemplified in the life of Jesus Christ.
Interestingly, the spiritual walk is plainly counterintuitive – for it is by dying we can live. This is
one important way that Christ’s example shows us the way.
Rom.8:13. For if you live according to the flesh you will die; but if by the Spirit you put to death
the deeds of the body, you will live. (See also; Gal.5:16-25, Rom.8:1,4)
In Peter’s exhortation to the disciples of his day, he gives them similar counsel. He tells them
that faith must not be static, but it must bear fruit. He therefore speaks of ‘adding’ to their faith.
2.Pet.1:5-11. But also for this very reason, giving all diligence, add to your faith virtue, to virtue
knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness,
to godliness brotherly kindness, and to brotherly kindness love. For if these things are yours and
abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. For
he who lacks these things is short-sighted, even to blindness, and has forgotten that he was
cleansed from his old sins. Therefore, brethren, be even more diligent to make your call and
election sure, for if you do these things you will never stumble; for so an entrance will be
supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.
To make their calling and election sure (firm and unmovable), it was needful for them to
continue in the way, and to be fruitful in their knowledge of God and of Jesus Christ their Lord.
This ‘faith’ is displayed in the way we behave, as Peter clearly says. When we walk this way in
faith, God is pleased with us and will provide an entrance into the Kingdom of God. To live like
this is to exhibit a living faith, for without the consistency of a living faith, shown in behaviour
and actions, then ‘faith is dead’. Maturity of faith is the obvious goal that he is speaking of, and
this only comes from diligence and experience, and from allowing God to direct us.
The second main aspect of faith is derived from the first. It involves seeing things differently. It
involves seeing through the eyes of God as a result of being educated and influenced by God’s
revelation of His will and purpose. Consider these references –
Heb.11:27. By faith he (Moses) forsook Egypt, not fearing the wrath of the king; for he endured
as seeing Him who is invisible.
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Job.42:5. I have heard of You by the hearing of the ear, But now my eye sees You.
Heb.11:13. These all died in faith, not having received the promises, but having seen them afar
off were assured of them, embraced them and confessed that they were strangers and pilgrims
on the earth.
2.Cor.4:18. while we do not look at the things which are seen, but at the things which are not
seen. For the things which are seen are temporary, but the things which are not seen are
eternal.
Heb.12:2. looking unto Jesus, the author and finisher of our faith, who for the joy that was set
before Him endured the cross, despising the shame, and has sat down at the right hand of the
throne of God.
From this we can see that the faithful did not rely upon their senses to see and understand the
things of God. Their vision and way of life was based upon understanding and believing God.
They understood the things promised and spoken of by God, and were firm in their convictions.
It was this faith-sight that allowed them to overcome the often difficult or impossible situations
that they found themselves in and remain faithful even to the point of death. Their faith allowed
them to see the things that were invisible to the natural senses and to their contemporaries (e.g.
2.Kg.6:17). Their faith and confidence was in the things that were revealed and promised by
God. As a result their whole world view was altogether different to that of the natural man.
In summary, we also note that faith is not the opposite of reason. That is a false dichotomy.
Faith is actually the opposite of unbelief, not reason. The Biblical definition of faith is of a well-
placed and reasonable inference based on evidence.61 God’s challenge to all is to consider the
evidence. The natural response to this is that they are too hard, too different to what we have
been taught, and too different to the consensus. But this is the challenge that God has set before
all. This type of faith is a rare and precious thing, but it gives to those who have it a power and
confidence that is greater than all other things on the earth (Matt.17:20, Luke.17:6).
Faith & Grace.
We have so far defined two of the main aspects of faith and have also concluded that faith
comes from hearing the word of God and therefore is from God in that sense. We have seen
that Faith is quite plainly a response generated in men and women, but it cannot be generated
unless the word of God is first communicated to them by those sent, as Paul says in Rom.10:14-
18. This is the general principle spoken of in the following references.
Rom.10:17. So then faith comes by hearing, and hearing by the word of God.
1.Pet.1:23-25. … having been born again, not of corruptible seed but incorruptible, through the
word of God which lives and abides forever, “All flesh is as grass, And all the glory of man as the
flower of the grass. The grass withers, And its flower falls away, But the word of the LORD
endures forever.” Now this is the word which by the gospel was preached to you.
61
Faith is reasonable and based on evidence. See the essay/study – “Evidence, Reason and Faith. Link is here.
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Faith then, is a work of God and never a work of man or of man’s wisdom. Faith is what we bring
in our voluntary response to God’s offer of life. Faith is believing what God says and promises
against the overwhelming weight of the natural world or of man’s wisdom (Rom.4:18-24). We
must think about this. If our faith and obedience to God is a response in ignorance of God’s
revealed will or ways, then it is solely generated in us by our own knowledge and efforts
(Mark.7:7, Matt.23:13). In that case then, faith would be of man’s creation and not of God’s. We
are informed that this cannot be so, for it is not possible for any to save themselves (Ps.49:6-9).
None can be saved or find life by their own wisdom, works or righteousness, whether of the Law
of Moses or by some other means (Gal.2:21, 3:21). The faith that brings salvation and life has to
be a result of God’s free gift, which is why it is said to be by God’s grace (favour). God will not
be indebted to any man. This is what Paul says in the following well known references.
Eph.2:8-10. For by grace you have been saved through faith, and that not of yourselves; it is the
gift of God, not of works, lest anyone should boast. For we are His workmanship, created in
Christ Jesus for good works, which God prepared beforehand that we should walk in them.
Rom.4:4. Now to him who works, the wages are not counted as grace but as debt. But to him
who does not work but believes on Him who justifies the ungodly, his faith is accounted for
righteousness,
The word ‘grace’ means ‘favour’, and speaks of God’s favour towards us in many different
circumstances, but particularly in God’s dealings to save us. We note that God has always dealt
with man on the basis of faith and grace, which is what Paul means in Rom.4:1-8, where he
advances the words and experiences of Abraham and David. Grace was and always is a work of
God. God’s work in Christ is a clear demonstration of how grace was demonstrated to us,
because God gave him to do what we could not do for ourselves.
According to God’s predetermined purpose, God intervened in human affairs and formed His
Son in the womb of Mary. Jesus was subsequently born and educated by God. God then sent
him to preach the Gospel message that God had given to him. After this he was crucified by evil
men. As an expression of God’s love, he died for sinners, who were reckoned by God to be in
him when he died. Subsequently, God raised him from the dead to life eternal.
By believing him and in what he accomplished upon the cross, we are invited to identify with
him through baptism into his death, so that we can share in his victory over death. This is an
essential element in the NT Gospel of Salvation (1.Cor.15:1-3). This was a work of God.
The Apostle Paul connected the idea of God’s love and kindness in saving him with God’s grace.
For him it was a real motivator, for he was walking in the opposite direction when Christ
appeared to him. See 1.Tim.1:12-17 where Paul speaks of this, and the example of his own life.
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Gal.2:20-21. I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and
the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave
Himself for me. I do not set aside the grace of God; for if righteousness comes through the law,
then Christ died in vain.
Those who hear and respond to the gospel message are likewise saved by their faith in God. That
is, they hear and believe the truth concerning God’s work in His own son – and of “the faith of
the Son of God” (i.e. Christ’s faithfulness, which is probably a better rendition of Gal.2:20). This
whole work of God in Christ is in itself an expression of God’s favour (grace) to us, in that He
chooses to accept us on the basis of our Faith in Him and what He provided in Christ. This is
called God’s grace or favour because God does not need to accept us on this basis or any other,
but He chooses to as an expression of His kindness and love. It is God’s appointed method.
It is through Christ that “we have access by faith into this grace in which we stand” (Rom.5:1).
In practical terms, the means of access is by faith and baptism into Christ (Rom.6:1-9), wherein
we are born again as a new creation, having “put on Christ” (Gal.3:26-29). We are now to walk in
newness of life, being enveloped in the covering of grace that we have received in Christ.
This faith in God is to be expressed in how we live, which involves the formation of Christ in us.
This means that we are to think, speak and act as Christ himself did. In this way we are to
understand Christ’s way of life as exemplary. This is a living faith that is acceptable with God.
Gal.4:19. My little children, for whom I labor in birth again until Christ is formed in you,
Col.1:26-29. ... to fulfill the word of God, the mystery which has been hidden from ages and
from generations, but now has been revealed to His saints. To them God willed to make known
what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the
hope of glory. Him we preach, warning every man and teaching every man in all wisdom, that
we may present every man perfect in Christ Jesus. To this end I also labor, striving according to
His working which works in me mightily.
Summary - Faith, grace and works.
It is by faith that we enter into grace (Rom.5:2). That is, we are now in Christ, having put on
Christ by faith and baptism (Gal.3:26-27), and thereby enveloped in grace ... having been saved
by grace through faith, and not by our works (Eph.2:8-9).
Baptism in the first place represents death of the old man. It declares this principle (Rom.6:3-4,
Col.2:12). It means that we bring no virtue to God - only a conscience influenced by the gospel
message (1.Pet.3:21). We are thereby saved by grace through faith, which is God's free gift to us
(Eph.2:8-9). Having now ALSO risen with Christ, we are to walk by faith, which keeps us in grace -
that is, we must now stay true to the things received by the preaching of the gospel, firm to the
end (1.Cor.15:1-2).
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We have been created anew in Christ, and by faith we are to walk in newness of life (Rom.6:4,
Col.2:12), having been born again / created in Christ Jesus for good works (Eph.2:10). These
works that come AFTER baptism into Christ demonstrate that our faith is alive, and therefore
James says "For as the body without the spirit is dead, so faith without works is dead also"
James.2:26.
In this context, James has already presented two examples from Abraham’s life to show what he
means. One is drawn from early on and the other from much later. Early on, Abraham believed
God and it was counted to him for righteousness (Gen.15:6). Later on, Abraham was faithfully
obedient when he offered up Isaac (Gen.22:16-18), and his “works” demonstrated that his faith
was alive and had grown.
By this we “see that faith was active along with his works, and faith was completed by his
works, and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to
him as righteousness”” James.2:22-23 ESV. Now ponder what James says next, in this context -
"You see then that a man is justified by works, and not by faith only" James 2:24.
Martin Luther, the 'great' reformer, was not happy with James' epistle and called it 'an epistle of
straw'. Luther did not able to understand James and assumed that James was preaching an older
"Law" based form of salvation.
This is not so. The works that James speaks of are different to the 'works of Law' that Paul
argued against. In that context, the works of law generally speak of the necessity of keeping the
law to be saved (Acts.15:1-2), for some zealous Jewish believers thought that salvation
depended upon a combination of Christ plus the Law. This was incorrect. The works of faith that
James speaks of are of a different category altogether, as they are the evidence of a living faith,
and they are not based upon obedience to the Law of Moses. Works of faith speak of the
necessity of spiritual growth.
Peter also speaks of this necessity in the following words -
"But also for this very reason, giving all diligence, ADD TO YOUR FAITH virtue, to virtue
knowledge, to knowledge self-control, to self-control perseverance, to perseverance godliness,
to godliness brotherly kindness, and to brotherly kindness love.
For if these things are yours and abound, you will be neither barren nor unfruitful in the
knowledge of our Lord Jesus Christ.
For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was
cleansed from his old sins. Therefore, brethren, be even more diligent to make your call and
election sure, for if you do these things you will never stumble;.." 2.Pet.1:5-10
We will let the apostle John have the last word, where he later writes - "Little children, let no
one deceive you. He who practices righteousness is righteous, just as He is righteous" 1.Jn.3:7
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What the Bible says about God’s way of salvation.
A point of clarification on the difference between 'works of law' and 'works of faith'.
'Works of law' as it relates to our situation today would refer to someone who thinks that their
works are ' filling the gap' and therefore their works are earning them their salvation. At the
judgement seat if they have filled the gap with their works, if they have worked hard enough,
then they will be granted eternal life.
This of course can't be the case as 'no flesh should glory in God’s presence.'
'Works of faith' on the other hand are a person’s response to the grace of God in saving them,
and in their gratitude and thankfulness they seek to take on the character and the life of the one
who has done so much for them and apply it in their own lives. This will outwork itself in works
of faith, and continues the justification of the individual before God.
The Parable of the Fruit Tree.
Another way of looking at this is to consider the parable and workings of a fruit tree. We might
like to think of Roots, Trunk, Branches, Flowers, and then Fruit as individual units, but that often
takes too narrow a view. The tree was once a single seed and all of that potential was contained
in that one seed? It is one. When planted in a good and caring environment, the tree will shoot
and grow, and eventually flower and fruit.
But only God gives the increase (1.Cor.3:5-8).
“But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
meekness, temperance: against such there is no law. And they that are Christ's have crucified
the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.”
Gal.5:22-25 (Eph.5:9)
11. What the Bible says about God’s way of salvation.
The Greek word for ‘salvation’ (σωτηρία = soteria)62 commonly found in the NT is used in 43
verses, and means ‘deliverance, preservation, safety, salvation’, usually with the idea of
‘deliverance from enemies’. The associated word ‘saved’ (σῴζω = sozo) likewise means ‘to save,
keep safe and sound, to rescue from danger’, and is used in over 100 verses in the NT.
This meaning is seen in Zachariah’s prophecy concerning Christ - ‘That we should be saved from
our enemies and from the hand of all who hate us’ (Luke.1:71).
In general, salvation can be from any number of enemies. In the Jewish mind in the days of Jesus
salvation from servitude to Rome was the main issue in the minds of the people. They knew the
words of the prophets and some saw in Jesus the promised Messiah-King, the Son of David,
whom the prophets said would re-unite the tribes of Israel and deliver them from foreign rule,
and bring in the golden age that had been spoken of by all the Prophets.
62
“Soteriology” is the word used by theologians to refer to the doctrine and study of salvation.
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Towards the end of Jesus’ ministry, when he rode into Jerusalem, the common people cried
‘Hosanna to the Son of David! Blessed is He who comes in the name of the LORD! Hosanna in
the highest’ (Matt.21:9). Hosanna is a Hebrew word which quite literally means ‘save, we pray’,
and is taken directly from Psalm.118:23 (Save now).
The type of salvation they were looking for was political deliverance in the form of national
independence. This has been a common desire of many people since that time, as they focus all
their hopes and aspirations on the present world. What they did not understand, as some of our
modern contemporaries also fail to grasp, was their real need of salvation from ‘the law of sin
and death’, which is the universal scourge and destroyer of all people (John.8:34).
Shortly after this event, Jesus said; ‘See your house is left to you desolate; for I say to you, you
shall see me no more till you say, ‘Blessed is he who comes in the name of the Lord’
(Matt.23:38-39). In other words, they would not see the promised kingdom and the Messiah-
King again until that day that they honestly acknowledged their real need. That is, their need for
the forgiveness of their sins and a life of repentance, on the basis of God’s work in Christ.
Why couldn’t they understand their real need?
In the Jewish mind, the sacrifices they made and the worship they participated in under the Law
of Moses provided the basis for their moral salvation. They saw in the various teachings of the
Law and in its Ceremonies and Sacrifices the basis for the forgiveness of their sins and
acceptance with God.
What the Jews in Jesus’ day failed to grasp was that the Law itself was only a pattern or shadow
of God’s work in Christ. Jesus was to be the ‘priest’ and the ‘offering’ and his life that which the
Law itself was modelled upon, because God centralised all his purposes in Jesus. It is important
to see this the correct way. The Law was the shadow and Jesus was the reality that the customs
of the Law pointed forward to. The practices and ceremonies of the Law had no power of
themselves apart from that purpose. So in the NT, we find language such as the following.
Gal.3:24-25. Therefore the law was our tutor to bring us to Christ, that we might be justified by
faith. But after faith has come, we are no longer under a tutor.
Hebrews.10:1. For the law, having a shadow of the good things to come, and not the very
image of the things, can never with these same sacrifices, which they offer continually year by
year, make those who approach perfect.
After Christ’s death and resurrection, NT Christianity was preached. This marked a change where
service under the Law was no longer of value, because the object of ‘faith’ had come in the
person and work of Jesus Christ, just as Paul in Gal.3:25 shows. This also tells us that the
sacrifices offered under the law really only had ‘power’ if they were offered ‘in knowledge and
faith’ of the one to come (Heb.9:15, 10:4). This question about the Law became the big issue in
the first century. Those who accepted this principle of the apostles’ teachings no longer
depended upon the practices of Judaism; including the ceremonies of the law and participation
in many practices that defined the religion of the Jews.
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The early believers were greatly disturbed by certain zealous Jewish Christians who wrongly
insisted that gentile converts had to keep parts of the Law (Acts.15:1-2). This was resolved at the
Jerusalem Conference (Acts.15). However, this issue remained an ongoing problem and it
coloured most of Paul’s writings. Paul contended that Jews and Gentiles were all saved on the
same basis in Christ (Gal.2:15-16) and therefore equal (Gal.3:26-28). Therefore, the Gentiles
need not follow the Law, nor be segregated in fellowship or from a common table (Gal.2).
Acts.15:1. And certain men came down from Judea and taught the brethren, ‘Unless you are
circumcised according to the custom of Moses, you cannot be saved’.
Acts.15:24. A letter from the Apostles and Elders at Jerusalem to the Gentile believers worldwide
- Since we have heard that some who went out from us have troubled you with words,
unsettling your souls, saying, ‘You must be circumcised and keep the law’ – to which we gave
no such commandment’.
Gal.3:1. O foolish Galatians! Who has bewitched you that you should not obey the truth,
before whose eyes Jesus Christ was clearly portrayed among you as crucified? This only I want to
learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?
Gal.2:15-16. We who are Jews by nature, and not sinners of the Gentiles, knowing that a man
is not justified by the works of the law but by faith in Jesus Christ, even we have believed in
Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by
the works of the law no flesh shall be justified.
Gal.4:9-10. But now after you have known God, or rather are known by God, how is it that you
turn again to the weak and beggarly elements, to which you desire again to be in bondage.
You observe days and months and seasons and years.
Gal.5:4. You have become estranged from Christ, you who attempt to be justified by law; you
have fallen from grace.
Paul’s rationale is that salvation was not possible by keeping the Law because the Law itself was
only a shadow of what was to come in Jesus Christ. The Law had no power apart from that
purpose. As such, a return to the Law as a basis of justification was to tread under-foot the Son
of God, and thereby insult God and what he had accomplished in Christ (Heb.10:29, Heb.6:6).
Paul goes on to show that it was not just the Law of Moses that was unable to justify and save.
Any Law would have been similarly impotent to save. Why? There are two main reasons given.
Firstly, all are sinners and are born and die under a constitution of sin. As a consequence we are
incapable of fully obeying God, of being perfectly obedient. Secondly, God will not be obliged or
indebted to any man. Man is always totally in God’s debt. For these reasons, salvation can only
be on God’s terms. God has revealed his terms as Faith and Grace.
Gal.3:11. But that no man is justified by the law in the sight of God is evident, for ‘the just shall
live by faith’. Yet the law is not of faith, but ‘the man who does them shall live by them’.
Gal.3:21-22. Is the law then against the promises of God? Certainly not! For if there had been a
law given which could have given life, truly righteousness would have been by the law. But the
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Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to
those who believe.
Rom.4:2-4. For if Abraham was justified by works, he has something to boast about, but not
before God. For what does the Scripture say? “Abraham believed God, and it was accounted to
him for righteousness.” Now to him who works, the wages are not counted as grace but as
debt.
Paul says that the universal law is that we all sin and we all die (Rom.3:23, 5:12). Salvation, in
the Bible, means being saved from both sin and death. Paul is telling us that it is impossible to
find or achieve salvation on the basis of our own justification or our own works. Salvation cannot
be earned, for God will not be obliged or indebted to any man on any basis. So Paul concludes
that for this reason, salvation can only be a work of God, as also said the prophets.
Just as importantly, the underlying thesis of all the Apostles’ teachings is that God has taken into
account all mankind’s sins and weaknesses. It was for this reason that God determined
beforehand and brought to pass all that He did in and through His Son. Man in his ignorance has
continually failed to listen to or to understand the ‘ways of God’, but we are told that all these
things were foreordained before the foundation of the world (1.Pet.1:18-21, Eph.1:3-6). What
else should we expect from a God of unlimited power and knowledge?
Salvation is of Yahweh
For the reasons we have just outlined, we find that the Bible repeatedly says that ‘Salvation is of
the LORD’ (Jonah.2:9, Jer.3:23, Ps.27:1). In some of these references the strong emphasis is
upon the helplessness of men to save themselves from the circumstances they find themselves
in. As an example of this, in the following important reference, Israel is told to ‘stand still’, and
see the Salvation of the LORD.
Exod.14:13. And Moses said to the people, “Do not be afraid. Stand still, and see the salvation
of the LORD, which He will accomplish for you today. For the Egyptians whom you see today,
you shall see again no more forever.
Although this reference relates to Israel’s deliverance from the Egyptian army, an enemy far
stronger than themselves, it stands as an example and parable of how God saves. From reading
these words it may be concluded that God only asked them to observe and stand fast, not to
fear, but to be confident in what God could do to save them.
Although this was certainly true, something was also required of the people. By the command of
God, the Red Sea was divided, and to escape their enemies the children of Israel had to entrust
themselves to God and cross through the divided waters. That was God’s appointed way of
salvation. He set before them the way of salvation and they ‘by faith’ had to follow the path He
provided for them. This is the conclusion that the writer to the Hebrews makes on this situation.
Heb.11:29. By faith they passed through the Red Sea as by dry land, whereas the Egyptian,
attempting to do so, were drowned.
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This situation and its surrounding circumstances is a useful model that demonstrates how God
saves. In the NT, Israel’s experiences are often used as model of how God saves. We can see it in
places such as 1.Cor.10:11, Eph.2:1-13, Gal.4:1-11. For indeed ‘salvation is of the LORD’, as God
provided the way and the means of their deliverance. All they needed to do was to believe and
take hold of His provision. Salvation then, depended upon them both believing and responding
to God’s provision. Does this mean that they were saved by their works? By no means! Rather,
God saved them and required of them faithful obedience in their response. This is the correct
way to read these events. This has always been God’s way of saving man.
Shortly after these events, God brought Israel to Mount Sinai and gave them His Law. Afterwards
they began to journey towards the Promised Land. Israel had seen many signs and wonders that
demonstrated God’s power and willingness to save them, yet they refused to hear and respond
from the heart. During this time their faith was tried by many circumstances, often in situations
that brought discomforts and fears. As a result questions of their trust in God arose, for when
circumstances looked bad, their ‘faith’ in God lapsed. They questioned God’s wisdom, His
purpose and His Word. After Israel had complained, rebelled and ‘tempted’ God ‘ten times’
(Num.14:22), He rejected that whole generation and would not let them enter the land of
promise. Again, the writer to the Hebrews, who had advanced their initial faith as commendable,
also says the following of them.
Heb.3:19. So we see that they could not enter in because of unbelief.
The Israelites in the wilderness constantly complained and rebelled, for they lacked confidence
and faith in God, i.e. ‘what He had promised He was also able to perform’ (Rom.4:21). The
writer to the Hebrews then comments on this by telling us that Israel’s ‘unbelief’ stands as a
warning for us as well. Israel failed, not because they did not keep the Law, but because they
heard the words of God yet did not develop faith in God.
Heb.4:1-2. Therefore, since a promise remains of entering His rest, let us fear lest any of you
seem to have come short of it. For indeed the gospel was preached to us as well as to them;
but the word which they heard did not profit them, not being mixed with faith in those who
heard it.
He says that they had received the same gospel that we do, but it did not profit them because
they lacked faith in God and what He had promised. Just what was this ‘gospel’ that they should
have lived by and hoped in? The gospel message was that God had promised to bring them into
‘the land of promise’ (Num.14:40, Deut.9:28), and that He would be their God to save them. All
God wanted from them was that they would come to know Him, to understand Him, to Love
Him and finally to really believe and trust Him. That was all that God really wanted of the people.
This context is the background of Numbers chapter fourteen.
In their circumstances, the vision of the ‘Land of Promise’ was dimmed by the obstacles that
stood in the way. There were giants in the land to withstand them. They did not have ‘faith’ in
God to bring them into the Promised Land, even though they had seen His works on their behalf
(Heb.3:16-19). The promises of God were clear, yet their lack of faith drove them to consider
returning to Egyptian slavery rather than to trust that God could or would bring them into the
land of promise.
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The writer to the Hebrews uses this circumstance as an example that we should take heed of. A
lack of faith means not trusting in God’s word and in the promises He makes, and in His
faithfulness to assist us in the challenges of life. (NB: The faithfulness of God is an important
concept in the Bible, c.f. Rom.3:3, 1.Thes.5:24, Heb.10:23). Their salvation, like ours, depended
upon them both knowing God and trusting in Him to save them from enemies far greater than
themselves. Faith was therefore not to be static but required active participation and confidence
in God, and was to shown in how they responded.
In the following references we can see the confidence of those faithful ones who went before,
that they also trusted in God to save them. Some of these scriptures relate to the experiences of
those who were more than capable of many great acts, yet they too, on final and honest
reflection, knew that only God is really able to save to the uttermost.
Jonah.2:9. “But I will sacrifice to You with the voice of thanksgiving; I will pay what I have vowed.
Salvation is of the LORD.”
Jer.3:23. Truly, in vain is salvation hoped for from the hills, and from the multitude of mountains;
Truly, in the LORD our God is the salvation of Israel.
Psalm.27:1. The LORD is my light and my salvation; Whom shall I fear? The LORD is the strength
of my life; Of whom shall I be afraid?
In this next reference, we see that the writer to the Hebrews speaks of being ‘saved to the
uttermost’. This introduces Jesus into the picture as the one who was the ultimate object of
faith for all the ancients.
Heb.7:25. Therefore He (Jesus) is also able to save to the uttermost those who come to God
through Him, since He always lives to make intercession for them.
Faith and Salvation involves our participation.
The examples we have considered, as well as many others in the Bible, stand as patterns or
examples of how God saves. They clearly show that God requires us to participate in salvation.
God requires a response for all that He has done for us, and that response is to be expressed in
our gratitude and in our faithful obedience and conformity to His ways. God requires this, not so
that He will be obliged to us, or that we might boast, but rather because He expects our
thankfulness to be expressed in deeds and not just in words or platitudes (1.John.3:16-23). This
is what marks out true faith and faithfulness. This is why James strongly counsels us as follows.
James.1:22-25. But be doers of the word, and not hearers only, deceiving yourselves.
When we view Christ’s offering as an ‘exemplary-representation’ of how to walk before God and
of what is due to sin, we can then appreciate the need to follow his example. Faithfulness must
be shown in how we live and behave. Faith is not simply theoretical, academic, or doctrinal, but
practical in its nature. It must be manifest in actions or works of faith.
James.2:26. For as the body without the spirit is dead, so faith without works is dead also.
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Abraham is set forth as the prime example of faith in the OT. He was called by God and
responded in faith to that call. God made promises to Abraham and Abraham believed those
promises. That belief brought him justification with God, who counted his faith as righteousness.
God subsequently tested Abraham’s faith, seeking to test its genuineness, while at the same
time bringing him to spiritual maturity. In a similar way God is seeking our maturity.
Heb.11:17. By faith Abraham, when he was tested, offered up Isaac, and he who had received
the promises offered up his only begotten son,
In like manner then, disciples are to accept the testing of their faith so that they might receive
both correction and instruction, that they might grow more and be more like God in their
thinking and behaviour. This is not to be confused with being saved by ‘works of law’, or any
other human invention. It is also not to be confused with the human concept of ‘betterment’,
which is based on a Greco-humanistic philosophy. It is important to remember that even those
who lived under the law were never ‘saved by works of law’. This was the misconception of
some of the Jews at the time of Christ, as the Law had no power of itself to save. It could only
ever point the offeror towards the one whom God would provide.
James.1:2-4. My brethren, count it all joy when you fall into various trials, knowing that the
testing of your faith produces patience. But let patience have its perfect work, that you may
be perfect and complete, lacking nothing.
1.Pet.1:7. that the genuineness of your faith, being much more precious than gold that
perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation
of Jesus Christ,
The need for participation in God’s work is plainly seen in many examples. Hebrews chapter
eleven recounts the faith of those who went before. For example, the walls of Jericho fell down
by the power of God, yet Israel had to follow the pattern of instructions given to them by God.
Without doing this, there would have been no victory. The example of Rahab is also set before
us. She understood what was happening and believed what was about to happen, so to save
herself and her house she made a purposeful choice to align herself with God’s work. God had
respect for her ‘faith’, and preserved her. Without this ‘faith’ and the ‘works’ she did, she would
not have survived the fall of Jericho. Her faith was seen in her belief in God’s word.
Heb.11:30. By faith the walls of Jericho fell down after they were encircled for seven days.
Heb.11:31. By faith the harlot Rahab did not perish with those who did not believe, when she
had received the spies with peace.
In like manner, the Apostle Paul called upon the disciples of his time to put into action the
‘saving faith’ they had received. This quite clearly meant allowing God to work in their lives, just
as those who went before demonstrated their faith by what they did. This is God’s work, for He
requires us to hear and obey so that our faith and works might be acceptable and fruitful.
Phil.2:12-14. Therefore, my beloved, as you have always obeyed, not as in my presence only, but
now much more in my absence, work out your own salvation with fear and trembling; for it is
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God who works in you both to will and to do for His good pleasure. Do all things without
complaining and disputing,
James.2:21-22. Was not Abraham our father justified by works when he offered Isaac his son
on the altar? Do you see that faith was working together with his works, and by works faith
was made perfect?
Jesus’ Teachings on Sin
As we have already noted, sin is the great enemy of God and stands as the barrier to salvation. In
the following reference Jesus is trying to lift the minds of his contemporaries to understand their
own need. They were not free because they were sinners, and thereby slaves to sin. Irrespective
of their protestations, they were and remained slaves to sin.
John.8:31-34. Then Jesus said to those Jews who believed Him, “If you abide in my word, you are
my disciples indeed. And you shall know the truth, and the truth shall make you free.” They
answered Him, “We are Abraham’s descendants, and have never been in bondage to anyone.
How can you say, ‘You will be made free’”? Jesus answered them, “Most assuredly, I say to you,
whoever commits sin is a slave of sin. And a slave does not abide in the house forever, but a son
abides forever. Therefore if the Son makes you free, you shall be free indeed”.
The Bible recognises only one singular enemy of God that is of universal and all pervasive power,
which affects all of humanity and corrupts all of God’s purposes with man. That singular enemy
is ‘sin’ and it is manifest in all the evils that are perpetrated in the earth. Sin is the great enemy
and the great deceiver of mankind. It was for this reason that the Son of God was manifested
(1.John.3:8). In the same prophecy noted at the start of this chapter, Zachariah goes on to speak
of his son, John the Baptist, and how his mission was to ‘give knowledge of salvation to His
people by the remission of their sins’(Luke.1:77).
Zachariah is speaking of John’s primary role of introducing Jesus Christ to the nation. John’s role
was to convince the people of their need for repentance, because of sin’s dominion, and to
introduce them to the solution to their need, even in the person of Jesus. So we read - ‘The next
day John saw Jesus coming toward him, and said, “Behold! The Lamb of God who takes away
the sin of the world!’ (John.1:29). The ideas behind John’s words echo from the principles
revealed by God in many of the types and patterns found in the Law of Moses.
One clear type and pattern is found in the events surrounding the first Passover. At that time,
each household were to select one male lamb as a Passover Offering (Exod.12:3-13). The Exodus
record tells us that the lamb was to be slain, its blood was to be daubed at the point of entry
into each house (the door posts and lintel), and those within the house had to completely eat
the lamb’s roasted flesh. By keeping the Passover Israel were saved from the sentence of death,
as the destroying angel of God ‘passed over’ their houses while he destroyed the firstborn of
Egypt. We are told that in like manner, Christ is our Passover, sacrificed for us (1.Cor.5:7). His
shed blood redeems, for he was ‘a lamb without blemish and without spot’ (1.Pet.1:18-20).
Jesus tells us that if we seek life, we need to ‘eat his flesh and drink his blood’ (John.6:53-56).
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These ideas teach us that we are to be sustained by what God provides. These words are based
upon a mixture of the principles incorporated in the ‘manna’ in the wilderness (John.6:48-51),
and of the Passover sacrifice. Just as eating and drinking sustains us in natural life, so these
words are telling us that disciples are sustained by the word and will of God, as manifest in the
life and way of Christ. This should be our (metaphorical) food too (Matt.4:4, John.4:34). Without
this we cannot find life eternal.
It was for these reasons that the Christ of God was named Jesus, for the name ‘Jesus’ is a
Grecian version of the Hebrew name ‘Joshua’, which literally means ‘Yah Shall Save’. In this
sense then, the work of salvation from sin’s dominion was going to totally revolve around God’s
work in and through this man.
Matt.1:21. And she will bring forth a Son, and you shall call His name JESUS, for He will save His
people from their sins.”
Sin is the great enemy of God.
God showed His hand from the beginning and has demonstrated His way of dealing with the all-
pervading power of sin. In the beginning that way was by means of death. This was God’s just
sentence upon sin and sinners. The universality of that sentence has been felt by all, for ‘as in
Adam all die’ and ‘by one man sin entered into the world, and death by sin; and so death
passed upon all men, for that all have sinned’, and ‘for the wages of sin is death’. According to
the Bible, death therefore is the just sentence upon sinners and also the end of sin, because ‘He
that is dead is freed from sin’ (KJV Rom.6:7).
However, although the sentence dealt very efficiently with sin, it could not separate or save
those who loved God and loved his ways. For this reason God required ‘sacrifices and
offerings’, which in their time stood as the basis for the forgiveness of sins. The fact that
sacrifices and offerings had to be continually offered was to indicate that the offerings made
really had no power, in themselves, to properly and finally deal with sin (Heb.10:1-4).
From this we can conclude that all of these sacrifices and offerings were to be understood as
sign-posts pointing forward to God’s greater provision in His son, the Lord Jesus Christ. Jesus
would be the fulfilment of all God’s designs and purposes, as declared in Gen.1:26-28. He would
therefore be in the image of God, as well as being the Lord of all creation.
We are told repeatedly that Jesus was this man. He came in ‘the same flesh and blood’ as those
whom he came to save. That is, in the same flesh that had the law of sin within it. Jesus lived a
sinless life in full obedience to his Father’s will. We are also told that he subsequently died in
accordance with his Father’s will and that God through him ‘destroyed him that had the power
of death’, which was the great enemy of God. That enemy is the sin power itself called ‘sin in
the flesh’ or ‘the devil’ (Rom.8:3, Heb.2:14). This is not speaking of transgressions, but of that
which causes all to sin, even ‘the law in our members’ which is called ‘the law of sin’.
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In the NT writings, the responsibility and work of overcoming and destroying sin is always
attributed to God, and not to Jesus alone (Consider the emphasis – Rom.8:3, 2.Cor.5:19). The
wonder of Christ was his complete and willing obedience to his Father’s will, even to the point of
his death upon the cross (Phil.2:8). He willingly worked hand in hand with his Father for the
salvation of man. In this his loving attitude was the same as his Father’s (John.3:16, Rom.5:6-8).
It was only by God working in him that sin could be condemned. By destroying the power of sin
in Jesus himself and by God subsequently raising him from the dead, identification with and
belief in Jesus became the basis upon which any can come near to God and receive the
forgiveness of sins in full acceptance and fellowship. Those who hear the gospel message are to
respond in thankfulness and gratitude for what was done by God through Jesus for them. In this
sense then, ‘Salvation is of Yahweh’, even as the OT prophets had declared.
The key to receiving this salvation comes from believing the gospel, which is to be demonstrated
by identifying with God’s work in Christ by means of baptism (Mark.16:15-16). To follow Christ is
to obey him as our Lord. This Lord calls upon us to repent of our sins and to be baptised into his
death - to die with Christ and to be raised up together with him (Rom.6:3-7). In baptism,
disciples agree with and accept God’s appointed means of dealing with sin through death. This is
why baptism is called the answer of a good conscience (1.Pet.3:21 c.f. Luke.7:30).
By this means God’s righteousness was and is declared and God is shown to be just, as disciples
accept that death is the just sentence / judgement upon sin. Disciples see in Christ’s life, death &
resurrection God’s hand at work in both vanquishing sin and saving those who love Him and His
ways. To understand God’s way of salvation it is important to see these twin principles at work
– i.e. 1) sin is destroyed, 2) repentant sinners are saved. In this way God is both shown to be
just and the justifier of those who have faith in what He accomplished in His Son Jesus for them
(Rom.3:26). In this, there is no boasting in our own works or strength, but total acceptance that
this is the only way that any can draw near to God and find acceptance and life.
Salvation therefore is clearly founded upon God’s work in His Son, Jesus Christ. Both Christ’s
death and his resurrection are integral for the salvation of sinners. This is why it is important to
understand the humanity of Jesus - he came “in the flesh”. Unless Jesus’ fully shared the human
condition there could be no condemnation of sin, and therefore no forgiveness of sins, no
reconciliation with God, and no escape from the all-pervasive ‘Law of sin and death’. This is why
those who preached that Christ did not come in the flesh are so forcefully condemned and called
anti-Christ (1.John.4:2-3, 2.John.1:7). For if Jesus did not come in our flesh, then ‘sin’ could not
have been condemned in him when he died. If sin was not condemned then we are not free
from its hold by being dead to sin in Christ’s death, and alive now with the living Christ.
The Gospel Message of Salvation
In the NT we are clearly told that salvation is dependent upon believing the gospel. The word
gospel literally means ‘good news’ or ‘glad tidings’. It is therefore critically important to
understand just what this gospel message is. The following reference shows this principle, as
Jesus gave this command to his Apostles.
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Mark.16:15-16. And He said to them, “Go into all the world and preach the gospel to every
condemned.”
The record in Matthew’s gospel account is slightly different. These words should be considered
as complimentary to Mark’s account. The command to make disciples of all men carries the
same idea, because a disciple is the follower of a teacher and therefore of his teachings. This
idea comes out quite clearly in the words ‘teaching them to observe all things that I have
commanded you’.
Matt.28:18-20. And Jesus came and spoke to them, saying, All authority has been given to me in
heaven and on earth. Go therefore and make disciples of all the nations, baptising them in the
name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things
that I have commanded you: and lo, I am with you always, even to the end of the age. Amen.
In the NT, the gospel is often called the ‘gospel of Christ’ (Rom.1:16, 15:19,29, 1.Cor.9:12,18,
2.Cor.4:4, 9:13, 10:14, Gal.1:7, Phil.1:27, 1.Thes.3:2). This is an interesting phrase and one that is
one worth thinking about. There are a number of possible ways to read this phrase, and upon
reflection each one is true and may be used interchangeably with the others. One way to read
these words is that they mean ‘the gospel that Christ himself preached’, another is ‘the gospel
about Christ’, and yet another is ‘the gospel that Jesus gave to his apostles to preach’. This last
meaning is probably the fuller summary, which is confirmed in the following references
(Gal.1:11-12, Acts.1:8, 15:7, 20:24, Rom.10:15, 1.Cor.1:17).
Acts.20:24. But none of these things move me, nor do I count my life dear to myself, so that I
may finish my race with joy, and the ministry which I received of the Lord Jesus, to testify to
the gospel of the grace of God.
The gospel message undoubtedly includes all of these definitions, as we read words such as
Rom.1:1-4 - of ‘the gospel of God … concerning his Son Jesus Christ our Lord,’ as the fuller
meaning of the phrase relates to the origin of that message. The message originated with God,
who appointed His Son to preach it (Luke.4:18). It was God’s gospel, given to Christ, who later
gave it to the Apostles, who were specially prepared to preach to men that they might be saved.
In like manner, there is a danger that in our zeal to ‘believe in Jesus’ we may declare a belief in
the man yet not believe the message that ‘the man’ Jesus preached, or that he ordained others
to preach on his behalf. Moreover, our biases may cause us to read Jesus’ words in a way that
misses their full import. Jesus had a similar complaint about his contemporaries. They claimed a
belief in Moses, yet Jesus says that they did not believe what Moses taught (John.5:45-46,
Luke.16:31). It is clear then that one can believe in the messenger yet not believe the message.
In the first century, the traditions of the Jews had clouded their understanding – as Paul says,
‘they have a zeal for God, but not according to knowledge’ (Rom.10:2).
In a similar way we find that in the NT writings we have phrases such as ‘the faith of Jesus
Christ’ (Gal.2:16, 3:22), ‘the faith of Christ’ (Phil.3:9), ‘the faith of the Son of God’ (Gal.2:20),
‘faith in Christ Jesus’ (Gal.3:26, Col.1:4, 2:5, 1.Tim.1:14, 3:13), and such like. Although there is an
important distinction in these words, one refers to Christ’s faithfulness to God and the other
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describing our faith in Christ, they are nevertheless related ideas. From references like these
some conclude that ‘faith’ is therefore defined as ‘believing in Jesus’. However, although it is
true that we must believe in Jesus, are these verses and phrases meant to be understood this
way, or are they really saying that having ‘faith in Christ’ is rather believing the gospel message
that was from Christ? Although the distinction may appear small, it is of some importance.
Presuppositions and biases may cause us to read the words the way we want them to be or the
way we have been taught to read them, rather than the way they were intended. Each of these
phrases is found in letters to existing believers who had already understood and believed the
gospel message of salvation. It is interesting to note that they are not used widely in the book of
Acts which records the public preaching efforts of the Apostles. This conclusion is not meant to
diminish the importance of Christ and his sacrifice, as without this there could be no salvation or
saving gospel message.
However, this is an important question to consider as the basis of our faith and understanding of
the gospel will affect our salvation, as the following reference shows.
Rom.1:16-17. For I am not ashamed of the gospel of Christ, for it is the power of God to
salvation for everyone who believes, for the Jew first and also for the Greek. For in it the
righteousness of God is revealed from faith to faith, as it is written, ‘The just shall live by faith’.
Paul shows in the following references that the origin of the gospel was of Christ, and that those
who perverted it were cursed by God. These are very serious words indeed, and words we need
to take heed to. The nature of the ‘perversion’, which means ‘to turn around’, of the gospel in
this context was a returning to the practices of the Law of Moses.
Gal.1:11-12. But I make known to you, brethren, that the gospel which was preached by me is
not according to man. For I neither received it from man, nor was I taught it, but it came
through the revelation of Jesus Christ
2.Cor.2:12. Furthermore, when I came to Troas to preach Christ’s gospel …
Gal.1:6-8. I marvel that you are turning away so soon from Him who called you in the grace of
Christ, to a different gospel, which is not another, but there are some who trouble you and want
to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other gospel
to you than what we have preached to you, let him be accursed.
The correctness of this interpretation is seen in the way similar phrases are used in the NT
writings. For example, the common NT term ‘the gospel of God’ in itself speaks of God as the
ultimate source of revelation and of salvation, as we have already noted (Rom.1:1, Rom.15:16,
2.Cor.11:7, 2.Thes.2:2,8,9, 1.Tim.1:11, 1.Pet.4:17). We also have instances where Paul speaks of
‘my gospel’ (Rom.2:16, Rom.16:25, 2.Tim.2:8) which refers to the message he preached. Paul is
not claiming to be the originator of this message, or that it was about him.
While we come to grips with these ideas, it is important that we be continually reminded of the
importance of Christ and his involvement in the gospel message. The scriptures clearly inform us
of these matters.
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Acts.23:11. But the following night the Lord stood by him, and said, Be of good cheer, Paul: for
as you testified for me in Jerusalem, so you must also bear witness at Rome.
Considering then the importance of this ‘Gospel of Christ’, it is therefore necessary that we first
seek to understand Jesus’ own teachings on these matters and also what is recorded in his
words to the Apostles as they went about preaching the Gospel message. We therefore note
that during his ministry Jesus carefully selected his Apostles, so that in his absence they would
be enabled to remember what he said and did and clearly communicate his message to others
also. They witnessed all his words and works and were therefore to be his witnesses to all
people. In this regard alone, the message of salvation is not to be considered as constructed
after his resurrection, but was actually preached by Christ himself during his public ministry.
The Gospel Preached by Jesus Himself
The four ‘gospel accounts’ of Jesus’ life (Matthew, Mark, Luke & John) amount to about 44% of
the total NT writings and about 10% of the total Bible (i.e. both OT & NT). In these ‘gospel
accounts’ of Jesus’ life we find that one of his central missions is said to be ‘preaching the gospel
of the kingdom of God’. What exactly was that message that Jesus spoke to his contemporaries,
and what was its historical background or context in the Law and the Prophets?
Because Jesus is such a unique and startling figure in human history and because his character
and ways are so unimpeachable, he is universally admired. One of the most concise summaries
of Jesus is found in the words of those who were sent to arrest him. When quizzed after they
had returned empty handed, they said, ‘No man ever spoke like this man’ (Jn.7:46). We too may
read of him, admire him, and believe in the man, yet remain ignorant of what Jesus actually
believed and taught.
If we are to understand Jesus, we must not divorce him from his historical context and
background. This is a common mistake. We also must not mould his words to fit into our own
world view. If we truly believe that Jesus was God’s Son, raised up and sent by God to preach the
gospel message that our lives depend upon, then we really must seek to understand him.
In the four Gospel records of Jesus’ ministry, the term ‘gospel’ is used about 15 times, and the
phrase ‘the gospel of the kingdom’ is used 5 times, the phrase the ‘kingdom of heaven’ is used
in 40 verses, and the phrase the ‘kingdom of God’ is used in about 75 verses. All up, there are
about 120 direct and indirect references to the Kingdom of God across the four Gospel
accounts. This makes it quite clear that the gospel message preached by Jesus had its central
theme in the coming of the ‘Kingdom of God’. For example, we read of the opening of Jesus
public ministry as he began to preach “the gospel of the kingdom of God” in Mark.1:14-15.
Yet, when we read the gospel accounts we do not encounter long expositions and details on the
promised kingdom, but rather numerous exhortations about the urgent need to repent and
change. In this, Jesus’ approach was similar to John the Baptist’s, for John’s ministry and work is
called; ‘the baptism of repentance for the remission of sins’ (Mk.1:4, Luke.3:3). Jesus took a
similar approach. He said, ‘I came not to call the righteous, but sinners to repentance’
(Luke.5:32). Again, ‘Repent, for the Kingdom of Heaven is at hand’ (Matt.3:2, 4:17, Mk.1:15).
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So when we read the gospel accounts of Jesus’ words we are really reading the record of his
urgent appeal to his contemporaries to get their priorities sorted out. The message was that the
kingdom of God was not theirs by birth-right, but only on the basis of their faith and their
faithful response. It was John the Baptist who said –
Luke.3:8. Therefore bear fruits worthy of repentance, and do not begin to say to yourselves,
‘We have Abraham as our father.’ For I say to you that God is able to raise up children to
Abraham from these stones.
When considering John’s and Jesus’ teachings on the urgent and pressing need for personal
repentance, it is important to understand that their words were to prepare the people for the
coming kingdom. We noted in a previous reference that Jesus said ‘Repent, for the Kingdom of
Heaven is at hand’ (Matt.3:2, 4:17, Mk.1:15). This hope was the realisation of the long promised
‘Kingdom of God’ to be established on the earth.
This hope was the full realisation of everything that had been promised since the very beginning
(See. Gen.1:26-28). In this regard, a review of our summary in Chapter 5 on the ‘Purpose of God’
supplies more detail. In short, Jesus is the one spoken of who will take his rightful place as ‘Lord’
over all the earth as well as ‘king of Israel’, when all enemies are made subject to him in
accordance with God’s promises (Psalm.110:1, Acts.2:34-36, Heb.2:8, 1.Cor.15:25-27).
Jesus himself speaks of the fulfilment of these things in many ways. Consider the following
references, where he is speaking of the future ‘Kingdom of God’, when the faithful fathers of
Israel, who had died in the certain hope of inheriting the promises of the gospel, will be raised
from the dead and share in the blessings of that future age.
Matt.8:10. When Jesus heard it, He marveled, and said to those who followed, “Assuredly, I say
to you, I have not found such great faith, not even in Israel! And I say to you that many will
come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of
heaven. But the sons of the kingdom will be cast out into outer darkness. There will be weeping
and gnashing of teeth.
Jesus himself made certain comments about himself and that promised kingdom.
Mark.14:25. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day
when I drink it new in the kingdom of God.
Jesus made a promise to his Apostle concerning this same kingdom that was to come.
Luke.22:28-30. But you are those who have continued with me in my trials. And I bestow upon
you a kingdom, just as My Father bestowed one upon me. That you may eat and drink at my
table in my kingdom, and sit on thrones judging the twelve tribes of Israel.
Christ’s parable in Luke.19:11-27 is very interesting. It presents a long story about the delay in
time that would exist from Christ’s day until that future time, ordained by the Father, when the
kingdom would come. The parable is certainly worth some deep consideration, for it helps us to
see things through Jesus’ eyes.
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The ‘Kingdom of God’ in their day, as in our day, is received only in promise. The Jews were the
rightful possessors of that promise because of their relationship to Abraham and their
possession of the word of God. Yet, because of their unfaithfulness, it was to be taken from
them and given to others. This is the point being made in the following words. It is also the
reason why the gospel was firstly preached to the Jews in the book of Acts (Acts.18:6, 28:25-28).
They were the children of the kingdom (Matt.8:12), yet they turned out to be faithless children.
Matt.21:43. Therefore I say to you, the kingdom of God will be taken from you and given to a
nation bearing the fruits of it.
The gospel of the ‘Kingdom of God’ preached by Jesus, therefore, was of a future kingdom to be
established by God on the earth. It will be the fulfilment of all that the prophets have spoken of
since the beginning. Jesus was the messenger of the Covenant (Mal.3:1), whose ministry was to
call men and women to repent, and to prepare them for that coming kingdom. The bulk of the
Jews rejected Jesus and his teachings, and would not repent.
The Jews certainly wanted the kingdom of God, but they like men everywhere wanted it on their
own terms. They were not prepared to accept Jesus as ‘the Christ’ of God, the promised saviour
who was specially provided by God. They were ignorant of the words of the Prophets that,
‘Christ should suffer, and rise from the dead’ (Luke.24:46). This is the background of the
Apostles’ preaching to the Jews in the book of Acts (Acts.3:18, 26:23). Their vision of the Christ
was only as the Son of David, the promised Kingly deliverer of the nation. They could not
understand the need for Jesus’ suffering and death. This was the stumbling-block to their
understanding (1.Cor.1:23). If they had accepted Jesus and his teaching, then the kingdom could
have been theirs, for ‘the Son of Man did not come to be served, but to serve, and to give his
life as a ransom for many’ (Matt.20:28). This was the essential element they misunderstood.
the world to condemn the world, but that the world through Him might be saved.
Flesh and Blood Cannot Inherit the Kingdom of God. The Jewish concept of the Kingdom of God
at that time was largely limited by their national perspective. Their understanding was severely
stunted as a result. They thought only in terms of national independence from Rome, under a
natural son of David as king. Although parts of this concept were certainly based upon scriptural
teachings, it lacked a clear understanding of God’s supreme plan with man and with the earth.
The Apostle Paul makes the following comment on the ‘Kingdom of God’.
1.Cor.15:50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God;
nor does corruption inherit incorruption.
His comments are significant. The purpose of God is not to fill the earth with sinners, but with
people who think and act like God. This is clearly seen in the verses immediately before this
comment, which are themselves drawn from the context of Genesis and of God’s declared
purpose. Consider them.
1.Cor.15:47-49. The first man was of the earth, made of dust; the second Man is the Lord from
heaven. As was the man of dust, so also are those who are made of dust; and as is the heavenly
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Man, so also are those who are heavenly. And as we have borne the image of the man of dust,
we shall also bear the image of the heavenly Man.
The purpose of God was declared - to make man in His image and likeness. The way that God has
seen fit to do this is by bringing His Son into the world. In this regard, Jesus is said to be in ‘the
image of God’ (2.Cor.4:4, Col.1:15, Heb.1:3), which is a very clear reference to Gen.1:26-28. By
being ‘in him’, we too like ‘Eve’ can share in that same image, being made one with him. For she
was made ‘one flesh’ with the man (Gen.2:24, Matt.19:5-6). In like manner disciples are to be
‘one body’ and ‘one spirit’ with Christ (1.Cor.6:17, Eph.4:4, Phil.1:27). They are born again to this
position, by his resurrection. Paul calls this ‘a great mystery’, which means a hidden secret
known only to those who have been instructed (Eph.5:31-32). This is also the reason why such
language is repeatedly used in the NT letters, because disciples are also to be ‘changed into the
same image’ (2.Cor.3:18, Col.3:10) according to God’s predetermined purpose (Rom.8:29). Paul
was a minister to make known this mystery to the Gentiles, (Rom.16:25, Col.3:26-27).
So when Jesus came to his own people and preached to them the Gospel of the Kingdom of God,
he had in mind the completion of this wonderful purpose. To share in that purpose, a person
needed to understand who Jesus was and accept him as God’s provision for their salvation. This
is why he says to them the following.
John.10:7-9. The Jesus said to them again, Most assuredly, I say to you, I am the door of the
sheep. All who every came before me are thieves and robbers, but the sheep did not hear them.
I am the door. If anyone enters by me, he will be saved, and will go in and out and find pasture.
John.14:6. Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the
Father, but by me.
Acts.4:12. Nor is there salvation in any other, for there is no other name under heaven given
among men by which we must be saved.
There was no other way to fellowship with God and to life. They could believe in the kingdom,
but unless they entered by ‘the door’, unless they followed ‘the way’ and believed him, all that
was promised would never be theirs. Was belief in the Gospel of the Kingdom of God necessary
for salvation? Yes, it was – inasmuch as it was the completion of all that God had promised and
of the ‘oneness’ that existed between the promise and Jesus himself.
Without an understanding of the Kingdom of God, we cannot know Jesus. Without an

understanding of Jesus, we cannot know the kingdom of God. He is one and the same with it, as
there is no kingdom without him. Genesis says very clearly that the dominion and kingdom was
given to the man who was to be in God’s image and likeness. That man was the Lord Jesus
Christ. Yet we see not all things put under his feet (Heb.2:8), but we wait for the time appointed
of the Father. Therefore, Jesus now sits at his Father’s right hand, waiting for all to be put under
his feet (Heb.10:13).
Lastly, Jesus tells us that endurance under trial is a necessary characteristic of those who would
be saved.
Matt.24:13. But he who endures to the end shall be saved.
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We find the same exhortation mentioned later in the NT writings, where Jesus’ own example is
set forth for us to understand and emulate.
Heb.12:1-2. Therefore we also, since we are surrounded by so great a cloud of witnesses, let us
lay aside every weight, and the sin which so easily ensnares us, and let us run with endurance
the race that is set before us, looking unto Jesus, the author and finisher of our faith, who for
the joy that was set before Him endured the cross, despising the shame, and has sat down at the
right hand of the throne of God.
The word translated ‘author’ in this verse is the same word translated ‘captain’ in Heb.2:10.
Faith is only built upon God’s work in Jesus Christ. Without him, our understanding and faith
would all be critically deficient, and therefore not of God. He is both the author and the finisher
of our faith, which literally means he is both the founder and the one who perfects or matures
our faith. The perfecting or maturing of our faith is the objective of God’s work in us (Matt.5:48,
Eph.4:13, Col.1:28, Heb.5:14, James.1:4, 3:2). Both aspects of our faith (i.e. both the founding
and the maturing of our faith in Christ) are necessary if we are to follow Jesus. Without him
there can be no life, no kingdom, and no fellowship with God.
Jesus Commissions His Apostles’ to Preach the Gospel
The Apostles were careful to declare that the gospel message that they preached was not of
their own making, but was given to them by Jesus Christ. He had taught them for three and a
half years, by his words and actions, both what the message was and how it was to be preached.
He further supplemented this after his resurrection, where we read the following.
Acts.1:1-3. The former account I made, O Theophilus, of all that Jesus began both to do and
teach, until the day in which He was taken up, after He through the Holy Spirit had given
commandments to the apostles whom He had chosen, to whom He also presented Himself
alive after His suffering by many infallible proofs, being seen by them during forty days and
speaking of the things pertaining to the kingdom of God.
It is clear then, that during this period of forty days after his resurrection that Jesus used this
time to supplement the Apostles’ understanding. The record is quite specific, for it says that he
spoke on ‘the things pertaining to the kingdom of God’. As we have noted earlier, this was also
the theme of his own ministry. So naturally, as his Apostles had listened to him speak, they
therefore asked him the relevant question as to ‘when’ would this promised kingdom come. In
fact they were more emphatic than this, because they asked would it be ‘at this time?’
Acts.1:6-8. Therefore, when they had come together, they asked Him, saying, “Lord, will You at
this time restore the kingdom to Israel?” And He said to them, “It is not for you to know times
or seasons which the Father has put in His own authority. But you shall receive power when the
Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea
and Samaria, and to the end of the earth.”
The question itself is significant in that it was connected to the subject that Jesus had been
speaking on for the past forty days, and had also been the theme of his public ministry. There is
little wonder that they were interested, not in the how and why, but in the ‘when’ this would
happen. Jesus’ answer is also significant. He says that these things are under the authority of the
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Father alone. It was not to be their responsibility or concern, because they had, rather, been
tasked by Jesus to be his witnesses of the gospel message and their duty was to focus upon that
and not to be concerned with ‘when’ the promised kingdom might come.
The gospel of the kingdom of God, which had been the focus of Jesus’ preaching efforts to the
Jews, was now to be taken to a wider audience. We therefore now find that the ‘kingdom of
God’ is mentioned in 7 references in the book of Acts, and when it is mentioned it is always
associated with the gospel message.
The Apostles of Christ were charged, by him, with the responsibility of ‘preaching the gospel’
message (Mk.16:15-16). They were to be ‘witnesses’ to Christ, taking his teachings and his
message to both Jew and Gentile. As a consequence, we have their work recorded in the book of
the Acts of the Apostles as they discharged this responsibility. Those who would be saved had to
hear and believe the message preached by them. They were then to be baptised into Christ, and
were to continue ‘steadfastly in the apostles’ doctrine and fellowship’ (Acts.2:42). Or in the
words of Jesus himself, they were ‘teaching them to observe all things that I have commanded
you’ (Matt.28:20).
Mark.16:15-16. And He said to them, “Go into all the world and preach the gospel to every
condemned.”
In the first century the initial preaching efforts undertaken by the Apostles were built upon the
central theme of Jesus Christ’s death, burial and resurrection. In the briefest of terms, the
central theme of the message is described as ‘Christ died for our sins according to the
scriptures, and that he was buried, and that he rose again the third day according to the
scriptures’ (1.Cor.15:3-4). This was not the total message, but the essential ingredient and
summarised portrayal of it, as we shall see.
It also is important to note that both in the examples of the word being preached in Acts, and in
the letters written to believers in recollecting Christ’s words and actions, the Apostles always
established the validity of their teachings upon the testimony of the OT ‘scriptures’. Central to
their mind and teaching was the fact that Christ died for our sins ‘according to the scriptures’. If
we are to understand and believe their testimony about Christ’s death then we need to
understand it according to what was written beforehand in the scriptures (Luke.24:27, 44-48).
This is an important consideration. While this charge was under the direct hand of the Apostles
we can be sure that the message was true, and that it was accurately preached.
In regards to this, we are given numerous warnings that the original message was being
corrupted even while some of the apostles were still alive. Paul warns of it in Acts.20:29-31, John
laments this in 1.John.2:18-19, and Jude says that it was a large problem in his time -
Jude.3-4. Beloved, while I was very diligent to write to you concerning our common salvation, I
found it necessary to write to you exhorting you to content earnestly for the faith which was
once for all delivered to the saints. For certain men have crept in unnoticed, who long ago were
marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness
and deny the only Lord God and our Lord Jesus Christ.
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The Gospel in the Book of Acts.
There are numerous occasions where the Apostles preached the gospel in the book of Acts. Of
all these, we only have a few that provide us with much more than a brief overview of the actual
words and themes presented. On considering these, we notice that they are thematically quite
consistent in much of their detail.
What we do not find in the book of Acts are strong ‘emotional appeals’ toward human guilt and
remorse. The only exception are Peter’s early speeches to the Jews, where the people had been
complicit in rejecting Jesus and their leaders were guilty of organising his subsequent crucifixion
and murder. In the public preaching, as recorded in the book of ‘Acts’, there are no examples
that speak in terms of Jesus dying for our sins or for the sins of the whole world. In these there
is little or no mention of his ‘blood’ or of his ‘sacrifice’ or of his ‘offering’. Neither is the word
‘love’ used in the book of Acts. The record testifies to the use of reasonable and rational
testimony being advanced and argued in clear themes. The testimony was logically presented
with all the essential themes necessary for repentance and baptism into Christ.
On reflection we may conclude that God firstly wants a rational response to his word – so that
we hear, understand, believe, repent and are baptised. The emotional response comes
afterwards and is mainly found in the NT letters. These letters were written to believers who had
already accepted the Apostles’ teachings. Their knowledge of God needed maturing. This is very
instructive and we may conclude that God does not at first call based upon an emotional
response, as these can be superficial, misdirected and manipulated if they are not based upon
firm principles. For the truth of God to prevail, the facts came first and the emotions afterwards.
The comprehensive testimony of the message in the Book of Acts is crisp and clear in its intent.
Everything they spoke and testified to was supported by OT Scriptural Testimony. It may be
summarized as follows -
Firstly, God had to be introduced to the Gentiles, as they had no historical knowledge of Him.
The gospel message therefore told them about God, that He is maker of all and is in control of all
life and of all nations. He has determined all beforehand and is moving all towards the
completion of His purpose.
The man Jesus came as God’s messenger and ambassador to Israel. He only did what was good,
and God endorsed him and his message by many signs and wonders. The Jew’s, in their
ignorance of the word of God had him put to death. Yet his death was according to God’s
predetermined purpose, for it was prophesied that Christ should suffer and die.
However, because he was without sin the grave could not hold him. God therefore raised him
from the dead on the third day, according to the scriptures, for he is the one spoken of by all the
prophets. He is the Christ of God, and therefore heir to David’s throne. Moreover, he has been
made the Lord of all creation, although not all things are subject to him as yet. He has been
invested with all authority from God, and now sits on God’s throne at God’s right hand, waiting
for the time appointed of the Father, when he will come again to judge and rule the world in
righteousness, establishing the time of refreshing that has been promised in the prophets
(Acts.17:31).
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In the meanwhile, men are now called upon to accept and believe in Jesus as the living ‘Lord and
Christ’ of God, in all the fullness that these titles promise. They are to repent of their sins and be
baptised into Christ, that they might be saved. They are then to walk in the ‘Apostles doctrine
and fellowship’ (Acts.2:42, 1.Jn.1:3). In faith, they are to wait for the time appointed of the
Father when Christ will come again to establish the long promised Kingdom of God, for their
hope is to share in this kingdom with him. On this basis alone can their sins be forgiven and they
can share in the hope of the age to come.
This Lord Jesus Christ is the key to all the promises of God and to life. The message the apostles’
preached is called the ‘Gospel of the Kingdom of God and the Name of Jesus Christ’. This is the
belief that they were baptised into. The Kingdom of God is the long promised Kingdom and
Dominion of God on and over the earth. The ‘Name of Jesus Christ’ represents the basis of
‘authority’ by which the Apostles preached and testified (Acts.2:38, 3:6, 4:9-12), because in the
Name is invested all the power and authority of God himself. His resurrection marks the certain
end of sin’s dominion. In him (Jesus) is salvation, and there is no other name like this to save.
The message that the Apostles’ preached in the book of Acts.
We will now review all the references to the Apostles’ preaching to non-believers that are
detailed in Acts (about 18), and summarise the core message that was preached.
1. Acts.2:4-40. When the day of Pentecost had come, according to Christ’s promise, the
Apostles were filled with Holy Spirit and thereafter commenced their appointed role as
witnesses to Christ. The message preached by Peter has 5 parts, as follows.
I. V14-21. Peter speaks of the events happening as having been spoken of by the
Prophets of old, and closes his introduction with the imperative that ‘whosoever
calls on the name of the Lord shall be saved’.
II. V22-24. Peter speaks of the recent historical realities of Jesus’ life and death at the
hands of the Jewish leaders and of the people, and of his resurrection.
III. V25-33. Peter scripturally establishes the resurrection of Christ, basing his words on
David’s prophecies. Jesus is David’s son and heir, and is not only therefore raised
from the dead, but he also sits on God’s right hand.
IV. V34-36. The fact of Jesus’ resurrection is for all to know that God has made Jesus
both Lord and Christ, in fulfilment of all that was testified beforehand (Psalm.110).
V. V37-40. In response to their request about what they should do, Peter tells them to
repent and be baptised in the name of Jesus Christ, for the remission of their sins.
(And with many other words did he testify and exhort them).
Conclusion: Salvation depended upon them accepting that Jesus was David’s son
and the heir of David’s throne, that Jesus was the ‘Lord’ spoken of by David and is
now waiting for the time appointed to return to take up all that was promised. For
God has raised him from the dead, and he now sits at God’s right hand. To share in
this promise, they needed to repent of their sins and be baptised in the name of
Jesus Christ for the remission of their sins. This speaks of accepting that the name of
Jesus Christ has power to save, for invoking a name always speaks of invoking
authority. There is great emphasis upon Jesus being both ‘Lord and Christ’, and
therefore the promised one. Being baptised for the remission of their sins involves
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both remorse and commitment to serving and following Christ’s example, by walking
in Christ. We have here the two elements of the gospel in one man. Both have to do
with Christ, one is identifying him as both Lord and Christ, and the other is the need
for being baptised into him for sins to be forgiven. In this regards, the kingdom of
God and name of Jesus Christ are one teaching centred in the man Jesus.
2. Act.3:12-26 & 4:8-12. The context revolves around Peter and John healing a lame man in the
temple at Jerusalem. From the stir this caused, Peter then preached the gospel of Christ to
the assembled crowd, and later to the leaders of the Jews.
I. 3:12. The question of ‘authority’ was central to Peter’s remarks.

II. 3:3-15. The Jews had denied the holy and the just one. They had killed the prince of
life. (The word prince is the same as ‘captain’ and ‘author’ in Hebrews). God raised
Jesus from the dead, and Peter and John were witnesses to the fact
III. 3:16. The miracle performed on the lame man was done by the authority of Jesus,
that is through their faith in his name and the authority invested in it by God.
IV. 3:17-18. The Jews had killed Jesus through their ignorance, but God had spoken of
these things beforehand in all his prophets, that Christ should suffer.
V. 3:19-21. Peter calls upon them to repent from their sins and turn to God, so that He
could wipe away their sins, so that the promised day of refreshing would come. This
time would come with the person of Jesus Christ, their appointed Messiah, whom
God will send from heaven at the time appointed, as spoken by all the prophets.
VI. 3:22-24. Peter then quotes Moses, and all the prophets who have spoken of these
days. They are spoken of in all of their prophecies.
VII. 3:25-26. The Jews were the children of the prophets and of the covenant with
Abraham, and of the universal blessing in him. God therefore raised up His Son
Jesus, and sent him first to them to turn them away from their sins.
Conclusion: There is great emphasis upon the ‘authority’ invested in the ‘name of
Jesus Christ’, as the only name under heaven whereby we might be saved
(Acts.4:12). This is a very important point of emphasis. All of their hopes and
aspirations were of no value if they were not based upon the authority and purpose
invested in this man. Jesus is the one spoken of in all the law and the prophets. He is
called ‘the just one’ Acts.3:14, 7:52, who was not only just in himself but would
execute true justice and judgement in the earth. If they repented of their sins and
turned to God, then God would bring the promised day of refreshing in the person
of Jesus, who is the Christ. Again, this is the kingdom of God and the name of Jesus
Christ combined in one saving message. Access to this hope only came through
repentance and baptism.
3. Acts.8:4-5,12,14,25. Philip preached the Gospel at Samaria. There is little detail other than
the words themselves, presented in brief phrases. Acts.8:12 is the most comprehensive, ‘But
when they believed Philip as he preached the things concerning the kingdom of God and
the name of Jesus Christ, both men and women were baptised’. In this summary, there are
two parts listed. However, they are not really two parts, but one singular gospel concerning
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the ‘kingdom of God’. The name of Jesus Christ refers to the authority invested in Jesus, as
both ‘Lord and Christ’. He is the promised heir of David, and the king of the coming kingdom.
This is the clear meaning of the words. By being baptised into this one, and being so
identified, they could share in all that was promised to him.
4. Acts.8:35-38. Philip met a man seeking to understand the meaning of a relevant portion of
scripture. (The man was an Ethiopian proselyte Jew, reading Is.53). On request, Philip
preached Jesus unto him. That is, that Jesus was the one spoken of by the prophet Isaiah,
and also by all the prophets. His response tells us of the nature of Philips preaching Jesus.
The man requests baptism into Christ, so that he could find salvation. He states his belief, ‘I
believe that Jesus is the Christ, the Son of God’. This confesses his understanding of who
Jesus was, both the Son of David and thereby ‘the Christ’ and heir of all promised to him,
and the ‘Son of God’, a reference back to the creation of Adam (who is also called ‘the son of
God’ Luke.3:38) and the purpose of God with man, and therefore of all that was promised to
man. He was subsequently baptised upon this confession.
5. Acts.9:20,22. Paul’s initial preaching at Damascus. Paul preached Christ – that he is the Son
of God, that this is very Christ. The focus of Paul’s initial preaching is very similar to that of
Philip in Acts.8, which itself is a repetition of what Peter spoke on the day of Pentecost in
Acts.2:36, ‘That God made Jesus … both Lord and Christ’. This identification is very
economical, but is a summation of all the things we have already detailed.
6. Acts.10:34-43. The context is Peter being sent by Christ to preach to Gentile’s. Peter recalls
the ministry of Christ, and that God has sent Jesus to preach peace. He then makes the
interesting comment concerning Jesus being the Christ, which is a well-known title to the
Jews as the heir of David’s throne. Now he says more, in that Jesus is also ‘Lord of all’, a title
which also includes Gentiles. Again, this title refers back to the man who was made the Lord
of all creation (Ps.8:4-6 & Heb.2:6-9), all being subject to him. He recalls that Jesus went
about doing good and healing all who were oppressed, and that we (Apostles) are his
witnesses of all the things he did. The Jews slew him and hanged him on a tree, yet God
raised him from the dead. He was then seen of witnesses, whom he commanded to preach
to the people that it is he which was ordained to be the judge of the living and the dead. This
is reference to Jesus’ future role as the ruler over all the earth, and over all mankind. Finally,
whoever believes on him shall have remission of sins. Upon their belief of this testimony,
they were subsequently baptised. Again, the clear basis of their belief was to understand
that this Jesus was authentic, that he was the one promised and in him and through him God
was working, both in the past, the present and the future. In him was salvation.
7. Acts.13:14-43. Paul is speaking in the Synagogue of Antioch, of Pisidia.
I. V.16-21. Paul gives a brief summary of Israel’s history from Egypt to Saul.
II. V22. David becomes king, and in him God is well pleased, and makes promises
III. V23. Jesus is David’s son according to the promise, and was raised up to be a saviour
for Israel.
IV. V24-25. John the Baptist spoke of this one, who was far greater than himself. John
was preaching the baptism of repentance, preparing them for the one promised.
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V. V26-29. This word of salvation has now been sent. The Jews in Jerusalem and their
leaders did not know the words of the prophets, and they condemned Jesus, hung
him on a tree, and had him buried.
VI. V30-32. God raised Jesus from the dead, and he was seen of many. We (Paul and
Barnabas) are his witnesses, and therefore we declare to you the gospel.
VII. V33-37. The promise made to the fathers has been fulfilled, in that God has raised
up Jesus from the dead, and therefore to them (you=plural) will come ‘the sure
mercies of David’, which are the blessings of the promise to David.
VIII. V38-39. Through this man is preached to you ‘the forgiveness of sins’ and by him all
that believe are justified.
IX. V40-41. Beware that you do not wonder at these things, yet perish just the same.
Conclusion: This event holds the largest record of Paul’s preaching in the book of
Acts. Paul declares Jesus to this group, that he is the one spoken of, and though
whom the promises will be fulfilled. They needed to understand who Jesus was, and
that God had raised him from the dead. If they believe, then the ‘sure mercies of
David’ would come upon them, which is none other than the blessings of the
promised kingdom under David’s son and heir. The way to this blessing is through
forgiveness of sins, by associating with this ‘Jesus’. No more detail is given in this
record.
8. Acts.14:1-5. Paul firstly preached in the Synagogue at Iconium, and then later to the
Gentiles. He did many signs and wonders there. The city was divided, and Paul had to flee.
9. Acts.14:6-20. Paul preached in Lystra and healed a cripple man. The townsfolk thought that
Paul and Barnabas were gods, and tried to offer sacrifice to them. Paul scarcely restrained
them, and rather preached that they turn from vain idolatry to serve the true God, who had
provided for all men. Here he preached God’s sovereignty only. He never got the chance to
preach the rest of the gospel, as evil doers stirred up the people who turned upon Paul and
stoned him.
10. Acts.16:30-33. Paul to the Philippian Jailer. Paul and Silas were imprisoned for their
preaching, which was considered a civil disturbance. God sent an earthquake which loosed
them, yet they did not escape. The Jailer, seeing the circumstances that surrounded their
release, and the character and behaviour of these men, realised that God was with them. He
then fell before them and asked, ‘What must I do to be saved’? Paul’s answer was very
briefly detailed as, ‘Believe on the Lord Jesus Christ’. They then subsequently spoke to him
‘the word of the Lord’ (i.e. the message of the Gospel given to them by Christ to preach),
after which he was then baptised, and all his house. Interestingly, these words concentrate
the essence of the Christ centred message preached by the Apostles. At Philippi, Paul was
clearly preaching this same gospel as on other occasions. The summary of his words,
although very brief, is also very telling. The Philippian jailer had nothing to unlearn, he only
needed to understand who this risen Christ was, as both the Lord and Christ of God.
Interestingly, there is no mention of repentance or remission of sins in this record, although
this must have been part of the rationale for being baptised into Christ.
11. Acts.17:2-3. Paul is at the Synagogue in Thessalonica. Paul reasoned out of the scriptures,
that Christ needed to have suffered and to have been raised again and that this Jesus whom
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I preach is the Christ. The title ‘Christ’ meant a lot to the Jews. They would recognise that
this title referred to the son of David and therefore to the heir of David’s throne and thereby
king of Israel. This message was often repeated to the Jews, as they had no concept of ‘The
Messiah’ suffering and dying before he could inherit the throne of David.
12. Acts.17:22-31. Paul at Athens – the centre of Greek learning in the ancient world. Paul, in his
words to them says that God determined the times before appointed and the bounds of the
habitation of all nations. In God we all live and move and have our being. God is now calling
upon people to repent, because he has appointed a day in which he will judge the world in
righteousness by that man, ordained for that purpose. God is now calling upon all men to
repent. He has given assurance to all that he will do all these things, by raising Jesus from
the dead. This is none other than the Gospel of the Kingdom and of the Name of the Lord
Jesus Christ. Consider how that concept of Christ judging the world is used in the OT
scriptures (Psalm.9:8, 67:4, 72:2, 96:10, 13, 98:9, Isaiah.11:4 & also Rev.19:11). Paul is not
speaking of the day of judgement, but of the reign of a righteous judge and ruler over all the
world, and of the world at last knowing justice and peace. For this to occur, Jesus must
return to reign. To participate in this promise, men and women must repent now.
13. Acts.18:5. Paul is at Corinth, speaking with Jews in their Synagogue. While here, Paul was
pressed in the spirit and testified to the Jews that Jesus was Christ. Again, this title refers to
Jesus as son and heir of all that was promised to David.
14. Acts.18:25-28. At Ephesus, Apollos only knew the way of the Lord & the baptism of John.
Aquila and Priscilla took him, and expounded the way of God more perfectly. Afterwards, he
mightily convinced the Jews … showing by the scriptures that Jesus was Christ.
15. Acts.19:8. Paul was at Ephesus. He went into the synagogue and spoke boldly for the space
of 3 months, disputing and persuading the things concerning the kingdom of God.
16. Acts.20:21-38. We list this record for interest only – as here Paul is speaking to the leaders
of the existing congregation who were already schooled in his doctrine and not to
strangers as in the other records listed here. Paul speaks to the Ephesian Elders. He gives a
summary of his mission, testifying of repentance towards God and faith towards our Lord
Jesus Christ. He says that ‘I must finish my course .. and the ministry I have received of the
Lord Jesus, to testify the gospel of the grace of God’. Paul summarised his efforts with
them, whom ‘I have gone preaching the kingdom of God’. He then commended them to
God, and the word of his grace, which is able to build you up and to give you an inheritance
among all them which are sanctified. The words again testify to the constant theme of the
promised kingdom of God and of the need for repentance towards God and faith towards
our Lord Jesus Christ. Notice the full title of Jesus used again.
17. Acts.26:1-23. Paul before Festus and Agrippa, giving an account of his life and mission
I. V6-7. Paul says, ‘and now I stand and am judged for the hope of the promise made
by God to our fathers. To this promise our twelve tribes, earnestly serving God night
and day, hope to attain’.
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II. V8. Why should it seem incredible that God raises the dead? The unsaid question is,
If God exists why should death be a problem to Him?
III. V15-18. Jesus made Paul, ‘a minister and a witness both of the things you have seen
and of the things I will reveal to you. I send you – to open their eyes, in order to turn
them from darkness to light … that they may receive the forgiveness of sins and an
inheritance among those who are sanctified by faith in me.’
IV. V22-23. Paul spoke only what the Prophets and Moses said would come – that Christ
would suffer, that he would be the first to rise from the dead, and would proclaim
light to the Jewish people and to the Gentiles.
Conclusion: Paul’s witness here was really a defence of his preaching. The main
theme of his argument is that he only spoke what was written in the Prophets, and
the hope he preached was the same as that to which Israel strove for day and night.
He was a witness to the resurrection of Christ, and his ministry was to turn people to
the light, that they might receive remission of their sins and inherit what was
promised. The basis of their acceptance was that sanctification available only by
their ‘faith in me’, by belief and baptism into Christ ... i.e. all that Jesus stood for.
18. Acts.28:20. Paul is now a prisoner of Rome, under arrest in his own hired house. He
summoned the Elders of the Jews to speak with them. He says that ‘For the hope of Israel I
am bound with this chain’ (the shackles of a prisoner). This was the same hope that Israel
sought for (see Acts.26:6-7). In V23, Paul explained and solemnly testified of the kingdom of
God, persuading them concerning Jesus from both the Law of Moses and the Prophets,
from morning till evening. Some were persuaded and some were not. In V30-31, it says that
Paul remained two years preaching the kingdom of God and teaching the things which
concern the Lord Jesus Christ. We again have an emphasis upon the Kingdom of God and
the Lord Jesus Christ. To Paul, these two themes and ideas were inseparable. There can be
no kingdom without Jesus and what he accomplished. The promised kingdom will not be
established by weak, mortal man, but by God upon the foundations of the man (Jesus),
whom God raised from the dead. Only this kingdom can stand forever.
The Way of the Lord.
In the Bible, and particularly the NT, discipleship is commonly spoken of as ‘a way’. A way can be
a pathway, a roadway, or a highway, and describes a path or road that leads to a destination.
The following references show how this idea was widely used in the NT. Importantly, the Bible’s
teaching on salvation is closely related to this idea of a way, walked in by faith, which leads to a
promised destination. This is the reason why salvation is spoken of as consisting of three clearly
defined stages or parts. These are all really just parts of the same process in operation over
different times and experiences in the life of a believer. They are; 1) the initial acceptance of the
Gospel of Salvation, 2) a way of Living that is totally different to the past, and 3) the finality,
when the gift of eternal life is fully realized and the body is ‘changed’ at the return of Christ.
As noted, the word ‘way’ quite literally refers to a road or path that will take us to our desired
destination. In the OT scriptures this is spoken of and used metaphorically of God’s way. It is
often called ‘the way of the Lord’ (Gen.18:19, Jud.2:22, 2.Kg.21:22, Jer.5:4-5).
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In the NT is also often called the ‘the way of the Lord’ or just ‘the way’. Consider the following
examples where we see that the early believers called themselves ‘the Way’. They were at first
named Christians by their enemies (Acts.11:26, 26:28), but they called themselves ‘the way’.
Acts.9:2. (Saul) … asked letters from him to the synagogues of Damascus, so that if he found any
who were of the Way, whether men or women, he might bring them bound to Jerusalem.
Acts.19:9. But when some were hardened and did not believe, but spoke evil of the Way before
the multitude, he departed from them and withdrew the disciples, reasoning daily in the school
of Tyrannus.
Acts.19:23. And about that time there arose a great commotion about the Way.
Acts.18:25-26. This man (Apollos) had been instructed in the way of the Lord; and being fervent
in spirit, he spoke and taught accurately the things of the Lord, though he knew only the baptism
of John. So he began to speak boldly in the synagogue. When Aquila and Priscilla heard him, they
took him aside and explained to him the way of God more accurately.
2.Pet.2:2. And many will follow their destructive ways, because of whom the way of truth will
be blasphemed.
2.Pet.2:15. They have forsaken the right way and gone astray, following the way of Balaam the
son of Beor, who loved the wages of unrighteousness;
2.Pet.2:21. For it would have been better for them not to have known the way of
righteousness, than having known it, to turn from the holy commandment delivered to them.
The idea behind these words is that faith is not to be a static experience. Those who responded
to the invitation of God were to grow into the full knowledge of the things concerning God and
Christ. Salvation was to be a way of life, commencing when they believed and ending when
the Lord returns from heaven and grants eternal life. Consider the following references which
show the need for spiritual growth and maturity, after first believing.
1.Pet.2:2. as newborn babes, desire the pure milk of the word, that you may grow thereby,
James.1:21-22. Therefore lay aside all filthiness and overflow of wickedness, and receive with
meekness the implanted word, which is able to save your souls. But be doers of the word, and
not hearers only, deceiving yourselves.
1.Pet.4:17-18. For the time has come for judgment to begin at the house of God; and if it begins
with us first, what will be the end of those who do not obey the gospel of God? Now “If the
righteous one is scarcely saved, Where will the ungodly and the sinner appear?”
In the NT, the idea of ‘the way’ most probably comes from the words Jesus himself, who calls
himself ‘the door’ and ‘the way’, and invites us to ‘enter by the narrow gate’. He is speaking in
figurative language of people coming close to God, in fellowship with Him. The real pathway is
narrow, and difficult to find and navigate - not because it is concealed or treacherous, but
because of misdirection from so many wrong ideas and teachings that do not come from God.
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John.10:7, 9. Then Jesus said to them again, Most assuredly, I say to you, I am the door of the
sheep…. I am the door. If anyone enters by Me, he will be saved, and will go in and out and find
pasture.
John.14:6. Jesus said to him, I am the way, the truth, and the life. No one comes to the Father
except through Me. (the wording here is reminiscent of the OT priesthood)
Matt.7:13-14. Enter by the narrow gate; for wide is the gate and broad is the way that leads to
destruction, and there are many who go in by it. Because narrow is the gate and difficult is the
way which leads to life, and there are few who find it.
From the words of Jesus himself, we can see that he was calling people to repent and reform
their lives so that they could find God, and be accepted of Him. Repentance is more than just
remorse. It involves a total change of thinking and direction in life, as the words of John the
Baptist show - ‘Prove by the way you live that you have repented of your sins and turned to
God’ (Matt.3:8, NLT).
The Gospel accounts record Jesus’ preaching efforts to the children of Israel. His words are full of
instructions about how to live. The wonderful Beatitudes are a clear example of how to live in
the way of salvation (Matt.5-7). The following list shows some of the very clear words of Jesus
on this subject. Notice the power and emphasis in his words. After hearing Jesus on these
matters, it is plain to see that none can enter the kingdom of heaven if they do not do the will
of the Father in heaven.
Matt.5:20. For I say to you, that unless your righteousness exceeds the righteousness of the
scribes and Pharisees, you will by no means enter the kingdom of heaven.
Matt.7:21. Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he
who does the will of My Father in heaven.
Matt.7:24. Therefore whoever hears these sayings of Mine, and does them, I will liken him to a
wise man who built his house on the rock:
Matt.12:50. For whoever does the will of My Father in heaven is My brother and sister and
mother.
In this regard then, to walk in the way of the Lord is to do the will of God. There is no getting
around the simplicity of these words. In the theology of many modern thinkers, Jesus would be
labelled as a ‘law-keeper’ who advocated ‘salvation by works’ if he used such language today.
Paul in his letter to Titus sums up the teachings of Jesus as follows.
Titus.2:11-15. For the grace of God that brings salvation has appeared to all men, teaching us
that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in
the present age, looking for the blessed hope and glorious appearing of our great God and
Saviour Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed
and purify for Himself His own special people, zealous for good works. Speak these things,
exhort, and rebuke with all authority. Let no one despise you.
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Furthermore, in Luke.19:11-27 Jesus gave a parable with a few very clear underlying themes.
One had to do with the delay in time before Kingdom would come, and another had to do with
his instructions to his disciples to ‘Occupy till I come’ (V13). In the unfolding of the parable, the
only person to receive a negative judgement was the one who did not labour nor deal with his
master’s goods prudently. In fact, he was so fearful and untrusting that he simply buried what
was given to him and then handed it back. He was called a ‘wicked servant’ because of his
unwillingness to do what was required.
Luke.19:20-22. “Then another came, saying, ‘Master, here is your mina, which I have kept put
away in a handkerchief. For I feared you, because you are an austere (hard) man. You collect
what you did not deposit, and reap what you did not sow. And he said to him, ‘Out of your own
mouth I will judge you, you wicked servant. You knew that I was an austere man, collecting
what I did not deposit and reaping what I did not sow. Why then did you not put my money in
the bank, that at my coming I might have collected it with interest? And he said to those who
stood by, ‘Take the mina from him, and give it to him who has ten minas.’ (“But they said to him,
‘Master, he has ten minas.’) For I say to you, that to everyone who has will be given; and from
him who does not have, even what he has will be taken away from him.
Jesus’ words were not made irrelevant after his death and resurrection. The Apostles clearly
taught the same things as Jesus. Yet, even the words of the Apostles were being misused in their
own days. It is an unfortunate fact that the gospel of grace can be misunderstood. Since the
beginning, men have been confusing terms and replacing God’s principles with clever formulas
that justify just about anything. These theories, based upon man’s wisdom, often misunderstand
God’s way and His primary objectives in salvation. Consider the following emphatic warning.
1.John.3:7. Little children, let no man deceive you: he that doeth righteousness is righteous,
even as he is righteous.
God was at work in Jesus Christ. The teachings of Christ are designed to be transformational.
They are to be transformational for only one purpose. When they are believed and acted upon,
then ‘the mind’ will be renewed in the image of God, and of Christ. This was God’s original
intention and purpose. God has not called us or saved us because of our own innate virtues or
practiced righteousness, but according to his own will and purpose. He wants us to understand
this and therefore be moved to walk in His way, to be like Him in all that we think, speak and do.
Rom.12:2. And do not be conformed to this world, but be transformed (Gk: metamorphoo) by
the renewing of your mind, that you may prove what is that good and acceptable and perfect
will of God.
Gal 4:19 “My little children, of whom I travail in birth again until Christ be formed (Gk:
morphoo) in you,”
2 Cor 3:18. “But we all, with open face beholding as in a glass the glory of the Lord, are changed
(Gk: metamorphoo) into the same image from glory to glory, even as by the Spirit of the Lord.”
2.Tim.1:9. (God) who has saved us and called us with a holy calling, not according to our works,
but according to His own purpose and grace which was given to us in Christ Jesus before time
began,
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Sin Personified & Sin Destroyed
In the Bible, sin is personified and portrayed as an enemy of God who rules over men and
women, demanding servitude and obedience (Rom.6:12-14, 16, 23). In the language of
personification, when we sin we become “the servants of sin” (John.8:34), which pays wages –
“the wages of sin is death” (Rom.6:23). Using the language of the Bible, as Paul develops his
ideas he goes on to describe “sin” as “a law” in our members (Rom.7:17-23), that wars against
the ‘Law of God’. It is a characteristic of the human condition that irrespective of our good
intentions, we regularly succumb to sin. In doing so we disobey God. Sin works through our
natural or instinctive desires and lusts, which means that we are born with the problem.
However, even though we are unable to be perfectly obedient we are still called upon to strive
to obey God. God has dealt with our shortfalls in service and our sins by His work in and through
His Son, Jesus Christ. As a result, God has given us the victory in Christ, having set us free from
sin’s dominion.
Rom.6:16. Do you not know that to whom you present yourselves slaves to obey, you are that
one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to
righteousness?
Rom.6:22-23. But now having been set free from sin, and having become slaves of God, you
have your fruit to holiness, and the end, everlasting life. For the wages of sin is death, but the
gift of God is eternal life in Christ Jesus our Lord.
From these references we suggest that the word sin is not used only to describe actual
transgressions, but describes the ‘law of sin’ inside of us. Paul states in Romans.6:12 that sin
reigns when we obey the lusts of our bodies. Notice how carefully Paul selects his words.
Rom.6:12. Therefore do not let sin reign in your mortal body, that you should obey it in its lusts.
From these references we can also see that the body is not sin itself neither are the lusts of the
body, but the word sin is used to describe a law in our flesh that uses the lusts of the body to
compel us to obey. This is a subtle but important point. Let’s be clear on this, sin, when used
this way as a figure, is not the flesh, but a powerful law that resides in the flesh. Although this
law of sin resides in us, it is no more physical than lusts or thoughts, and just as they cannot exist
outside of us, so also sin when used this way. Therefore, when we die sin’s power and influence
over us also dies – “For he that is dead is freed from sin” (Rom.6:7).
The Stages of Redemption & Salvation
It is important to again remind ourselves that the NT letters were written to those who had been
instructed by the Apostles in the way of salvation. The recipients had already believed the gospel
message, and were already baptised into Jesus Christ. These disciples had already received the
overall model or plan of salvation first-hand from the Apostles. If we are to understand and
believe what they believed, then we need to carefully analyse and think about what is written to
them. We need to be on guard against pouring the words we read into our own models or world
view, as we may end up changing the original intention of the words and message.
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To this group of early disciples we find written more details on ‘the way’ of salvation. We find
redemption and salvation regularly spoken of as occurring in clearly defined stages, which match
the different stages of life that most disciples experience. As noted previously, these are but
different faces to the same ongoing operation of God at work in the lives of people. We can
begin to see this in the following reference which uses interesting words. It says that they are
those ‘who are being saved’. The Apostle Paul includes himself in this group.
1.Cor.1:18. For the message of the cross is foolishness to those who are perishing, but to us
who are being saved it is the power of God.
In the following reference Paul speaks of his daily struggle as he walks as a disciple. He is
pressing on towards the prize of the heavenly or upwards call of God in Christ. That is, his focus
is not on the things of this world, but on those that relate to God and are promised in Christ. He
goes on to speak of others also who are mature, that they too should have this mind or thinking.
Phil.3:11-14. If, by any means, I may attain to the resurrection from the dead. Not that I have
already attained, or am already perfected; but I press on, that I may lay hold of that for which
Christ Jesus has also laid hold of me. Brethren, I do not count myself to have apprehended; but
one thing I do, forgetting those things which are behind and reaching forward to those things
which are ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus.
Therefore let us, as many as are mature, have this mind; and if in anything you think otherwise,
God will reveal even this to you.
We also read of Christ’s work of redemption repeatedly spoken of in the NT letters. Consider the
following example where Christ is said to have given himself for us, to redeem us that he might
purify us for himself, as his own special people who should therefore be zealous of good works.
Titus.2:13-14. looking for the blessed hope and glorious appearing of our great God and Saviour
Jesus Christ, who gave Himself for us, that He might redeem us from every lawless deed and
purify for Himself His own special people, zealous for good works.
Redemption = (ἀπολύτρωσις) ‘signifies to redeem one by paying the price, to release by paying
the ransom price’. Also, Redeemed = (λυτρόω) is a related word, which ‘signifies the release
upon receipt of a ransom’. This is figurative language that emphasises the cost of our salvation.
See also the earlier discussion in Chapter 8 on Jesus being a ransom.
Even though Christ’s sacrificial work of redemption is spoken of as a singular occurrence, i.e.
once for all time (Heb.7:27), in the NT redemption is presented as encompassing two distinct
steps or stages in time. We know that Christ’s sacrifice on the cross was for us, for our benefit.
That sacrifice was only offered once, and it has the power to save and redeem those who believe
the gospel. The benefits of that redemption are felt and experienced by those who believe – for
in them God is creating a new sort of person, a new creation. However, in practical terms this
redemption will generally be outworked in the different stages of their life’s experience.
It begins when we first understand and believe the gospel message. This introduces us to the
concept of moral redemption – i.e. of the mind. The second stage occurs when we experience
physical redemption – i.e. of the body. This second stage will not be realised until the return of
Jesus Christ from heaven.
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The following reference quite clearly shows the two aspects of redemption. Paul speaks of his
current situation, which is to serve the law of God ‘with the mind’ even while the ‘law of sin’ still
exists in his body. He goes on to speak of the position of grace he now stands in.
Rom.7:24-25. O wretched man that I am! Who will deliver (Gk. ῥύομαι) me from this body of
death? I thank God—through Jesus Christ our Lord! So then, with the mind I myself serve the
law of God, but with the flesh the law of sin.
As the following reference now goes on to show, there is now no condemnation to those who
are in Christ Jesus. The original Greek word for “condemnation” refers to a damnatory sentence,
and it is used in two other places, Rom.5:16, 18. It is as if we have come before the judge and
our guilt has been proved because we are sinners, yet the judge does not condemn or sentence
us, but rather either clears us or pardons us. This favourable outcome is available to all the
faithful, as long as they remain faithful in Christ. The condemnation and sentencing of God has
been removed, even though the Law of Sin remains and mortality is still a physical reality in us.
(Paul is not speaking of the Law of Moses here, but about the Law of Sin in his members.
Certainly, the Law of Moses condemned him as a sinner because that was its design, Rom.7:13.
In this regard the Law of Moses reinforced God’s original just condemnation of sin, which is the
condemnation he is speaking of here, cf. Rom.5:16, 18).
Rom.8:1-4. There is therefore now no condemnation to those who are in Christ Jesus, who do
not walk according to the flesh, but according to the Spirit. For the law of the Spirit of life in
Christ Jesus has made me free from the law of sin and death. For what the law could not do in
that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh,
on account of sin: He condemned sin in the flesh, that the righteous requirement of the law
might be fulfilled in us who do not walk according to the flesh but according to the Spirit.
The righteous requirement of the Law of Moses and of God’s original penalty for sin as the
sentence imposed, was that sin was to be condemned. That was the prime outcome of the Law
of Moses and of God’s original sentence. Under that condemnation there was no way to
separate the faithful from the unfaithful, those who loved God from those who did not. For all
were sinners and therefore rightly condemned (Rom.3:19-23). That is one reason why it was
impossible for the Law of Moses to give life and why it was called a ministration of death and of
condemnation (2.Cor.3:7, 9). Flesh was incapable of perfect obedience. This condemnation was
not a short-coming of the Law, but rather the purpose of its design (Rom.7:12-14).
In other words, the Law of God was holy, just and good, and thereby exposed and condemned
Sin (Rom.7:7-13). It was given so that all who strove to keep it might learn and know that they
were sinners, sold under sin. They were to conclude that salvation was not to be found in
keeping the Law alone. Rather, salvation was only to be on the basis of faith. This is what the
Law itself was teaching (Gal.3:24-25), as it pointed forward to God’s work in Jesus Christ.
Lastly, salvation is spoken of in similar terms to redemption. It is presented in the Scriptures as

operating in different stages, which corresponds to the general way we will experience it. We
will list the appropriate references alongside those of the stages of redemption that are spoken
of. Of course, we are not suggesting that these are different processes, but rather they are all
simply different aspects of the same ‘way of salvation’ that all disciples will experience.
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Stage 1 – Being Saved and Walking in the Way.
Stage 1 of redemption occurs when a person hears, understands, believes and subsequently
responds to the gospel message. Disciples are said to be ‘redeemed’ with the precious blood of
Christ, which refers to his whole life which culminated in his sacrificial death upon the cross
when God condemned sin in him. His blood refers to his (whole) life given for us, i.e. for our
benefit, as blood always speaks of life. This aspect of redemption is heavily focussed upon the
forgiveness of sins, which is declared to be the outcome of his sacrificial death. God forgives us
on the basis of what He achieved in His Son, because God in His grace will account us dead with
Christ. This way of salvation is described as being the outworking of God’s grace or favour
towards us. For this reason we can do nothing to enhance his sacrifice for us, except have faith
in what was accomplished in Christ and in faith be baptised into his death and resurrection.
Rom.3:23-24. for all have sinned and fall short of the glory of God, being justified freely by His
grace through the redemption that is in Christ Jesus,
Eph.1:7. In Him we have redemption through His blood, the forgiveness of sins, according to
the riches of His grace
Col.1:14. in whom (Christ) we have redemption through His blood, the forgiveness of sins.
1.Pet.1:18-20. knowing that you were not redeemed with corruptible things, like silver or gold,
from your aimless conduct received by tradition from your fathers, but with the precious blood
of Christ, as of a lamb without blemish and without spot.
The evidence of this first stage of redemption is the spirit of God and of Christ dwelling in us.
Without this, we are not his. This is spoken of as the guarantee or down-payment that has been
made in us, until the final day when the body will be changed. Historically, the spirit refers to the
presence of God dwelling among his people just as he did in past ages (Exod.40:34-38). Now it
would be through their changed attitude and outlook - that is, in their minds (Rom.7:25). It
mostly works in them by the word of the spirit of God received, as 1.Thes.3:12-13 and Col.3:9-10
show. (This subject is dealt with more comprehensively in a later chapter)
Rom.8:9-10. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in
you. Now if anyone does not have the Spirit of Christ, he is not His. And if Christ is in you, the
body is dead because of sin, but the Spirit is life because of righteousness.
1.Cor.6:11. And such were some of you: but ye are washed, but ye are sanctified, but ye are
justified in the name of the Lord Jesus, and by the Spirit of our God
1.Cor.6:17. But he that is joined unto the Lord is one spirit.
1.Cor.6:19. What? know ye not that your body is the temple of the Holy Spirit which is in you,
which ye have of God, and ye are not your own?
In these places, the Spirit of God and of Christ are essentially the same thing. In these contexts
they are basically used interchangeably, and refer to both the message and that way of thinking
and behaving that is uniquely of God. When we grasp this concept of God dwelling in His people
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by His Spirit, then we can also understand the following references which speak of salvation
being a present possession and the manifestation of God’s spirit at work in us.
Matt.16:16. He who believes and is baptized will be saved, but he who does not believe will be
condemned.
Eph.2:8. For by grace you have been saved through faith, and that not of yourselves; it is the
gift of God,
2.Tim.1:9. who has saved us and called us with a holy calling, not according to our works, but
according to His own purpose and grace which was given to us in Christ Jesus before time began,
Titus.3:5. not by works of righteousness which we have done, but according to His mercy He
saved us, through the washing of regeneration and renewing of the Holy Spirit,
This salvation is expressed by the new way of thinking and living that has been given to us by the
gospel message. We must keep what has been given to us. We must live according to that
understanding - according to that way of thinking. It requires us to stay on the path, and in the
way. If we drift away, if we walk in sin and disobedience and if we adopt foreign concepts and
teachings by neglecting Christ’s teachings, then we will have to answer for our actions. Christ
himself has shown the way in his own life. His way of life and his way of death are presented as
examples to follow. He only ever did his Father’s will. So should we (Rom.12:2, Eph.5:17).
Heb.2:1-4. Therefore we must give the more earnest heed to the things we have heard, lest we
drift away. For if the word spoken through angels proved steadfast, and every transgression and
disobedience received a just reward, so what makes us think we can escape if we ignore this
great salvation that was first announced by the Lord Jesus himself and then delivered to us by
those who heard him speak? God also bearing witness both with signs and wonders, with
various miracles, and gifts of the Holy Spirit, according to His own will?
John.13:15. For I have given you an example, that you should do as I have done to you.
1.Pet.2:21. For to this you were called, because Christ also suffered for us, leaving us an
example, that you should follow His steps:
In the following reference John speaks very emphatically about the effect that God’s work in
Christ should have upon us. There is great emphasis upon being ‘in him’ and of the need to
‘abide in him’. If we do this, then we will not choose to walk in sin, or practice sin. From the full
context of his words he is clearly speaking of faithful obedience which is shown by disciples
practicing righteousness. The further point is the idea that by the receipt of saving truth we are
born of God, and therefore God’s seed remains in us - the seed is used as a symbol of God’s
word (Luke.8:11, 1.Pet.1:23). If that seed is bearing fruit then we cannot sin. That is, we will not
choose to walk in sin. On the other hand, John says that if we walk in sin then our fatherhood is
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of the devil, which refers to the serpent in the Garden in Eden who was the ‘father’ of the lie.
Jesus uses this language and explanation in John.8:44. Our thinking and our behaviour therefore
indicates whether we are born of God or born of the devil.
1.John.3:4-9. Whoever commits sin also commits lawlessness, and sin is lawlessness. And you
know that He was manifested to take away our sins, and in Him there is no sin. Whoever abides
in Him does not sin. Whoever sins has neither seen Him nor known Him. Little children, let no
one deceive you. He who practices righteousness is righteous, just as He is righteous. He who
sins is of the devil, for the devil has sinned from the beginning. For this purpose the Son of God
was manifested, that He might destroy the works of the devil. Whoever has been born of God
does not sin, for His seed remains in him; and he cannot sin, because he has been born of God.
Stage 2. – Redemption of the Body.
Stage 2 of redemption occurs when Jesus Christ returns from heaven. This stage will complete
the redemption process. On that day a believer’s body will be changed from its current mortal
condition to one of immortality. Disciples from the beginning of creation until now have been
‘groaning’ and waiting for that day. On that day God will complete all that He has spoken and
promised. To fulfil this purpose, those who have died will be raised from the dead and gathered
with the living to meet the Lord. If they are found faithful they will be given life eternal, which
will be seen in a changed body. Death will not hinder God’s work nor the fulfilment of His
promises.
Luke.21:28. Now when these things begin to happen, look up and lift up your heads, because
your redemption draws near.”
Rom.8:23. Not only that, but we also who have the firstfruits of the Spirit, even we ourselves
groan within ourselves, eagerly waiting for the adoption, the redemption of our body.
2.Pet.1:4. by which have been given to us exceedingly great and precious promises, that through
these you may be partakers of the divine nature, having escaped the corruption that is in the
world through lust.
2.Tim.4:1. I charge you therefore before God and the Lord Jesus Christ, who will judge the
living and the dead at His appearing and His kingdom:
2.Tim.4:8. Finally, there is laid up for me the crown of righteousness, which the Lord, the
righteous Judge, will give to me on that Day, and not to me only but also to all who have loved
His appearing.
These things are currently held in promise. These promises of God are certain and guaranteed.
All God requires of us is that we remain true to his word and the hope that He has set before us.
As Paul says, ‘in this hope we were saved.’
Rom.8:23-25. Not only that, but we also who have the firstfruits of the Spirit, even we ourselves
groan within ourselves, eagerly waiting for the adoption, the redemption of our body. For we
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were saved in this hope, but hope that is seen is not hope; for why does one still hope for what
he sees? But if we hope for what we do not see, we eagerly wait for it with perseverance.
1.Cor.15:1-4. Moreover, brethren, I declare to you the gospel which I preached to you, which
also you received and in which you stand, by which also you are saved, if you hold fast that
word which I preached to you—unless you believed in vain. For I delivered to you first of all that
which I also received, that Christ died for our sins according to the scriptures, and that he was
buried, and that he rose again the third day according to the scriptures.
Phil.3:10-14. that I may know Him and the power of His resurrection, and the fellowship of His
sufferings, being conformed to His death, if, by any means, I may attain to the resurrection
from the dead. Not that I have already attained, or am already perfected; but I press on, that I
may lay hold of that for which Christ Jesus has also laid hold of me. Brethren, I do not count
myself to have apprehended; but one thing I do, forgetting those things which are behind and
reaching forward to those things which are ahead, I press toward the goal for the prize of the
upward call of God in Christ Jesus.
We can fall from this position of grace if we ignore God’s counsel and go our own way, just as
the Israelites did in the days of Moses, and just as Demas did in the days of the Apostles. Also, if
we ignore God’s teachings and follow lies and falsehoods, we can also fall away.
Jude.1:5. But I want to remind you, though you once knew this, that the Lord, having saved the
people out of the land of Egypt, afterward destroyed those who did not believe.
2.Tim.4:10. For Demas hath forsaken me, having loved this present world, and is departed unto
Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
1.Tim.1:19. having faith and a good conscience, which some having rejected, concerning the
faith have suffered shipwreck,
2.Tim.2:18. who have strayed concerning the truth, saying that the resurrection is already past;
and they overthrow the faith of some.
To inherit this promise and to find salvation to the uttermost, we must remain faithful to the
end. That is, faithful to God and to Christ, and to the things God has revealed to us through his
witnesses, as recorded in the words of the Prophets, and of Christ’s Apostles. The following
references speak of salvation as being both an ongoing and a future occurrence.
Mark.13:13. And you will be hated by all for My name’s sake. But he who endures to the end
shall be saved.
Luke.21:19. By your patience possess your souls.
Acts.15:11. But we believe that through the grace of the Lord Jesus Christ we shall be saved in
the same manner as they (i.e. Jews will be saved on the same basis as the Gentiles)
Rom.10:9. that if you confess with your mouth the Lord Jesus and believe in your heart that
God has raised Him from the dead, you will be saved.
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Rom.13:11. And do this, knowing the time, that now it is high time to awake out of sleep; for
now our salvation is nearer than when we first believed.
Summary of how salvation is spoken of in the NT.
Salvation is available and possessed today, based on faith.

"He who believes and is baptized will be saved; but he who does not believe will be condemned”
Mark.16:16
“And it shall come to pass that whoever calls on the name of the LORD shall be saved” Acts.2:21
“And he brought them out and said, "Sirs, what must I do to be saved? So they said, "Believe on
the Lord Jesus Christ, and you will be saved, you and your household” Acts.16:30-31
“For we were saved in this hope, but hope that is seen is not hope; for why does one still hope
for what he sees?” Rom.8:24
“who has saved us and called us with a holy calling, not according to our works, but according to
His own purpose and grace which was given to us in Christ Jesus before time began” 2.Tim.1:9
“not by works of righteousness which we have done, but according to His mercy He saved us,
through the washing of regeneration and renewing of the Holy Spirit” Titus.3:5
Salvation is conditional upon remaining faithful to the end.

“And you will be hated by all for My name's sake. But he who endures to the end will be saved”
Matt.10:22
“But he who endures to the end shall be saved” Matt.24:13
“Moreover, brethren, I declare to you the gospel which I preached to you, which also you
received and in which you stand, by which also you are saved, if you hold fast that word which I
preached to you—unless you believed in vain” 1.Cor.15:1-2
“And do this, knowing the time, that now it is high time to awake out of sleep; for now our
salvation is nearer than when we first believed” Rom.13:11
“receiving the end of your faith—the salvation of your souls” 1.Pet.1:9
The Need for Spiritual Growth.
The letters in the NT scriptures were written to people who had already believed and repented,
and were already baptised into Christ. These were men and women who were walking in ‘the
Apostles’ doctrine and fellowship’. In these letters we find far more emotionally charged
language than we do in the book of Acts. These disciples needed encouragement to continue in
the way, as there were many things that could lead them away from God.
To counteract these dangers from without, there is an overriding theme in the NT letters of the
urgent need to grow in the knowledge of God and of his ways. The word translated ‘perfect’
(τέλειος) in the following references means to be ‘of full age, or mature, and therefore also
complete’. From the context, the maturity God wants from us is that we think and behave like
Him and that we see the world we live in and the world to come the way He does.
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To be perfect, in this scriptural sense, we need to be in Christ for he alone is ‘the image of the
invisible God’. To believe Christ and to be in him qualifies us as the children of God (John.1:12-
13). In him we have been born of God and adopted into His family (Gal.4:1-7). We are then to
walk as he walked, to live as he lived, and to grow up into the fullness of Christ. Baptism is
likened to spiritual birth, and from this we are to grow in maturity. This is an important theme in
the NT scriptures. To do this, we must submit to God, that we might be His workmanship.
Matt.5:48. Therefore you shall be perfect, just as your Father in heaven is perfect.
Rom.12:2. And do not be conformed to this world, but be transformed by the renewing of your
mind, that you may prove what is that good and acceptable and perfect will of God.
Col.1:27-28. To them God willed to make known what are the riches of the glory of this mystery
among the Gentiles: which is Christ in you, the hope of glory. Him we preach, warning every
man and teaching every man in all wisdom, that we may present every man perfect in Christ
Jesus.
Col.4:12. Epaphras, who is one of you, a bondservant of Christ, greets you, always labouring
fervently for you in prayers, that you may stand perfect and complete in all the will of God.
Heb.5:12. For though by this time you ought to be teachers, you need someone to teach you
again the first principles of the oracles of God; and you have come to need milk and not solid
food.
Eph.4:11-15. And He Himself gave some to be apostles, some prophets, some evangelists, and
some pastors and teachers, for the equipping of the saints for the work of ministry, for the
edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of
the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; that
we should no longer be children, tossed to and fro and carried about with every wind of
doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the
truth in love, may grow up in all things into Him who is the head—Christ.
Eph.2:10. For we are his workmanship, created in Christ Jesus unto good works, which God
hath before ordained that we should walk in them.
Salvation – Summary
In summing up our consideration of the Bible’s teaching on salvation, we are left with certain
facts and some questions. As far as facts are concerned, we should have no doubt that God’s
work in Christ is able to save to the uttermost, and we should have no doubt either that we
cannot add to the efficacy of God’s work by our own works. Clearly, Christ’s life, death and
resurrection are sufficient to save us. That is not in question. The real challenge we face is God’s
stated requirement that we conform to the pattern of Jesus Christ, by fully identifying with his
death and resurrection to eternal life. In practical terms, we can only do this through the power
of God … by hearing, believing and doing what He asks of us. Christ says that it is by the doing of
God’s will that we will know the truth of his doctrine (John.8:14-17).
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The questions we are left with are all closely related, and may be summarised as follow;
1. What constitutes saving truth?
2. What is the gospel of our salvation?
3. What does God say on these matters?
As we have already noted, salvation means being saved from sin and death. It involves being
forgiven our sins, and being raised from the dead. Therefore, salvation ultimately means ‘eternal
life’. Jesus says that this eternal life is tied up with knowing God, and knowing Christ.
John.17:3. And this is eternal life, that they may know You, the only true God, and Jesus Christ
whom You have sent.
What then constitutes saving truth? In general, this is bound up in the gospel message, whose
main themes are about the restoration AND completion of God’s original purpose. The only
way to confirm that this is what the truth is about is to consider what the Apostles themselves
taught on this matter, for they were appointed by Christ with the responsibility of preaching
God’s saving truth. Their teachings can be understood on two levels.
These are as follows;

1. What Gospel message did the Apostles preach when they spoke on these matters in
their public preaching efforts, in which they called men and women to repent? What did
they require of those who were called, that they might be saved?
2. What scriptural principles did they use to support their teachings and rationale? In other
words, although the message preached was a saving message, what basis or foundation
stood underneath the message?
These two questions are clearly related, but they are not entirely the same. The first has to do
with a person’s introduction to the saving truths of God and what was necessary to believe for
salvation, and the second has to do with how and why that truth can save. The first was spoken
to the general public, and the second taught almost exclusively to those who were the people of
God and disciples, growing in their knowledge of God and of Christ.
The Gospel that Saves

We have already considered the teachings of Jesus and of the Apostles in the Book of Acts.
Summarizing what we found in Acts - we discovered that their teaching on salvation is quite
simple. Salvation is from God and it is God’s gift freely given to those who have faith. That is, it is
offered to all on the basis of believing the Gospel message. That message can be summarised as
‘The Gospel of the Kingdom of God and the Name of Jesus Christ’. This statement is a summary
of the teachings and ideas that came from Jesus, and which were later preached by the Apostles.
That phrase is used a number of times in the book of Acts (e.g. Acts.8:12, 28:31).
Those who heard, believed and received the gospel message repented of their sins and were
baptised into Christ. They sought to know Christ and his ways and teachings.
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They believed that God had made His Son Jesus - both Lord and Christ (Acts.2:36), and that Jesus
was both the Son of God and the Son of David. In baptism disciples believed that they ‘typically’
died with Jesus, and rose again with him (Rom.6:3-8). After baptism, they were to grow
spiritually. They believed that - they were saved when they believed (2.Tim.1:9), they are saved
if they continued in Christ (1.Cor.15:2), and that they will be saved when Christ returns and
brings the promised kingdom (1.Pet.1:5, 9, Rom.8:23, 2.Tim.4:1, 8). Salvation is and remains
conditional upon holding fast to the message preached – “by which also you are saved, if you
hold fast that word which I preached to you—unless you believed in vain” (1.Cor.15:2, c.f.
Matt.10:22, 24:13, Mk.13:13).
In the book of Acts, the Gospel they believed and received was about God’s promise of a
kingdom to come and about the saving principles of God demonstrated in Jesus’ work. They
believed that God was at work in Jesus, and through him overcame sin and death. Jesus was
crucified by evil men, but God raised him from the dead on the third day. Moreover, Jesus was
exalted and now sits on God’s throne in heaven, exercising God’s power. He will return in the
future, and reign as King of Israel and Lord of all the earth. On that future day he will judge/rule
the world in righteousness (Acts.17:31), for his reign will bring justice to the earth. They believed
that salvation is available to all who believe these things and who therefore repent of their sins
and are baptised into him – for in him there is forgiveness of sins. His is the only name under
heaven wherein any can be saved. By being in him disciples can share in all that is promised.
These things constitute saving faith – as this belief lays the basis for knowing God and Jesus
Christ (John.17:3), and upon this we are to build a trusting relationship with God and Christ.
The Principles behind the Gospel that Saves.

God’s purpose fully revolves around Jesus Christ, for Jesus is the object of all of God’s original
designs. He was the one who was foreordained from the beginning, and we in him. For this
reason Christ cannot be separated from those whom he came to save. They are one with him,
being of the same nature, the same Father and the same faith. Jesus is both the ‘Son of God’ and
the son of man – the man who was made in the image of the invisible God.
He is the firstborn of all God’s creation. As a consequence of his unique birth and of his victory
over sin, he has the pre-eminence over all God’s creation, both in heaven and in earth. Adam fell
into sin, but Jesus overcame sin. To complete all of God’s purposes, and to show to mankind the
extent of God’s love and mercy, God required His Son to die at the hands of evil men to secure
their deliverance from sin and death. Jesus died for our sins and was raised again (1 Cor 15:3-4),
and by being in him we are made free from condemnation and from sins dominion (Rom 8:1-2,
Rom 6:18, 20, 22). Those who believe stand in awe of God’s love, and in gratitude respond in
faithful obedience, by walking in Christ by manifesting this same character in all that they do. In
this they look to Christ as the perfect example, in whose image they are renewed day by day.
God is seeking to dwell in people who love Him and His ways. This has always been his purpose.
These are people of faith, who trust in God and in His power to save. By being in Christ they can
share in his Son-ship and the promises established in him. They have been given power to
become the sons and daughters of God, adopted into God’s family (Rom 8:15, Gal 4:5, Eph 1:5).
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The basis of their acceptance comes from believing the Gospel Message, which is about what
God did in Christ for us, and what He is yet to do. It also tells us about the promised kingdom to
come, when Christ will return to complete all that has been promised. They believe these things
and live in hope of them, just like the faithful in all past ages (Heb.11:13). They know that
salvation is of God, and that to participate in the benefits of that salvation they must be ‘in
Christ’, as his is the only name under heaven whereby we might be saved (Acts.4:12).
These believe in God and trust Him, and have come to know Him as a loving Father, and Christ as
a faithful Lord. They trust that God will do all that that He says that He will. These walk in a new
and living way. They strive to manifest the character of God in their behaviour. They know they
cannot save themselves, nevertheless they strive to walk even as Christ himself walked, being
impelled by gratitude and thankfulness. God has and is saving these ones. They will eventually
be redeemed from mortality to share in ‘divine nature’, being ‘made like the angels’. These are
one with Christ now, and on that day they will share with him in his rule when he is revealed as
King of the Jews as well as the Lord over all the earth. These things are in accordance with the
will and purpose of God - that have been declared since the beginning.
2.Tim.1:8-10. Therefore do not be ashamed of the testimony of our Lord, nor of me His
prisoner, but share with me in the sufferings for the gospel according to the power of God, who
has saved us and called us with a holy calling, not according to our works, but according to His
own purpose and grace which was given to us in Christ Jesus before time began, but has now
been revealed by the appearing of our Saviour Jesus Christ, who has abolished death and
brought life and immortality to light through the gospel,
Popular Protestant Theology.
There are a number of different versions of popular theology, but most of them are based upon
shared concepts and the application of a similar, but scripturally incorrect or incomplete, model.
They generally propose that salvation is freely given to all who believe that Jesus died for our
sins. Although this statement is simple and accurate enough, the way they use it has an
underlying assumption attached. By this statement they often imply that Jesus died as a penal
substitute for us. That is, that God punished Jesus for mankind’s sins. God’s wrath was towards
sinners, so he punished Jesus, who was provided as a substitute to suffer and die instead of us.
In the view of some, any other requirement is just a form of Law keeping and a typical human
approach that seeks justification by works. This common way of explaining Jesus’ sacrificial
death is neither correct nor complete. Although it is integral to our faith to believe that ‘Jesus
died for our sins’, the statement is not the complete story presented in the Bible and the way
this statement has been misused bears little resemblance to the way the Apostles used it.
Regarding Popular theology – Many of its core teachings are subtly different to the Bible’s
teachings. It often fails to see Jesus as the man spoken of since the beginning, who was to be in
the image of the invisible God. It often misunderstands how all of the declared purposes of God
revolved around this man. It misunderstands why Jesus is called the Son of God, being diverted
from understanding Jesus’ relationship to the original purpose of God and of the promises that
God made to David. It does not fully appreciate the all-pervading nature of sin and therefore the
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way that God condemned sin in Jesus’ flesh, for it does not believe that Jesus fully came in ‘sinful
flesh’. It does not believe that the Father alone is God, and therefore it has constructed
elaborate theories to define God, making him three person in one substance. It speaks of Jesus
as the God-Man, a mysterious and complex concept. It generally does not believe in the
importance of the promises surrounding Jesus Christ, or of the important reality of the future
kingdom of God on earth and how this must be a fundamental element of faith. In this point, this
version of faith differs significantly to all those who died in Faith (Heb.11:13-16).
Popular theology has often misunderstood the importance of understanding the historical Jesus.
It has often viewed him from the perspective of Greek Metaphysics, and not from the OT
heritage. It often overlooks the full testimony of the word and mainly focuses upon Jesus’
sacrificial work, for many see Jesus as a ‘penal-substitute’ who absorbs the punishment and
wrath of God. To facilitate this theory, it proposes that Jesus was actually God, because only God
could offer a sacrifice of the necessary value to cancel out the weight of the sins of the world.
Also, in their view, only God could offer himself and yet remain morally justified.
In summary, they generally do not understand the ‘Gospel of the Kingdom of God’, or accurately
understand ‘the things concerning the name of Jesus Christ’. Many of the concepts that they
have developed and believe are either incorrect or incomplete. Their general theology often
undermines the testimony of the Gospel message and the revealed purpose of God.
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Three very important promises found in the Old Testament.
12. Three very important promises found in the Old Testament.
There are three important promises made in the Old Testament Scriptures that are continually
alluded to or referred to both directly or indirectly in both the Old and New Testament. It is
important to understand these promises if we are to understand who Christ is, and the work of
God in Christ. We know from the Scriptures that God keeps His promises and we also learn that
He does not make them lightly. Therefore, it is important to understand what He has said and
promised if we are to understand His works.
These promises will act like a key that will assist us to understand the ways of God, and
therefore the reason He does what He does. These three great promises are;
1) The Edenic Promise

2) The Abrahamic Promises, and
3) The Davidic Promise
We will now look at each one in turn, and consider how they relate to God’s declared purpose
with man and with the earth. It would be helpful to read the background references and think
about each of the promises and their contexts. To facilitate this, we have identified the primary
location of each of these three promises at the start of each sub section.
1. The Edenic Promise - is found in - Genesis.3:15.
The context of these words gives them meaning. The first pair had just sinned and rebelled
against God, having acted on bad advice that was contrary to God’s clear words and warning. As
a consequence of their choice, they were now the subject of changed circumstances, because
the basis of their relationship with God had changed. They would now endure a life of hard
labour followed by inevitable death. In the midst of giving His general sentence upon the guilty
parties, God makes a statement to the serpent whose lying words were the initial cause of their
transgression and all that followed.
Gen.3:15. And I will put enmity between you and the woman, and between your seed and her
Seed; He shall bruise your head, and you shall bruise His heel.
Although these words have some application to the enmity that was to exist between humans
and snakes, the words go further than this and carry a larger ‘allegorical’ meaning. We know
this from the way these ideas are used in other parts of the Bible. Even in our language we
often find people who are deceitful and untrustworthy being described as snakes. It should
therefore come as no surprise when we read the following references, to realise that there are
deeper and more profound concepts involved in the Genesis record.
Consider the following.
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Psalm.58:3-4. The wicked are estranged from the womb; They go astray as soon as they are
born, speaking lies. Their poison is like the poison of a serpent; They are like the deaf cobra
that stops its ears.
Matt.3:7. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said
to them, “Brood of vipers! Who warned you to flee from the wrath to come?
Matt.12:34. Brood of vipers! How can you, being evil, speak good things? For out of the
abundance of the heart the mouth speaks.
Matt.23:33. Serpents, brood of vipers! How can you escape the condemnation of hell?
In the references above John the Baptist and Jesus both call the spiritual leaders of their times
the ‘brood of vipers’. The word ‘brood’ literally means the offspring or progeny of vipers. This
form of words is based on concepts that come from the Genesis record, and indicates that both
John and Jesus considered these cunning, evil and malignant men to be the spiritual
descendants of the Serpent in the garden. They are referring to their words and behaviour, not
to physical lineage. They had ignored God’s words and replaced them with their own traditions
and words, just as the serpent had done in the garden. As a result of this form of thinking and
behaviour, they would soon seek to kill Jesus, just like Cain killed his brother Abel and also like
the serpent’s lie which brought about the death of Adam and Eve and all others in them.
In the following reference we see the way these ideas are explained. Here we read that Cain is
said to be of (i.e. born of) the wicked one, that is, the serpent in the Genesis account. John is
not speaking of his physical birth, but allegorically of the origin of his carnal thinking and
behaviour. This is easy to establish, as the Bible plainly tells us that Cain was the physical son of
Adam and Eve (Gen.4:1). In comparison and contrast to Cain’s behaviour, our spiritual descent
is seen by our actions and behaviour, in the choices we make. Whether we choose to sin or not.
1.John.3:8-12. He who sins is of the devil, for the devil has sinned from the beginning. For this
purpose the Son of God was manifested, that He might destroy the works of the devil. Whoever
has been born of God does not sin, for His seed remains in him; and he cannot sin, because he
has been born of God. In this the children of God and the children of the devil are manifest:
Whoever does not practice righteousness is not of God, nor is he who does not love his brother.
For this is the message that you heard from the beginning, that we should love one another,
not as Cain who was of the wicked one and murdered his brother. And why did he murder
him? Because his works were evil and his brother’s righteous.
Jesus spoke to the Jewish leaders in similar terms. The context of his words revolves around
fatherhood. Jesus told them that they were not Abraham’s or God’s children, but rather by
their thinking and behaviour they were the children or seed of the serpent in the garden, who is
here called the devil. In this context the serpent is called the devil (a Greek word which literally
means a slanderer, or a false accuser - also used of Judas - John.6:70). They, like the serpent
were lying and prioritizing their thinking and beliefs above God’s.
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John.8:44. You are of your father the devil, and the desires of your father you want to do. He
was a murderer from the beginning, and does not stand in the truth, because there is no truth
in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father
of it.
The ideas here are very similar to those noted in 1.Joh.3:11-12 which speak of Cain’s parentage.
Again, let us be absolutely clear, Jesus is not speaking of physical fatherhood, but of spiritual
fatherhood. He knew and acknowledged that they were the physical descendants of Abraham,
for he said in John.8:37 ‘I know that you are Abraham’s descendants’. However, they did not
have the same faith as Abraham. Jesus said in John.8:39 ‘If you were Abraham’s children, you
would do the works of Abraham’. This is why Jesus says they were behaving like the serpent,
because they were driven by their natural lusts and their carnal spirit. They too were like Cain,
who by his murderous actions is also seen to be the offspring of the serpent.
We have already mentioned Jesus’ own connection with the serpent or sin power, which
according to the scriptural pattern refers not only to evil men and their actions, but also to the
real source or cause of all humanities evils and ills. That is, the law of sin that dwells in each of
us (Rom.7:23, 25, Rom.8:2-3).
The context of Numbers 21:4-9 speaks of the children of Israel grumbling and speaking against
God and against Moses, because the journey was difficult. The record says that God sent fiery
serpents among the people, and many died as a result of their bite. When Israel confessed their
sin, Moses was told to make a brazen serpent like those that were troubling the people, and set
it upon a pole. Whoever looked on the serpent that Moses had made, in faith, would be healed.
It is evident that the serpent represented their sin against God, and ultimately the source of all
sin which began with the lie of the serpent in the garden.
This incident in Numbers 14 is referred to by Jesus as a very important pattern or type of what
was to happen to him. Just as the serpent was lifted up on a pole for all Israel to look upon in
faith as God’s provision for their sin, so Jesus would likewise be lifted up.
John.3:14. And as Moses lifted up the serpent in the wilderness, even so must the Son of Man
be lifted up, That whoever believes on in Him should not perish but have eternal life.
The importance of this type in Numbers comes home to us when we understand that this Jesus
was born into our common humanity, and as a result he shared our sin proneness and
mortality. He was born with sin, in his flesh. We are not using the word ‘sin’ as verb speaking in
terms of actions, but as a noun just as Paul does in the book of Romans. Jesus was a sharer in
our nature which has within it the Law of Sin and Death.
It was therefore to be by the means of his death that God was going to condemn ‘sin, in the
flesh’ (Rom.8:3). For this reason he was represented by the serpent on the pole in the days of
Moses, and so he too would lifted up on the cross. He is speaking of his own body being lifted
up in death. (In John.3:14 Jesus is quoting from Num.21:8-9). All who look upon him in faith,
understanding what he accomplished in that death, are healed from the poison of the serpents
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bite. This is similar to what Paul means in 1.Cor.15:56, where he says, ‘For the sting of death is
sin’. In this context sin is like the poisonous sting of a scorpion that brings sickness and death
(Rev.9:10), in the same manner that the serpents in the wilderness were killing the people.
This brings us back to the promise in Gen.3:15. This promise is really a Prophesy that speaks of
the ongoing warfare that would exist between two groups of offspring. One would be the seed,
or offspring of the serpent. The other would be the seed, or offspring of the woman. The
terrible events of Genesis chapter four record some of the first blows in this battle, when Cain,
who was of the serpent’s seed, slew his brother Abel, who was of the seed of the woman. We
are told that he slew him because his own works were evil and his brother’s good (1.John.3:12).
This event was the first brutal strike in a war that has continued since that day to this. Those
who ignore what God says, are driven by their native lusts, instincts and worldly knowledge.
They think and act like the serpent. The basis of their wisdom is not from God, but from the
world. They are driven only by their native lusts or instincts, often polished by education but
natural nevertheless. They often act like Cain and persecute and slay those who are
endeavouring to think like God and trust His word. This warfare was evident during the life and
ministry of Jesus, and came to a full head when Jesus was rejected by the leaders of the Jews,
who arranged false charges that they might have him put to death by crucifixion.
Jesus’ contemporaries, the Jewish and Gentile leaders of his day, acted like Cain and had him
put to death. They, as it were, wounded Jesus in his heel (not his head) because their works
were evil and his were good. But they had no knowledge of the ways of God, and failed to
recognise in Jesus the way provided by the Father through whom sin would be vanquished.
When Jesus died on the cross, so died the very same nature that he shared in common with all
of humanity, which is the source of all human ills. Thus, sin was condemned in his death.
Because he was without sin (i.e. transgression or disobedience against God’s will), God raised
him from the dead. The grave could not hold him, as it had no moral or legal hold over him.
His death was not the end, because God raised him from the dead and in effect healed him of
their wounds. They had wounded him in the heal, but he by means of death, destroyed him
who had the power of death, the serpent or sin power in humanity, who is also called the devil
in this context (Heb.2:14). We are told that the wages of sin is death (Rom.6:23), yet death had
no hold on him (Act.2:24), because he had not sinned. By means of his death and subsequent
resurrection he crushed the power of the serpent’s head, which is a descriptive or symbolic
way to speak of the death of his own nature which he shared in common with all humanity.
This is part of the great mystery of God’s work in Christ Jesus. All of these concepts were
imbedded in the words of the law and prophets, and particularly in the Edenic promise that we
have just considered. Unfortunately few really understand these things, because they have
misunderstood God’s work in Christ.
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2. The Abrahamic Promises - are found in - Genesis.12:1-3; 12:7; 13:14-17; 15:3-6; 15:18-21; 17:4-
8; 22:15-18.
The promises made to Abraham are very significant, and are referenced regularly in both the OT
and NT. Understanding them will have an effect upon all who would come to know God. Like
the Edenic promise, the issues involved relate to a seed or offspring and in many ways these
two promises are related as they both give clear guidance on how the declared purpose of God
(Gen.1:26-28) will be fulfilled.
Adam had sinned and shown a lack of faith and trust in God. Much later, to accomplish His
purpose, God called Abraham, that through him He might show, to all, the basis of acceptance.
For this reason the details of Abraham’s justification and acceptance with God have been
carefully recorded (Rom.4:23-24). That basis was shown to be his faith and trust in God, which
ultimately pointed forward to God’s work in Christ. This faith was the very characteristic that
was lacking in Adam. God established this by making certain promises concerning Abraham’s
yet to be born seed or descendants as well as concerning what became known as the promised-
land. The fulfilment of these promises would be through his seed ‘singular’, who we are told in
another place is Jesus Christ (Gal.3:16).
To better understand these promises to Abraham, we will firstly list the references and bullet-
point the main things that are promised. After that, we will see what application other writers,
and particularly the NT writers, make of them. We will see that these promises speak both of
the things that have been in the past, and of those that are yet to be done in the future. In the
following references also note that Abraham was firstly called Abram. God changed his name in
accordance with the promises He made.
Gen.12:1-3. Now the LORD had said to Abram: “Get out of your country, from your family and
from your father’s house, to a land that I will show you. I will make you a great nation; I will
bless you and make your name great; and you shall be a blessing. I will bless those who bless
you, and I will curse him who curses you; and in you all the families of the earth shall be
blessed.”
Abram = His name means a lofty father or a father of elevation.
Abram was called by God while in Ur of the Chaldees (in modern Iraq) to leave that place and
come to a land that God would show him. God gave to Abram the promises recorded above.
There are seven elements to this first promise made to Abram. This is the first of a series of
promises that God made to him. God increased the details and promised even more as time
went on, as Abram continued to display confidence and trust in God, that what God had
promised He was able also to do (Rom.4:21).
1. Abram was to become a great nation (A national promise – from Abram’s descendants
would come a great nation. That nation was Israel)
2. Abram was to be blessed (A personal benefit was to come to Abram. In the scriptures, to be
blessed includes having ones sins forgiven (Acts.3:26, Rom.4:17))
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3. Abram’s name was to be made great (This has never been completed. To date, his name
has only been great to the Jews and to a limited group of likeminded people)
4. Abram was to be a blessing for others too (This blessing of forgiveness would in the future
be made available to others Acts.3:25-26, on the basis of their likeminded faith)
5. God was going to bless those who blessed Abram (This blessing would not only fall on
Abraham’s descendants, but also upon others who supported him and those like him)
6. God was going to curse those who cursed Abram (The opposite of the blessing, for to stand
against God’s purpose in Abram was to stand against God and be cursed)
7. In Abram all nations of the earth would be blessed too. (An international promise – from
the principles established in Abram would come a pattern by which all men, on the basis of
having the same type of faith as Abram, would find a blessing too. God is no respecter of
persons, and in every nation any who honour God by believing Him will find acceptance
with him (Rom.4:1-4, 23-24 and Gal.3:26-29, Acts.10:34-36)).
Gen.12:7. Then the LORD appeared to Abram and said, “To your descendants I will give this
land.” And there he built an altar to the LORD, who had appeared to him.
Gen.13:14-17. And the LORD said to Abram, after Lot had separated from him: “Lift your eyes
now and look from the place where you are—northward, southward, eastward, and
westward; for all the land which you see I give to you and your descendants forever. And I
will make your descendants as the dust of the earth; so that if a man could number the dust
of the earth, then your descendants also could be numbered. Arise, walk in the land through
its length and its width, for I give it to you.”
The Land - These two references refer to the Land promised.
1. This is the first time that the physical land is mentioned and promised. Abram was to look
upon all the land that he now dwelt in, and he was instructed to walk through its length and
its width. He did this during his lifetime. This land was then called the land of Canaan
(Gen.12:5, 13:12, 16:3). It was inhabited by 10 foreign tribes in Abram’s time (Gen.15:19-
21) and seven nations when Israel came to inherit the land (Deut.7:1) about four hundred
years later. Because of the promises made concerning it, it was called the ‘Promised Land’.
Later, it was called the Land of Israel after Israel took possession of it 400 years later.
2. Abram’s descendants were to be given the land of Canaan, later called the land of Israel,
forever. This was not a short term promise as the word forever implies an eternal
inheritance. In the future kingdom of God, Abraham and his descendants will inherit this
land (Matt.8:11, Luke.13:28). Flesh and Blood cannot inherit the Kingdom of God, they will
need to be changed at the resurrection of the just (1.Cor.15:50, Luke.14:14, Acts.24:15).
3. Abram himself was also given this same land forever. All that he could see and walk on
was given to Abram. Yet Abram never inherited it in his lifetime. He dwelt in that land as a
pilgrim and a sojourner, in a tent of temporal dwelling. The fulfilment of the promise was
not for Abram’s lifetime, but in the future as we shall see. He saw it afar off in time, not in
distance (Heb.11:9,13).
4. Abram’s descendants were to be a great multitude – even as the dust of the earth. Given
that Abram did not have any children at this time, this was an amazing promise.
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Gen.15:3-6. Then Abram said, “Look, You have given me no offspring; indeed one born in my
house is my heir! And behold, the word of the LORD came to him, saying, This one shall not be
your heir, but one who will come from your own body shall be your heir. Then He brought him
outside and said, “Look now toward heaven, and count the stars if you are able to number
them.” And He said to him, “So shall your descendants be.” And he believed in the LORD, and
He accounted it to him for righteousness.
The Seed or Offspring – To be from his own body, plus the basis of Justification by Faith.
Abram had now lived in the land of promise for about ten years, and all the promises of God
seemed no closer than when he had first arrived in the land. There are a couple of very
important principles that come out of this incident.
1. That the heir of the promises would come out of Abram’s body
2. That Abram’s descendants would be a great multitude, as many as the visible stars in
heaven that cannot be counted, there would be so many.
3. Abram’s response was very important. Abram Believed God’s promise even though in the
immediate context it seemed impossible. This became the basis of Abram’s righteousness,
as God counted his faith as if it were righteousness, or righteous behaviour and actions. We
cannot overstate the importance of this principle, as this reference is used to show the
basis upon which any and all men and women might find acceptance with God. That is, by
believing what God says and promises. This becomes the premier example of Faith, and is
shown to be the basis upon which God has always accepted people, even before Abram’s
time (see Noah in Heb.11:7). Consider how this reference and its ideas are used in the NT -
(Rom.3:28, 4:1-5, 9-13, 16; Rom.5:1, Rom.9:30, Gal.3:7-8, 14, Heb.11:7)
Gen.15:18. On the same day the LORD made a covenant with Abram, saying: “To your
descendants I have given this land, from the river of Egypt to the great river, the River
Euphrates”
Gen.17:4-8. “As for Me, behold, My covenant is with you, and you shall be a father of many
nations. No longer shall your name be called Abram, but your name shall be Abraham; for I
have made you a father of many nations. I will make you exceedingly fruitful; and I will make
nations of you, and kings shall come from you. And I will establish My covenant between Me
and you and your descendants after you in their generations, for an everlasting covenant, to be
God to you and your descendants after you. Also I give to you and your descendants after you
the land in which you are a stranger, all the land of Canaan, as an everlasting possession; and
I will be their God.”
The Covenant with Abraham = His name is changed. It means “father of a multitude”.
The promises were now made into a covenant, which is a solemn binding agreement between
the two parties. With men, a covenant holds more force. Abram had now lived in the land of
promise for twenty four years, and the promises seemed more impossible in human terms than
they were at the beginning. Yet Abram did not count them impossible to God.
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To outward appearances God makes promises that are even more difficult to believe. Abram is
told that his descendants would come through his aged wife Sarai, and not through any other.
At this stage of her life, Sarai was well past child bearing age. Again this emphasises the power
of God to go above and beyond the boundaries and limitations of natural laws. The other lesson
is that the seed would be born as a product of Divine intervention, that is, God would intervene
to make it possible. So Isaac is called the seed of promise in the NT (Rom.9:7-8), and becomes a
type of the unique generation of Jesus who also was the product of Divine intervention.
Abram’s name is changed to Abraham, which now carries a much wider significance. He would
be the father of a multitude, even though he as yet had no children by Sarai his wife. At the
same time Sarai’s name (which means ‘my princess’) is also changed to Sarah (which means ‘a
princess, a noble lady’), as she too would become a mother of nations, for kings and people
would descend from her (Gen.17:15-16).
1. Again, the physical land of promise was specified as to its geographical boundaries, from
the river of Egypt to the Euphrates, between the great powers of the ancient world, Egypt
and Assyria-Babylon and Hittite nation. (See the diagram for its modern location).
2. Abram’s descendants were to take possession of this land, not just for a time, but as an
everlasting possession. This is a very important point to remember. It was been declared by
God in these very plain terms since those days, about 4,000 years ago.
3. Lastly, God would be the God of this people. They were to serve no other God.
The Land of Promise relation to modern nations. The boundaries

are the Euphrates & Nile Rivers. Ezek.47:13-48:35 provides details
on the future boundaries in God’s Kingdom.
Gen.22:15-18. Then the Angel of the LORD called to Abraham a second time out of heaven, and
said: “By Myself I have sworn, says the LORD, because you have done this thing, and have not
withheld your son, your only son—blessing I will bless you, and multiplying I will multiply your
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descendants as the stars of the heaven and as the sand which is on the seashore; and your
descendants shall possess the gate of their enemies. In your seed all the nations of the earth
shall be blessed, because you have obeyed My voice.”
The Oath with Abraham includes extra detail.
The details of the promises and covenant were now increased in certainty, when God swore an
oath to their surety. This is an interesting point that the writer to the Hebrews takes up. Each
was immutable in itself, i.e. certain, but to establish the absolute certainty of what was
promised to the recipients of the promise, God confirmed the promise with an oath (Heb.6:12-
18). The surrounding circumstances of this oath are also significant, as it was at the time that
Abraham offered up Isaac in accordance with God’s request of him. Isaac was the singular heir
of the promises, and without him there could be no fulfilment.
We are told that Abraham was confident that even if he were to slay Isaac, God would raise him
from the dead, as it was to be through Isaac that God’s promise, His word, would be fulfilled.
See the comment in Hebrews on this (Heb.11:17-19). Abraham’s actions were also to stand as a
type or pattern of how God would save mankind, and to show the personal nature of God’s
work in his only son Jesus, in the future. He would be the true offering.
An animal (a ram) was offered in place of Isaac, thus signifying that God would provide the
offering, even His own son (John.1:29). Abraham definitely understood this point. Jesus said
that Abraham rejoiced to see the day of Christ (John.8:56), for in it he saw his own redemption
and the fulfilment of all the promises. This is quite noticeable in the words Abraham spoke in
Gen.22:14. And Abraham called the name of the place, The-LORD-Will-Provide; as it is said to
this day, “In the Mount of the LORD it shall be provided.” This mountain was at Jerusalem, at
the very place that the Temple would be later build by Solomon 1,000 years later, and also at
the place where Jesus would be crucified some 2,000 years after the time of Abraham. It is also
the place where God’s conflict with man will be settled in a great battle (Zech.14 & Joel.3).
The Abrahamic Promise included the promise of the Land.
Bible students generally know and understand many of these elementary spiritual lessons
concerning the promises to Abraham. The real challenge occurs when those aspects of the
promises that run contrary to the commonly held ‘world view’ come to the fore. Many find the
resultant ‘cognitive dissonance’ very challenging, as closely held beliefs and concepts are
challenged. We are of course talking of those aspects of the promise that relate to the
‘promised land’. Just how is this to be reconciled to the world view of many religious groups?
Many people believe that the Jewish people subsequently inherited the land of promise and
therefore that part of the promise was fulfilled forever. Even on the surface of it, this is far from
completely true. Yes, they did inherit the land in accordance with the promises, but this was by
no means the end of the matter. References such as Deut.1:8, 6:10, 29:13, 30:20 are often
advanced, but the following ones are usually put forward as the bulwark for the case.
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Josh.21:43-45. So the LORD gave to Israel all the land of which He had sworn to give to their
fathers, and they took possession of it and dwelt in it. The LORD gave them rest all around,
according to all that He had sworn to their fathers. And not a man of all their enemies stood
against them; the LORD delivered all their enemies into their hand. Not a word failed of any
good thing which the LORD had spoken to the house of Israel. All came to pass.
Acts.7:17. But when the time of the promise drew near which God had sworn to Abraham,
the people grew and multiplied in Egypt till another king arose who did not know Joseph.
However, in the first reference above Joshua is primarily alluding to the promise made through
Moses in Deut.11:24 (also see Josh.1:3). Joshua is saying that God kept his word when the land
of Canaan was possessed and fully occupied by the Israelites. However, this promise through
Moses itself was most definitely based upon the promises made to Abraham. This is clear when
we consider Gen.15:12-16, which speaks in prophecy of Israel’s deliverance from their servitude
in Egypt at the time of the Exodus. This prophecy was given to Abraham four hundred years
before the time of the Exodus. This is the reason Stephen says what he does in the book Acts, as
quoted above.
Another important thing to consider is the following comment from God to Israel, and the one
following, where Solomon speaks in similar terms.
Lev.25:23. The land shall not be sold permanently, for the land is Mine; for you are strangers
and sojourners with Me.
1.Chron.29:13-15. “Now therefore, our God, We thank You And praise Your glorious name. But
who am I (Solomon), and who are my people, that we should be able to offer so willingly as
this? For all things come from You, And of Your own we have given You. For we are aliens and
pilgrims before You, as were all our fathers; Our days on earth are as a shadow, And without
hope.
Even though Israel had inherited the land of promise, they were still but strangers and pilgrims
in that land, just as Abraham himself was (Gen.17:8; 23:4). They would grow old and die, just
like all before and after them. In this sense then, they could not inherit the land forever. They
were limited by the boundaries of their own mortality. To inherit the land forever would take a
change in their condition, from mortality to immortality. This is what the work of God in Christ
was to accomplish. This is what Jesus’ contemporaries did not understand, and it is also what
many today just do not seem to understand.
Added to this is the fact that the land belonged to God, even Yahweh. This is the answer to all
who claim ownership of the land of promise. It is God’s land, as God so often reminds men in
the writings of the prophets (Is.14:25, Jer.2:7, 16:18, Ezek.36:5, 38:16, Joel.1:6; 3:2).
At this stage we need to clarify an important point. In numerous prophecies, there is often a
fulfilment shortly after the words are given, but the words may have a larger and more
significant meaning, particularly so when they are in line with the declared purpose of God.
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There is no doubt that the promises to Abraham are this type of prophecy. They had meaning
and significance for the generation of Israel who lived in the land, but those men still died. Let
us remember that the promise was for an everlasting possession of the land, to both
Abraham and to his seed. Let us now consider how the NT scriptures interpret this promise, as
relating to the Promised Land.
The Promise of the Land in the NT.
This aspect of the promises to Abraham are often misunderstood or misinterpreted. The reason
this happens is that many do not correctly understand the nature of the promises and in what
way they had bearing upon the Israelites. Read the words carefully.
Acts.7:4. “Then he (Abraham) came out of the land of the Chaldeans and dwelt in Haran. And
from there, when his father was dead, He moved him to this land in which you now dwell. And
God gave him no inheritance in it, not even enough to set his foot on. But even when
Abraham had no child, He promised to give it to him for a possession, and to his descendants
after him.
Rom.4:13. For the promise that he would be the heir of the world was not to Abraham or to
his seed through the law, but through the righteousness of faith.
Heb.11:8-10. By faith Abraham obeyed when he was called to go out to the place which he
would receive as an inheritance. And he went out, not knowing where he was going. By faith
he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob,
the heirs with him of the same promise; for he waited for the city which has foundations,
whose builder and maker is God.
Heb.11:12-13. Therefore from one man, and him as good as dead, were born as many as the
stars of the sky in multitude—innumerable as the sand which is by the seashore. These all
died in faith, not having received the promises, but having seen them afar off were assured of
them, embraced them and confessed that they were strangers and pilgrims on the earth.
Note the information conveyed in these references. The land was promised to Abraham and his
descendants, yet they all lived as strangers and pilgrims in that land. We can conclude from this
that their focus was not upon possessing the land in their day and generation, but they saw
the fulfilment as being far off in time, not in distance. They waited patiently for the day
promised, when God would give them the land ‘forever’. This was the basis and assurance of
their faith. They were confident that God would do as He promised. This is what real faith is
about, and this is why Abraham is called the father of them that believe (the faithful), as his life
provides a practical example to follow (Rom.4:11), both in what he believed and how he lived.
It is important to grasp the enormity of this concept. It becomes the backbone of so much that
has been written in both the OT and the NT. All who find salvation are aware of these principles
and of this hope. When fully comprehended, it is nothing less than the fulfilment of God’s
purpose, as declared in Gen.1:26-28.
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The promises to Abraham are an important a link in comprehending the purpose of God. Paul
says in Gal.3:8 that they constitute the essence of the Gospel message. We learn here that the
gospel was preached to Abraham, just as we also learn that the gospel was preached to the
Israelites who came out Egypt and later perished in the wilderness on their way to the promised
land (Heb.2:4). What Paul goes on to show is how we can be aligned to these precious
promises of God. The key to this is ‘faith’, that is, having the same kind of faith that Abraham
had. We can do this by believing what he believed, and hoping in what he hoped for, and living
as he lived. If we do, then we are also considered his descendants or seed, and therefore heirs
of the promises God made to him.
Gal.3:6-9. just as Abraham “believed God, and it was accounted to him for righteousness.
Therefore know that only those who are of faith are sons of Abraham. And the Scripture,
foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham
beforehand, saying, “In you all the nations shall be blessed.” So then those who are of faith
are blessed with believing Abraham.
There is one other vital point to make here. That is, that Jesus is the ‘seed’ (singular) of the
promises made to Abraham (see the next reference). The promises themselves were made to
Abraham and to his seed or descendent, that descendent being Jesus Christ. This is one of the
reasons why Jesus’ lineage back to Abraham is mentioned in the first verse of the NT scriptures.
It also helps us to understand how the Promised Land can be inherited ‘forever’, as the blessing
of forever involves forgiveness of sins and eternal life. This is why these are big themes in the
NT. The following references show these things.
Gal.3:16. Now to Abraham and his Seed were the promises made. He does not say, “And to
seeds,” as of many, but as of one, “And to your Seed,” who is Christ.
Gal.3:26-29. For you are all sons of God through faith in Christ Jesus. For as many of you as
were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither
slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you
are Christ’s, then you are Abraham’s seed, and heirs according to the promise.
Heb.11:39-40. And all these, having obtained a good testimony through faith, did not receive
the promise, God having provided something better for us, that they should not be made
perfect apart from us.
The last two references above show us how we can also share in the promises to Abraham. It is
through faith in Christ and baptism into him who is the heir of the promises. By being in Christ
we are also considered the heirs of all things that have been promised, which includes an
eternal inheritance in the land of promise. This day has not yet come and the last reference
shows clearly that we must wait, with all the faithful throughout the ages, so that we might
receive the promise at the same time that they do, at the resurrection of the just.
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These things that we have considered are foundational principles upon which much of the NT
writings are based. The sad reality is that many people have no understanding of these things,
and by placing their hope in some human conception of a life after death experience have
separated themselves from the hope of the NT believers. Faith is believing what God has
spoken and promised, and not just believing in His existence or in his love.
What is also significant is that the Bible clearly says that the final contention between God and
man will be over who has control of the land of promise, the land of Israel. This issue will
escalate sometime in the future, and the land of Israel will be a place of great warfare again, at
which time God will settle the matter once and for all time (read Zech.14).
At a future time God will intervene and take back possession of the land of promise (Ezek.38-
39). On that day, Jesus will have returned to the earth. He will save natural Israel from disaster,
and they will acknowledge him as their Lord and Christ. He will then reign as King of Israel,
sitting upon David’s throne in Jerusalem, and as Lord over all the earth. Many of his closest
disciples will also reign with him, judging the twelve restored tribes of Israel (Luke.22:29-30). To
accomplish this, Jerusalem is yet to become a burdensome stone to all nations (Zech.12:1-3).
God will judge those nations who seek to destroy his people (natural) Israel (Zech.14:1-3). After
all this, a universal peace will come, and all nations will come to know God and His truth. They
will go up to Jerusalem each year to worship God (Zech.14:16-21; Isaiah.2:1-5).
3. The Davidic Promise – is found in - 2.Sam.7:5-17; 1.Chron.17:4-15, Psalm.89:3-4, 132:11.
The promises made to David are closely connected to those made to Abraham, and like them
have close association with Jesus Christ. See the first verse of the NT.
2.Sam.7:12-16. When your days are fulfilled and you rest with your fathers, I will set up your
seed after you, who will come from your body, and I will establish his kingdom. He shall build
a house for My name, and I will establish the throne of his kingdom forever. I will be his
Father, and he shall be My son. If he commits iniquity, I will chasten him with the rod of men
and with the blows of the sons of men. But My mercy shall not depart from him, as I took it
from Saul, whom I removed from before you. And your house and your kingdom shall be
established forever before you. Your throne shall be established forever.
The following are the main points itemised in this promise –
 Israel would dwell in peace (V10 – not quoted above)

 The things promised would occur after David was dead
 David’s physical descendant (seed) would be established
 David’s physical descendant (seed) would build a house for God’s name
 God would establish David’s throne and David’s kingdom FOREVER
 God would be his Father, this seed would be God’s son
 If he sinned, God would chasten him, yet remain true to the promises
 David’s house, throne and kingdom would be established FOREVER before
David’s face. (i.e. David would see these thing occur)
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The Promise to David It applied to Solomon It specifically applied

(2.Sam.7:10-16, & the seed of David to Jesus as the
1.Chron.17:9-14) primary Son of David.
Israel would dwell in peace, 1.Chron.22:9 Luke.1:32, Jer.23:5-8,
not afflicted by their 30:9-24, Ezek.37:22
enemies anymore
This promise would be David’s sons and heirs - Acts.2:29, Matt.1:1,
fulfilled after David’s death 1.Kg.11:13, 2.Kg.8:19 Rom.1:3
The coming King would be 1.Chron.28:9 Matt.1:1, Luke.1:69,
David’s physical descendant, Acts.2:30, Rom.1:3,
his future heir Ps.132:11, Jer.33:14-17
He would Build God’s house 1.Chron.22:6,10, Heb.3:6, 1.Pet.2:5-9,
1.Chron.28:10 Zech.6:12-13
Established on David’s 1King.2:12,24 Luke.1:32, Isaiah.9:7
throne by God
The throne would be 1.King.2:45, Ps.89:36-37 Luke.1:38, Rev.11:15,
established by God Forever 1.Chron.28:7-8 22:5
God would be his Father, He 1.Chron.22:10, 28:6, Luke.1:32, 35, Rom.1:4
would be God’s son Psalm.89:26 2.Tim.2:8. Heb.1:5
If he Sinned he would be 1.Kings.11:12-13, 34. This has no application
punished, yet forgiven 2.Kings.8;19, Ps.89:30-34 to Jesus
All established before David near death, but Acts.2:25-28,
David’s face (implying alive 1.Kings.1:46-48 Psalm.71:20-21,
David’s resurrection) 2.Sam.23:5
The Promises made to King David
Many Bible expositors point out that these promises to David had application to David’s son
Solomon and to his other lineal descendants, who sat as kings upon his throne for 400 years
after David. As the table shows, this is fairly clear and easy to establish from the scriptures.
However, this is not the full extent of the matter. The application of the promise to David’s sons
was only a typical fulfilment of a later, much grander fulfilment. This is clearly evident in the
table, which lists many references that are applicable to both Solomon and David’s other
descendants, but it shows how this promise is primarily applicable to Jesus Christ.
On careful consideration, the similarities between the Davidic promise and the Abrahamic
promise are noticeable. While both promises had application to natural descendants, both had
a larger focus on one who would be much greater than all of those historical figures, that is, all
the words focus on the Lord Jesus Christ. Jesus uses these ideas when he speaks of the one
greater than Solomon, even himself (Matt.12:42).
In this regards, great Kings like David, Solomon, Hezekiah and Josiah were but types or patterns
of the one to come. The different characteristics of the reign of these kings, as warriors,
bringers of peace and prosperity, wise teachers and prophets, as well as reformers, all foretold
of some of the works of the greater son of David, Jesus Christ.
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How then do we know that Jesus will sit on David’s throne, and rule over the children of Israel
and over the whole earth? We should have no doubt about what is written. The references
tabled above should provide sufficient evidence. We will repeat some of these now –
Luke.1:32-33. He will be great, and will be called the Son of the Highest; and the Lord God will
give Him the throne of His father David. And He will reign over the house of Jacob forever,
and of His kingdom there will be no end.
Acts.2:30. Therefore, being a prophet (i.e. David), and knowing that God had sworn with an
oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ
to sit on his throne,
Isaiah.9:6-7. For unto us a Child is born, Unto us a Son is given; And the government will be
upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God,
Everlasting Father, Prince of Peace. Of the increase of His government and peace
There will be no end, Upon the throne of David and over His kingdom, To order it and
establish it with judgment and justice From that time forward, even forever. The zeal of the
LORD of hosts will perform this.
Jesus currently sits on God’s throne at God’s right hand (Heb.10:12-13, 12:2) exercising God’s
authority (1.Pet.3:22). This is not David’s throne, but God’s, as this reference tells us.
It is important to correctly identify and distinguish the way the concept of a ‘throne’ is used in
the Scriptures. The throne represents the seat of power and to this end David’s throne was
located in the city of Jerusalem (Psalm.132:11-18). It was also known as ‘the throne of the
LORD’ (1.Sam.28:5, 29:23) because the sons of David ruled over the people on behalf of God
(2.Chron.9:8). Yet God’s throne is in heaven and it is to be distinguished from David’s throne
(Ps.11:4, Isaiah.66:1, Matt.5:34, 23:22), for God is high above man (2.Chron.6:18). Therefore,
although David’s throne was called God’s throne, God’s throne in heaven was never called
David’s throne. It is important to note this distinction between the two otherwise incorrect
conclusions will be drawn. Although God removed the sons of David from the throne when he
overturned the kingdom, God’s throne will again be re-established in Jerusalem under this
promised son of David, even Jesus (Jer.3:17, 33:15-26, Isaiah.9:7, Ezek.36:20-28, Luke.1:32)
Jesus will come again that he might fulfil all that has been promised to David (Luke.22:29-30),
but that will not be until the day appointed of the Father (Acts.1:6-7). To accomplish this, there
has to come the day and the hour of his coming, a time that no man or angel has certain
knowledge of (Mark.13:32-37). David’s throne will be located in Jerusalem, otherwise called the
city of David and the city of the great king (Ps.48:2, Mat.5:35). His throne and his dominion will
be established after Jesus Christ returns to the earth.
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Acts.2:34-35. For David did not ascend into the heavens, but he says himself: The LORD said to
my Lord, “Sit at My right hand, until I make Your enemies Your footstool.”
Heb.10:12-13. But this Man, after He had offered one sacrifice for sins forever, sat down at the
right hand of God, from that time waiting till His enemies are made His footstool.
2.Tim.4;1. I charge you therefore before God and the Lord Jesus Christ, who will judge the
living and the dead at His appearing and His kingdom:
There is no doubt that the full weight of scriptural evidence supports these conclusions.
Understanding this subject also allows us to accurately understand what the Kingdom of God is,
and how it will be established on the earth. It also assists us to understand those matters that
have to do with natural Israel’s future restoration to divine favour, with Jesus at long last taking
up his rightful position as King of the Jews. Before that day there must come repentance in
Israel, even as the words in Zech.12:10-14 foretell. Paul speaks of these things in Rom.11:25-29,
where he tells us not to be ignorant of this mystery (= a revealed secret). On that day Israel will
realize that Jesus, whom their father’s crucified, really is the Christ of God.
Furthermore, to understand Jesus as the son and heir of David is to understand why Jesus is
called the Christ. The Christ, or Messiah in Hebrew, means the anointed of God. The term itself
relates to Jesus being the rightful heir of all that was promised to David. The word anointed
literally speaks of the oil that was poured upon the king elect, to show that God had endorsed
him. This Jesus also was anointed by God (Heb.1:9). He is the son and heir, and therefore the
future king of Israel, according to the promise of God. If we truly seek to know Christ, then we
need to understand this part of God’s revelation concerning him.
Jesus came to confirm the Promises made to the fathers.
Both Jew and Gentile are part of these promises, for the promises will encompass and have
effect upon the whole earth. Men and women are invited today to share in the hope of the
realization of these promises. The promises can only now be received in faith, by believing and
being in Christ. We should grow in our knowledge of these things as our faith in God matures.
Rom.15:8-9. Now I say that Jesus Christ has become a servant to the circumcision for the truth
of God, to confirm the promises made to the fathers, and that the Gentiles might
glorify God for His mercy, as it is written: "For this reason I will confess to You among the
Gentiles, And sing to Your name." And again he says: "Rejoice, O Gentiles, with His people!" And
again: "Praise the LORD, all you Gentiles! Laud Him, all you peoples!" And again, Isaiah says:
"There shall be a root of Jesse; And He who shall rise to reign over the Gentiles, In Him the
Gentiles shall hope." Now may the God of hope fill you with all joy and peace in
believing, that you may abound in hope by the power of the Holy Spirit.
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The Spirit of God and spiritual experiences.
13. The Spirit of God and spiritual experiences.
There are as many perspectives and variations of this topic as there are religions in the world.
Many opinions are based upon some intuition or personal experience. Interestingly, although
the various opinions are different they often carry a similar theme. Given that humans, unlike
other creatures, are self-aware, we are in danger of believing that our own (subjective)
experiences of life are somehow unique and that our intuition and experiences give us special
insights that other people don’t have. This urge seems to be stronger in some people than in
others. Education, experiences and confidence often amplifies this feeling. However, as this is a
natural potential most of us have, in one degree or another, we must ensure that it is fully
actuated by God and the ideas in His revelation (His Word) and not by other influences.
On a related matter, we should take warning from the results of recent studies about human
perceptions. For example, a 1977 study revealed that “94% of University (Professors) rated
themselves above average to their peers” (i.e. other Professors).63 Either those surveyed had a
very low opinion of their colleagues or an inflated opinion of themselves. Either way, the
average can only be 50%. This demonstrates how education and confidence can distort our
perceptions and beliefs about reality. This is a common quirk of our human condition.
Today a spiritual person may be used to describe one who feels a crystal’s power, or someone
who embraces a tree in the forest, or someone who engages in long bouts of meditation, or
someone who is serene and claims connectivity to a higher power. On the mainstream Christian
front, the term is sometimes used to define someone who claims to have a special gift from the
spirit of God, often tongues (Glossolalia) which is meant to be the sign of having the Holy Spirit.
As most religions promote some form of ‘spiritual experience’, as do some non-religious

philosophies64, we therefore need some standard to prove that any view is genuine and that
people are not simply being led by subjective feelings. Often those who claim unique spiritual
experiences or that they are in touch with a higher power, are also making the general claim that
their words and actions are divinely blessed and endorsed. This is common in many self-
proclaimed prophets and teachers, and history also records many who claimed such.
After investigating many claimants to supernatural possession, Christian and non-Christian, Dr

Sargant says, 65“I think that I might have to end these long years of research with the conclusion
that there are no gods, but only impressions of gods created in man’s mind, so varied are the
gods and creeds which have been brought into being by playing on emotional arousal, increased
suggestibility and abnormal phases of brain activity……. Faith healing and spirit possession rarely
happen in a calm, rational atmosphere, as every witch-doctor and faith-healer knows only too
well. Emotion must be aroused for success to be obtained. There is no need for there to be a god
to do the healing. Any method which induces states of excitement leading to a suitable degree
of exhaustion and consequent alteration in brain function can work miracles on its own.”
63
As quoted from Live Science, “Why We're All Above Average” by Tia Chose, Feb.6 2013. Link is here.
64
Socrates, the Greek Philosopher, claimed that he was guided by a personal demon.
65
“The Mind Possessed: A Physiology of Possession, Mysticism and Faith Healing” (1973) W Sargant, P198.
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Although we don’t agree with Sargant’s conclusion about the existence of God, nevertheless
given our vulnerability to emotional and psychological manipulation we agree with his
assessment of many claimants to spirit possession. We therefore need to understand the subject
and be cautious of those who claim special experiences or knowledge. False claimants to spirit
guidance have been a problem since ancient times. This is why NT believers were told to test the
spirits - i.e. those who claimed to have the spirit. Basically, the test was whether ‘the spirit’
(claimant) spoke and taught what the Apostles taught (Gal.1:6-9, Acts.2:42, 1.John.1:3).
The following references speak of this. This list is not exhaustive but relates to the specific
problems faced by the first century Christians. A review of the material in Chapter 6 provides
more information on this subject – i.e. ‘The problem with wrong ideas and beliefs about God’.
1.John.4:1-2. Beloved, do not believe every spirit, but test the spirits, whether they are of God;
because many false prophets have gone out into the world. By this you know the Spirit of God:
Every spirit that confesses that Jesus Christ has come in the flesh is of God.
2.Cor.11;4. For if he who comes preaches another Jesus whom we have not preached, or if you
receive a different spirit which you have not received, or a different gospel which you have not
accepted—you may well put up with it!
1.Tim.4:1-3. Now the Spirit expressly says that in latter times some will depart from the faith,
giving heed to deceiving spirits and doctrines of demons, speaking lies in hypocrisy, having
their own conscience seared with a hot iron, forbidding to marry, and commanding to abstain
from foods which God created to be received with thanksgiving by those who believe and know
the truth.
1.Cor.12:3. Therefore I make known to you that no one speaking by the Spirit of God calls
Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.
Gal.1:6-9. I marvel that you are turning away so soon from Him who called you in the grace of
Christ, to a different gospel, which is not another; but there are some who trouble you and want
to pervert the gospel of Christ. But even if we, or an angel from heaven, preach any other
gospel to you than what we have preached to you, let him be accursed. As we have said
before, so now I say again, if anyone preaches any other gospel to you than what you have
received, let him be accursed.
Rather than explore all the various opinions that exist about the spirit of God, we will now
review the Bible’s teaching on this subject. To help us grasp these matters we will summarize
these into a model - diagram. As the following reference clearly show, this subject is important.
Therefore, we must not dismiss the need for spirituality or to be spiritually minded, for
according to the word of God it is an essential and integral part of faithful discipleship.
Rom.8:6-10 “For to be carnally minded is death; but to be spiritually minded is life and peace.
Because the carnal mind is enmity against God: for it is not subject to the law of God, neither
indeed can be. So then, they that are in the flesh cannot please God, But you are not in the
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flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have
the Spirit of Christ, he is not His. And if Christ is in you, the body is dead because of sin, but the
Spirit is life because of righteousness.
The first thing to notice in this reference is the contrast between the flesh and the spirit. Here,
the flesh refers to our natural born state, which is ignorant of God’s word. The spirit refers to the
things of God and our spiritual state, whereby we can be born of God and taught of God
(John.6:45). Paul is of course speaking of two minds, or ways of thinking. The two minds are
contrasted, based upon the source of their birth, their education and subsequent beliefs.
Now also note that it is essential to discipleship that we have the spirit of God dwelling in us.
This is sometimes also called the spirit of Christ. This means that it is important to understand
this subject, and how God works in us by His spirit.
The diagram or model following shows the way the Spirit of God is used in the Bible. In OT times
God gave his spirit to select men and women called Seers or Prophets (1.Sam.9:9), whose job
was to communicate God’s word and will to the people.
In NT times, when the new covenant was confirmed, the Spirit was used in a similar way. God
spoke by His Son, by the Apostles and by the Prophets of that era. Also, the spirit of God was
given directly to a much wider group of believers via the laying on the hands of the Apostles
(Acts.8:18). These were manifestations of the Spirit of God received directly from God.
The first duty of those who received the spirit directly was to bear witness to the Christ’s
message – i.e. all the words that he spoke, as his words and teachings have intrinsic power to
work in our lives (Rom.10:17, 1.Thes.2:13, Col.3:10). In the early days, the possession of a unique
spirit gift was meant to authenticate the possessor – i.e. that the words they spoke were from
God (John.3:1-2, Heb.2:3-4). As the Apostles passed off the scene, so the ability to pass on this
gift also vanished with them (Acts.8:14-18). The primary objective of the gift of the Holy Spirit
was to bring the early church to spiritual maturity through the full revelation of God’s will and
purpose. This was completed by the Apostles in their times (1.Cor.13:8-13, Eph.4:11-16), and the
record of their work and witness has been preserved for later generations in the NT writings,
which are freely available to all who seek to know the truth of these things.
The Holy Spirit does not refer to a person, but to God’s spirit power as the instrument through
which He works (Luke.1:35, 24:49). The Holy Spirit is sometimes personified, which is
understandable as it is the instrumentality or manifestation of God the Father himself.
The Greek word for spirit is πνεῦμα = pneuma, and it is in the neuter gender. From this word we
get the English pneumatic = machinery driven by air. The Greek word Comforter is παράκλητος
= parakletos. It is in the masculine gender, which explains why the personal pronoun ‘he’ is used
in a number of references (John.14:16, 26, 15:26, 16:7), as the pronoun must match the noun in
gender. Furthermore, personification is a common OT concept. (e.g. Prov.8:1-4, 22-24).
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The word ‘Holy’ means ‘separate’ with the underlying idea of being ‘separated from common
use’ for a special purpose. The idea then is to be separated from the unclean, and fit for God’s
purposes. The word is often associated with God’s direct intervention for the salvation of man.
The Bible shows How the Spirit of God Works in People
Receiving the Spirit Directly from God.
It is clear from the record of scripture that God rarely spoke face to face with any man. From
Num.12:6-8 we are told that in the OT times God mainly spoke or communicated to His Prophets
and Seers through visions & dreams, with the ultimate objective of communicating His will and
word to His people through them. So we have the following examples.
To the Prophets – God spoke through words, visions and dreams.

 Jer.1:13, 3:3 “And the word of the Lord came to ….”
 Isaiah.1:1 “The vision of Isaiah the son of Amoz, which he saw ....”
 Dan.7:1 In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his
head upon his bed
The Messiah or Christ – We are told that Jesus had the spirit without measure (John.3:34). His
experience would have been greater than all others, and the power of God was clearly seen in
his words & works (John.3:1-2, Acts.2:22). His work and mission was unique among all men.
To the Apostles – The direct Gifts of the Holy Spirit were many, and included dreams, visions,
angelic presence, the word spoken and the words of Jesus remembered. The Apostles received
the gift on the day of Pentecost (Acts.2:1-21). “But ye shall receive power, after that the Holy
Ghost is come upon you: and ye shall be witnesses unto me” (Acts.1:8). This enabled them to
speak with great boldness and confidence, “And with great power the apostles gave witness to
the resurrection of the Lord Jesus. And great grace was upon them all” (Acts.4:33).
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This witness was aided by the miraculous signs that were done by them, as these references
show; Acts.5:12, 14:3, 19:11, 28:8, Heb.2:3-4. Thus, the words spoken were confirmed by signs
following (Mark.16:20) just as Jesus had said. The signs included healings, miracles and other
manifestations of the spirit of God (Acts.5:12).
To other Disciples in NT times – They generally received the gift of the Holy Spirit by the laying
on of the Apostles’ hands Acts.8:17-19, 19:6. This is the way the Holy Spirit was given, although
there is a special exception which we will deal with in the next paragraph. We therefore
conclude that when the Apostles had all passed off the scene the ability to give the gifts of the
Holy Spirit by the laying on of hands was also lost.
There is one important example where new disciples received the Holy Spirit directly, just as the
Apostles had at Pentecost. This was called the baptism of the Holy Spirit, which is referred to on
only twice (Acts.1:5 & Acts.11:15-16). This record in Acts.10 is unique as it marks a notable
change, where the gospel was first preached to Gentiles and they were accepted outside of the
Law of Moses. This change was endorsed by the giving of the Holy Spirit (Acts.10:44-48, 11:15-
18). Prior to this it appears that all converts conformed to the customs of the Law. This became a
point of dispute which was later resolved at the Jerusalem Conference (Acts.15).
Receiving the Spirit ‘Indirectly’. Throughout the Bible, the spirit is spoken of as an essential
ingredient in spiritual life. We must understand what this means. We are told that the
knowledge of God and of the Bible is not sufficient in itself unless this knowledge affects us
and works in us. It has the power to change us when believed and put into practice. This is the
Spirit of God at work, and in this sense, the spirit is received and has worked in the lives of many.
Note what Paul says on these matters.
God is at work, even today, by the same means –
Col.3:10. “And have put on the new man, who is renewed in knowledge according to the image
of Him that created him”
Phil.2:12-13. “…work out you own salvation with fear and trembling. For it is God who works in
you both to will and to do of His good pleasure”
John.6:63. “..the words that I speak to you are spirit, and they are life”
Rev.2:7, 11, 17, 29 & 3:6, 13, 22. “He that has an ear, let him hear what the Spirit says to the
churches”
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From this we can conclude that the word of God, when believed and received, works effectively
in a believer’s life. This is the spirit of God at work, albeit ‘indirectly’ as compared to the direct
experiences of certain disciples in the NT times. Even those who received the spirit directly were
to be affected by the power of the message. There are many references that use the spirit this
way, which speak of the transformational power of the message of the spirit - received either
first hand, or through the testimony of those whom God had endorsed to speak for him. Notice
how Peter explains these ideas in the next reference. He speaks of obeying the truth through the
spirit. He is saying that the words spoken and received were actually the words of the Spirit of
God. They are to be demonstrated in how we treat others. From here he goes on to liken the
word to an incorruptible seed planted in our hearts … which must grow.
1.Pet.1:22-23. Since you have purified your souls in obeying the truth through the Spirit in
sincere love of the brethren, love one another fervently with a pure heart: having been born
again, not of corruptible seed but of incorruptible, by the word of God, which lives and abides
for ever.
We should have no doubt that believers have, or must have, the spirit of God. The following
references testify to this. The real question is how, and in what way, and to what end do we
have the spirit in this age. In many contexts, the SPIRIT is RECEIVED by HEARING and BELIEVNG
the testimony of those whom God sent. See the following as an examples.
Gal.3:2-3. This only would I learn of you, Received ye the Spirit by the works of the law, or by
the hearing of faith? Are ye so foolish? having begun in the Spirit, are ye now made perfect by
the flesh?
1.Cor.2:12. Now we have received, not the spirit of the world, but the spirit which is of God;
that we might know the things that are freely given to us of God.”
The spirit of God must fill us and work to create Christ in us, (which is also called the inner or
new man). The reality of this work must be seen in the fruit of the spirit, which are to be clearly
visible in our outward behaviour towards others. This works by faith.
Eph.3:16-17. That he would grant you, according to the riches of his glory, to be strengthened
with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye,
being rooted and grounded in love,
Eph.4:23-34. And be renewed in the spirit of your mind; And that ye put on the new man,
which after God is created in righteousness and true holiness.
Gal.4:19 - My little children, of whom I travail in birth again until Christ be formed in you,
Eph.5:9. For the fruit of the Spirit is in all goodness and righteousness and truth;
Gal.5:22. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness,
faith,
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Eph.5:18. And be not drunk with wine, wherein is excess; but be filled with the Spirit;
Eph.6:18. Praying always with all prayer and supplication in the Spirit
We should be confident on how these concepts are used as they are common scriptural terms,
even though they have sometimes been misused and abused. We must clearly understand what
they mean, and how and in what way they are applicable today.
1.Cor.3:16. “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in
you“
1.Cor.6:17. “But he that is joined unto the Lord is one spirit.”
1.Cor.6:19. “What? know ye not that your body is the temple of the Holy Spirit which is in you,
which ye have of God, and ye are not your own?”
2.Cor.6:16-18. “And what agreement hath the temple of God with idols? For ye are the temple
of the living God; as God hath said, I will dwell in them, and walk in them, and I will be their
God, and they shall be my people.”
Discipleship is about walking in the spirit - being guided by God. Discipleship involves rejecting
the way of the flesh, and freely choosing the way of the spirit. So we read -
Rom.8:1 “There is … no condemnation to them which are in Christ Jesus, who walk not after the
flesh, but after the Spirit”
Rom.8:4 “That the righteousness of the law might be fulfilled in us, who walk not after the flesh,
but after the Spirit.”
Gal.5:16 “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.”
Gal.5:25 “If we live in the Spirit, let us also walk in the Spirit.”
Let us quote again from the following reference which shows the vital importance and essential
nature of this subject, and of the need to have the Spirit of God / the Spirit of Christ in us. As
Christ himself was a product of the spirit’s work in all his ways, the spirit of Christ is used
interchangeably with the Spirit of God. They are one in purpose and manifestation.
Rom.8:9-10 - "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in
you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the
body is dead because of sin; but the Spirit is life because of righteousness."
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The Spirit and the Holy Spirit Gifts
Although we agree that all manifestations of the spirit are Super-natural Phenomena (i.e. from
God above, not from man below), how then do we distinguish between –
 The Spirit, which is possessed by of all believers in all ages – (Spirit within, abides in us), and
 The Holy Spirit Gifts, which definitely were a unique & powerful manifestation of the Spirit
of God, as recorded in the NT – (Spirit upon, indicating a special dispensation).
The Holy Spirit Gifts, as described in the NT Scriptures, were quite clearly the outcome of ‘an
infusion or filling’ of divine power. It was on a larger scale than in previous times (Matt.9:8,
10:1, Lk.4:36, 9:43, 24:49, Acts.1:8).
 It enabled its possessors to miraculously heal people, to speak in languages they had not
learned, and to do other miraculous things (Acts.19:11).
 It clearly indicated that the possessors of this power were marked out as authentic
representatives or witnesses of God and of Christ. As Jesus himself said, “Believe Me that I
am in the Father and the Father in Me, or else believe Me for the sake of the works
themselves” John.14:11. (John.2:23, 3:1-2, 7:31, 12:37, Acts.2:22, 4:33, 8:6, 13, 14:8-18,
Heb.2:3-4).
 Therefore the words and testimony of these witnesses could be trusted. The outworking of
the Spirit was powerful and beyond all doubt, so that even their enemies could not gainsay
what was done (John.3:2, 11:47, Acts.4:13-18).
Why was there a miraculous outpouring of the Holy Spirit in the NT times?
Firstly, the Christian message marked a change in how and to whom God’s message was to be
preached. The miraculous HS gifts marked out the chief spokesmen of this message as speaking
with God’s authority (Acts.1:8, 5:32). As an important comparison, miracles were also seen in
Moses day which was another time of significant change Exod.7:3, Num.14:22)
Secondly, it ensured that the spokesmen of this new era spoke exactly what God and Christ
wanted them to speak. The spirit gave them knowledge and utterance, and perfect recall of
what they had been taught by Jesus, to make them true witnesses. The miraculous signs of the
spirit showed that God endorses their words (John.14:26 & Acts.2:4, Heb.2:3-4).
Thirdly, the disciples needed general help and assistance after Jesus was no longer with them.
Jesus said that he will send them another comforter/helper, even the spirit of truth (John.14:16-
17). The spirit helped them testify to the truth about Jesus Christ, who he was and what he
taught. The comforter (Gk. Paraclētos) supplied this as they set up Christian congregations in
various locations, often in hostile circumstances (John.14:26, 15:26, 16:7).
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Fourthly, at the beginning of this new era, when the disciples were spiritually immature and no
written NT scriptures were available. The gift the spirit allowed new congregations to be set up
under the guidance of chosen spiritually filled individuals who could draw upon the Holy Spirit to
teach the will of God and to bring each group to maturity. (Eph.4:13, I.Cor.13:10)
What of Those Who Claim to have the Holy Spirit Gifts today?
The biggest challenge that present day claimants face are –
Firstly, there is nothing miraculous about their experiences or works. Certainly some make bold
claims, but there is nothing certifiably miraculous about anything they do. None of the laws of
nature/physics are broken in an undeniable way as happened in past ages. Even their non-
religious adversaries mock their inability to verify their numerous claims. Like stage hypnotists
and magicians, they now usually resort to subjective experiences such as ‘tongues’ and ‘slaying
in the spirit’. These practices are also found in other non-Christian forms of religious worship,
where ecstatic practices are considered signs of the spirit’s presence.
Secondly, many of the main claimants today do not understand or believe the whole counsel of
God. They have a twisted view of scripture and of the purpose of God. Their beliefs are really a
mixture of foreign and Biblical beliefs. They have blended ideas together, often mixed with a
large dash of showmanship, to produce a self-feeding (me, me, me) worldly philosophy that
fulfils the needs of a guilty and gullible audience.
Thirdly, apart from the requirement to speak only the things of God, Jesus goes on to say that
certain signs would follow those who believed. It is fairly evident that although some claim to
speak in tongues and to heal the sick, the evidence for anything they claim is very weak and
nothing miraculous is plainly evident. They also never take up serpents or drink poison and
remain unharmed (Mark.16:17-18, Luke.10:19, Act.28:1-6), although there have been some who
have foolishly died trying (see the reference in Wikipedia under ‘Snake Handling’).
Mark.16:17-18 “And these signs will follow those who believe. In my name they will cast out
demons, they will speak with new tongues, they will take up serpents, and if they drink
anything deadly, it will by no means hurt them, they will lay hands on the sick, and they will
recover”.
Exposé Documentary.
Following are details of two exposé documentaries that demonstrate the craft of the modern
miracle workers. They provide informative insights into the antics and methods used.
66
1. Marjoe - (1972 documentary) on Youtube. This is the story of a famous child preacher
(Marjoe) who was groomed to work with American Revivalists. He explains how he was
taught the body language, the presentation and the message he was to preach. When he
66
Marjoe – 1972 documentary. https://www.youtube.com/watch?v=s-NwKD9laZw
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Being born again as a new creation.
was older he made this Documentary in which he demonstrates the trade he was taught. He
slays with the spirit, gets people to speak in tongues, etc.
67
2. Miracles for Sale - Derren Brown. This is an Exposé of more recent times, in which an actor
is groomed to run a revivalist meeting, heal the sick, slay with the spirit and inspire people to
speak with tongues.
14. Being born again as a new creation.
Early on in Jesus ministry one of the elders and leading teachers of the Jews came to Jesus by
night to question him on his teaching. The man was named Nicodemus and the events are
recorded in John.3:1-21. The record is significant, as Jesus chastises him for not understanding
an elementary principle of God’s dealings with man. The principles Jesus is speaking of are not
just true and applicable in post Christian times, but have been true and applicable since ‘sin
entered the world.’
John.3:1-7. There was a man of the Pharisees named Nicodemus, a ruler of the Jews. This man
came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God;
for no one can do these signs that You do unless God is with him.” Jesus answered and said to
him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of
God.” Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second
time into his mother’s womb and be born?” Jesus answered, “Most assuredly, I say to you,
unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is
born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said
to you, ‘You must be born again.’
It is clear that Jesus and Nicodemus are speaking on different levels. Nicodemus is speaking of a
natural birth, while Jesus is saying that being ‘born of the flesh’ (our natural birth) gives us no
knowledge of the things of the spirit, nor any entrance into the Kingdom of God. For a person to
both ‘see’ and ‘enter’ the kingdom of God they need to be ‘born again’ or ‘born of the spirit’.
This concept was nothing new, and Jesus is not revealing a new teaching to Nicodemus. It is
based upon very ancient principles found in many areas of the OT teachings. That is why Jesus is
surprised that a man of Nicodemus’ status did not comprehend this concept.
From the time of John the Baptist, being born again included two steps, i.e. ‘born of water’ and
born of the ‘spirit’. In this context, water quite clearly refers to the water baptism that John and
Jesus were practicing. Originally, this was an immersion in water as an outward show of an
inward conviction and repentance, and hope in the future work of God in Christ.
67
Miracles for Sale - Derren Brown. https://www.youtube.com/watch?v=1nUrPWLxqJI
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The water represented a cleansing agent, so that sins could be typically washed away as dirt and
filth is removed by washing. The water had no force or power of itself, its power only came from
God ordaining the method and the conviction and sincerity of the one being baptized. Moreover
the one being baptised had to change direction in life, now bringing forth the fruits of the spirit.
The total operation involved being born of the water and of the spirit. The following references
show this. (John’s Baptism = Mark.1:4, Luke.3:3, Acts.13:24, Acts.19:4. Jesus and his disciples
also baptised many on this same basis during his ministry, John.4:1-2).
Now it appears that many of those who were baptized this way had to be re-baptised later, after
God’s work in Jesus was completed. The reference in Acts.19:4-5 clearly shows an example of
this. The reason is that the water baptism that occurred after the resurrection of Jesus was
different in purpose and principle to the baptism performed before Jesus’ resurrection. We read
of this change in Rom.6:1-7, where the principles’ involved in Christian baptism are based upon
the death and resurrection of Jesus Christ, and typify our identity with him. This was not, and
could not be said of the baptism performed before Jesus’ crucifixion and resurrection.
Returning to the conversation between Jesus and Nicodemus, it is evident that Jesus is speaking
in spiritual terms of the need that every person has - who seeks to inherit the kingdom of God.
They need to find another basis of acceptance with God, other than their natural birth. Even
Israelites had no advantage, because they needed to be Israelites in spirit not just in flesh.
Rom.3:28-29. For he is not a Jew who is one outwardly, nor is circumcision that which is outward
in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the
Spirit, not in the letter; whose praise is not from men but from God.
All need to be born again by the influence of the spirit of God. Since the time of John they
needed to demonstrate this conviction by being baptized, or immersed in water. Jesus is telling
Nicodemus that this general principle has been true since the beginning. All have needed to be
born again, as our natural birth only connects us to Adam and the law of sin and death in him.
In Israel’s history, the covenant with Abraham was established by the covenant of circumcision,
which involved the cutting off of the flesh, so that the seed that would come from him would be
conceived and born of the spirit (Gen.17:11). As Moses says, this outward circumcision was to
represent what was to occur in the heart. These were basic principles that Nicodemus should
have understood. This principle is found all through the law and the prophets (Deut.10:16, 30:6,
Jer.4:4, 6:10, 9:26, Ezek.44:7, 9, Acts.7:51). It is of particular emphasis in the NT writings when
this became a faith issue (Luke.7:30).
Paul also speaks of the cutting off of the flesh, and the need to manifest the spirit in many of his
expositional writings. This is particularly seen in Romans chapters four through seven. The
following demonstrates the concept and the ideas we are speaking of, where circumcision is
likened to being buried by baptism with Christ, that we might also be raised with him.
Col.2:11. In Him you were also circumcised with the circumcision made without hands, by
putting off the body of the sins of the flesh, by the circumcision of Christ, buried with Him in
baptism, in which you also were raised with Him through faith in the working of God, who raised
Him from the dead.
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The term ‘born again’ in John.3.3 is more correctly rendered as ‘born from above’. It
undoubtedly means to be born of God, so that God becomes our Father. This is a concept found
in both the OT and particularly the NT. To be born of God involves understanding the will and
purpose of God, as revealed in His word and in His provided way of salvation, and walking in it.
Exod.4:22. Then you shall say to Pharaoh, ‘Thus says the LORD: “Israel is My son, My firstborn.
So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed I will
kill your son, your firstborn.”
John.1:11-13. He came to His own, and His own did not receive Him. But as many as received
Him, to them He gave the right to become children of God, to those who believe in His name:
who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
Phil.2:12-14. Therefore, my beloved, as you have always obeyed, not as in my presence only, but
now much more in my absence, work out your own salvation with fear and trembling; for it is
God who works in you both to will and to do for His good pleasure. Do all things without
complaining and disputing, that you may become blameless and harmless, children of God
without fault in the midst of a crooked and perverse generation, among whom you shine as
lights in the world,
1.John.5:4-5. For whatever is born of God overcomes the world. And this is the victory that has
overcome the world—our faith. Who is he who overcomes the world, but he who believes that
Jesus is the Son of God?
Remember, in scriptural terms the ‘flesh’ relates to everything that has its origins in the natural
world, and the ‘spirit’ refers to everything that has its origins with God. To be born of God is the
same as being born of the Spirit, as the spirit has its origins with God and is not of this world.
Therefore, a person who hears, believes and responds to the invitation of God is said to be led of
the spirit and therefore a son of God. This produces the spirit of freedom or liberty, because
they are thereby released from the power of sin’s bondage, our natural heritage. In this epoch,
this occurs when we believe the gospel and are baptised into Christ. After baptism we are
thereby said to have put on Christ and become joint heirs with him of all that has been
promised. See all of these ideas in the following references.
1.Pet.1:23,25. having been born again, not of corruptible seed but incorruptible, through the
word of God which lives and abides forever, …. But the word of the LORD endures forever.
Now this is the word which by the gospel was preached to you.
Rom.8:12-14. Therefore, brethren, we are debtors—not to the flesh, to live according to the
flesh. For if you live according to the flesh you will die; but if by the Spirit you put to death the
deeds of the body, you will live. For as many as are led by the Spirit of God, these are sons of
God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of
adoption by whom we cry out, “Abba, Father.” The Spirit Himself bears witness with our spirit
that we are children of God, and if children, then heirs—heirs of God and joint heirs with
Christ, if indeed we suffer with Him, that we may also be glorified together.
Gal.3:27. For as many of you as were baptized into Christ have put on Christ.
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Rom.13:14. But put on the Lord Jesus Christ, and make no provision for the flesh, to fulfill its
lusts.
The New Creation in Christ.
The following is an area that many do not fully appreciate. It shows, that as a consequence of
Christ being raised from the dead and our belief in all that Christ’s sacrifice does for us, that we
are then said to be ‘born again’. That is, we are re-born as sons and daughters of God. This is
called a ‘new creation’ based on new foundations, established by God in Christ.
2.Cor.5:17. Therefore, if anyone is in Christ, he is a new creation; old things have passed away;
behold all things have become new.
Gal.6:15. For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new
creation.
This is also spoken of as a new man having been created in us, which is of God’s creation. Just as
God originally made the first man, so he re-makes us in his own image. This new man is in fact,
Christ created in us and is the product of God’s work in our hearts and minds. This operates by
us hearing, believing and consequently responding to God’s invitation to life.
The parable of this is found in the beginning, where the woman was made out of the side of the
man Gen.2:21-23, and declared to be one with him. The antitype of this is seen in Christ’s death,
where he side was pierced after his death John.19:34, and out came water and blood. For water
and blood are closely associated with how we joined together with him, as one body.
Col.3:9-10. Do not lie to one another, since you have put off the old man with his deeds, and
have put on the new man who is renewed in knowledge according to the image of Him who
created him.
Gal.2:20. I have been crucified with Christ; it is no longer I who live, but Christ lives in me, and
the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave
himself for me.
Col.1:26-29. The mystery which has been hidden from ages and from generations, but now has
been revealed to His saints. To them God willed to make known what are the riches of the glory
of this mystery among the gentiles: which is Christ in you, the hope of Glory. Him we preach,
warning every man and teaching every man in all wisdom, that we may present every man
perfect in Christ Jesus. To this end I also labor, striving according to His working which works in
me mightily.
God’s purpose has been clearly declared. It is to make us in his image and likeness. This is not a
natural work, neither is any born naturally into this way. This is what baffled Nicodemus. He
thought that his Israelite heritage was sufficient, and that the sign of circumcision in his flesh
was sufficient. This was not so. Circumcision was only a token, a sign or symbol of what God was
trying to impress upon the nation. What was needed was a spiritual birth.
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In this age this is only possible by being in Christ. By being in him, we die with him on the cross,
and like as Christ was raised from the dead, so we also should now walk in this new life that he
now has. That is, as if we are dead to sin and alive to God. This new way of living is powered by
faith, as it is only through faith in God’s work in Christ which gives us the victory.
Rom.6:4-12. Therefore we were buried with Him through baptism into his death, that just as
Christ was raised from the dead by the glory of the Father, even so we also should walk in
newness of life. For if we have been united together in the likeness of His death, certainly we
also shall be in the likeness of His resurrection. Knowing this, that our old man was crucified
with Him, that the body of sin might be done away with, that we should no longer be slaves to
sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that
we shall also live by Him. For the death that He died, He died to sin once for all, but the life that
He lives, He lives to God. Likewise you also, reckon yourselves to be dead indeed to sin, but
alive to God in Christ Jesus our Lord.
1.John.5:4. For whatever is born of God overcomes the world. And this is the victory that has
overcome the world – our faith.
From the words recorded above, it is evident that there are two primary steps to this new life.
The first is when we believe the gospel and are baptised into Christ. We are now to ‘reckon’
ourselves free from sin and alive to God, because God accounts it so. The second step will not be
completed until the resurrection of the just is finalized (Lk.14:14), as Christ’s return.
We also need to be confident that God will complete this work in us. We must not doubt God’s
power to work, or fear that we cannot be saved. Sin is not the problem or a problem for God.
God has dealt with it in Christ. God does not depend upon us having innate virtuous qualities,
but simple submission to his will and a faithful response. This faithful obedience is how God
works in us, and how He creates a new man. God knows our natural weaknesses (Ps.103:7-18).
Phil.1:6 … being confident of this very thing, that He who has begun a good work in you will
complete it until the day of Jesus Christ.
The following diagram endeavours to show how this works. Like all diagrams and models, it is
only an indicative model or approximate process map to assist us visualize what the scriptures
are speaking of. It is not meant to limit the way God can influence us, but it is meant to describe
the main way that the scriptures speak of God influencing and directing us. This is a work of the
spirit of God, for this whole process begins with God, is caused to increase by God, and will be
finalized by God. It depicts the way the scriptures are generally indicating when they speak of
the need to be born again, or born from above.
It all starts when the word of God heard and responded to (1.Thes.2:13), and will end in the
future gift of immortality at the coming of Jesus Christ from heaven.
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Born of the Spirit or Born from Above
The Uniqueness of Christ’s Sacrifice and Resurrection.
In Philippians chapter three, Paul speaks of the vanity of his previous life as a Pharisee, where he
sought justification and righteousness upon his own terms, based upon his racial heritage and
through his own efforts by works of the Law. – i.e. outward conformity to the Law.
Phil.3:8-11. Yet indeed I also count all things loss for the excellence of the knowledge of Christ
Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I
may gain Christ and be found in Him, not having my own righteousness, which is from the law,
but that which is through faith in Christ, the righteousness which is from God by faith; that I
may know Him and the power of His resurrection, and the fellowship of His sufferings, being
conformed to His death, if, by any means, I may attain to the resurrection from the dead.
In this reference Paul tells us that after being enlightened by Christ, he had come to understand
the reason for the Law. When he understood he realized that righteousness by obedience to the
law meant little on its own. Among other things, Paul says that the law was designed to be a
tutor to bring us to Christ - and now knowing that Christ had come, so the purpose of the law
was no longer needed and the obligations it imposed were finished (Gal.3:24-29).
Paul acknowledged and taught that salvation and life are only possible by ‘knowing Christ’, who
was the one that the Law pointed forward to. Once he found the true identity of the Lord Jesus
Christ he desired only to be found in him, realizing that he could not be justified by his own
righteousness (i.e. by outward conformity to the works of the law), but only by the reality of
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Bible teachings are for a purpose, they are not just academic.
Christ’s sacrifice and the righteousness available in him. Pauls says that this is of God’s provision
and design, and is available only by faith in what God has provided in Christ.
Paul then speaks of knowing Christ, and the power of his resurrection. He is referring to the new
life that is available to all on the basis of faith, if they will conform to the pattern Christ’s death
through baptism into Christ. Christ is the key to everything. By dying with him by baptism into
his death, we can also live with him. If we do not die with him, then we are yet in the flesh, and
therefore in sin. There is no substitute for this basis of justification. It is the key to everything. It
is the means of entry into life, and of being ‘born again’ in Christ.
How we speak and behave declares what Spirit we are of.
To be born of the spirit is to be joined to God’s family, so that God becomes our Father.
Therefore, like the Son of God, we seek only to do the will of God. We must learn to see the
world and life through God’s eyes, for God’s way of thinking is vastly different to man’s. Lastly,
consider the example found in Luke.9:51-56, when the Samaritans would not receive Jesus.
Jesus chastises his disciples for their response, telling them that they ‘know not what spirit ye
are of’. The point Jesus is making is that the spirit’s design for that age, and this, is to save and
not to destroy (John.3:16-17).
Luke 9:51-56. KJV. And when his disciples James and John saw this, they said, Lord, wilt thou that
we command fire to come down from heaven, and consume them, even as Elias did? But he
turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son
of man is not come to destroy men's lives, but to save them. And they went to another village.
15. Bible teachings are for a purpose, they are not just academic.
In the beginning God declared that His purpose was to make man in His image and likeness
(Gen.1:26-28), and that such people would eventually exercise dominion over the whole earth.
This purpose has never changed. In the NT times this purpose and its message is none other
than the gospel of the Kingdom of God and the Name of Jesus Christ. Previous to that, the
gospel had been believed by all the faithful since the beginning of time (Gal.3:8, Heb.4:2).
Natural Israel. Abraham lived about 2,000 years before the birth of Jesus Christ. God originally
called Abraham and, as we have seen, made a series of promises to him regarding future events.
These ultimately related to the establishment of God’s promised kingdom - the time when
Abraham and his seed would inherit the Promised Land forever. Abraham, through Isaac,
became the father of the Israelites (later called Jews), and they became the ones to whom God
gave His law and His testimony. In this regard, Paul says the following –
Rom.3:1-2. What advantage then has the Jew, or what is the profit of circumcision? Much in
every way! Chiefly because to them were committed the oracles of God.
Israel had every advantage. God was with them, and all they had to do was live according to the
principles God revealed to them. During that time any man or woman who sought to know God,
but were not born sons of Abraham, had to join Israel and become Israelites. The process was
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declared to Abraham, and later in the Law given to Moses. The men had to be circumcised as a
sign of the covenant and of their belief in the things promised (Gen.17:10-14, Exod.12:48-49).
These gentiles, ‘sons of strangers’, were called ‘proselytes’ (Acts.2:10, 13:43). Many had joined
this way, particularly in the days of King David. If they joined Israel they had to subsequently
keep the things of God, including the Laws applicable to that time. The laws themselves were a
teaching mechanism designed to cause an individual to look forward to the great work of God in
Christ. The faithful understood this, but not all Israel understood it. This was the cause of the
great conflict between Jesus and the leaders of the Jews during his public ministry.
The following diagram shows how the law was meant to work. The Law of Moses was a law that
was to be practiced. The law affected everything about a person’s life. How they dressed, what
they ate, what was clean and unclean, where they worshipped and how they were to approach
God. Moreover, much of the OT record has examples of prophets acting out the message they
were conveying (Ezek.4:1-5:5, Hos.1:2-11, and Jonah). The physical things were designed to be
seen, talked about and thought upon. All these things were like the graphic parables of Jesus.
Underneath the physical things depicted were basic principles which ultimately pointed back to
the revealed purpose of God, the principles developed from that purpose, and therefore
forward to the things that would be declared in the work of God in Christ.
The Law of Moses was a practical law that pointed to Principles and Purpose
Gal.3:24-25. Therefore the law was our tutor to bring us to Christ, that we might be justified by
faith. But after faith has come, we are no longer under a tutor.
Heb.10:1. For the law, having a shadow of the good things to come, and not the very image of
the things, can never with these same sacrifices, which they offer continually year by year, make
those who approach perfect.
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When we understand the law this way, we understand what Paul meant when he said that the
law and the commandment, was ‘holy and just and good’ (Rom.7:12). The intention of the law
was exemplary, but the problem with it was that men could not keep it perfectly. Paul says in
another place that ‘the strength of Sin is the Law’ (1.Cor.15:56), for Sin took occasion by the
Law and slew all who lived under it (Rom.7:7-11). None could keep it. The Law was not, and
was never designed to be an end in itself. However, it was very efficient at condemning sinners
(all men), which was one of its primary functions (Rom.3:19-20). This was so that all might look
beyond the law itself to what it pointed forward to, that is to Christ (Gal.3:24-25), and the
justification that would come through him, on the basis of Faith.
Spiritual Israel. After the resurrection of Christ the Jewish people were given first priority in the
Apostles’ preaching efforts (Acts.1:8, 11:19-20, Rom.1:16). After they rejected Jesus as their
Messiah, the gospel was sent forth to Gentiles (Acts.9:15, 11:1, 13:46, 15:7, 18:6). The hope of
the Gospel had been with the Jews for about 2,000 years, from the days of Abraham until they
rejected Jesus. After this, the Gospel went forth to Gentiles, who have had this gospel in their
domain also for about 2,000 years. In the same way as the Jew’s added their ‘traditions’ to the
message, so also have the Gentiles.
The changes that took place after the resurrection of Jesus were of significant consequence.
That is, to be an heir of God’s promises and to be saved a person no longer needed to be
circumcised (Rom.3:25-29, Gal.5:6, 6:15), or become a member of the Jewish nation. Paul speaks
of this in his writings, saying that believers are now justified on the same basis as Abraham was
(Gen.15:6), because Abraham was justified by his faith while he was yet uncircumcised
(Rom.4:11-12). For this reason those who share Abraham’s faith are called Jews, or Israelites in
spirit, which means that God accounts them as the heirs of the promise. (NB: Abram’s name was
changed to Abraham, which means ‘the father of many nations’).
Rom.2:28-29. For he is not a Jew who is one outwardly, nor is circumcision that which is outward
in the flesh; but he is a Jew who is one inwardly; and circumcision is that of the heart, in the
Spirit, not in the letter; whose praise is not from men but from God.
Rom.9:6-8. But it is not that the word of God has taken no effect. For they are not all Israel who
are of Israel, nor are they all children because they are the seed of Abraham; but, “In Isaac
your seed shall be called.” That is, those who are the children of the flesh, these are not the
children of God; but the children of the promise are counted as the seed.
Luke.3:7-8. Then he said to the multitudes that came out to be baptized by him, “Brood of
vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of
repentance, and do not begin to say to yourselves, ‘We have Abraham as our father.’ For I say
to you that God is able to raise up children to Abraham from these stones.
As spiritual Israelites, sons of Abraham by Faith, they then become heirs of all that was promised
to Abraham. The way this happens is by being in Christ, that is, by believing the Gospel and being
baptised into Christ.
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Gal.3:27-29. For as many of you as were baptized into Christ have put on Christ. There is
neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you
are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs
according to the promise.
There is no ethnic, racial or any other distinction. The only thing that is important is faith, or
believing the things that were promised by God, and aligning ourselves with the declared way of
salvation in Christ Jesus.
Principle Based Living
Since the time of Christ, men and women have been called to a new way of thinking and living,
which is based upon the principles revealed by God and spoken of by Christ. It is not a Law based
way of life, as the Law of Moses was. For the Law of Moses had both civil and a religious
jurisdiction over the nation of Israel. It was a national Law as well as a religious Law that they
were to live by.
This Christian epoch is constitutionally unlike the Law of Moses, as it is solely based upon the
personal response of individuals. Christ’s teachings are meant to work from within a person and
not from without. They are designed to affect the mode of our life so that the choices we make
are governed by the principles of God, as revealed in the scriptures. Christ’s teachings were not
given as Laws to govern civil society and governments. Much mischief has resulted from those
who have misused Christ’s teachings and have sought to create a Christian world.
The principles of Christianity themselves all point back to the purpose of God. They also must be
manifested in the faith and works of individuals, which testify to a living faith (James.2:14-26).
Again, these works of faith are not to be considered as Works in the same way that the Works of
the Law were. These are rather the evidence of God working in us. The following diagram can be
compared to the previous one, and shows by contrast how a principle based life operates.
In Christ we live by Principles, which point to Purpose and shown in Practice
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The Conclusion of the matter.
Summary
In summary, the purpose of God has never changed and the way of salvation has likewise never
changed. The only thing that changed was the outward mechanism by which a person might
align themselves with this declared purpose of God. The preaching to the Gentiles is called the
mystery of the Gospel, which was hidden from previous ages, but now made manifest by the
Apostles’ teaching. The mystery, or hidden secret, was that the Gentiles would become fellow
heirs of the promises of God, through faith and by being in Christ. This is the point that Paul goes
on to make in the following reference. There is a superiority of principle over law. The important
thing is to understand God’s principles, and to align ourselves with the work of God in Christ.
Eph.3:2-7. if indeed you have heard of the dispensation of the grace of God which was given to
me for you, how that by revelation He made known to me the mystery (as I have briefly
written already, by which, when you read, you may understand my knowledge in the mystery of
Christ), which in other ages was not made known to the sons of men, as it has now been
revealed by the Spirit to His holy apostles and prophets: that the Gentiles should be fellow
heirs, of the same body, and partakers of His promise in Christ through the gospel, of which I
became a minister according to the gift of the grace of God given to me by the effective working
of His power.
In this manner then, Christ was the end or objective of the law (Rom.10:4). Nevertheless, the
purpose and principles of God remain eternal (Gen.1:26-28). They have never changed, even
though the dispensation changed. God continues to create people in his image, which comes
about from the transformational power of the gospel message. We are to be renewed by this
knowledge, which comes from God’s word working in us (Col.3:9-10, 1.Thes.2:13, 2.Cor.3:18).
In like manner, the important atoning work of God in Christ stands as the essential ingredient by
which all the purposes of God are and will be completed. Without his offering and all that
pertains to him, nothing is possible and nothing can be completed. For all the promises of God
in Him are Yes, and in him Amen (2.Cor.1:18-20). He was the one that the ancients looked
forward to, and he is the one that we look back to. His sacrificial work was the singular basis
upon which any could find forgiveness and grace.
16. The Conclusion of the matter.
What is written in this book is only a summary of the basic principles found in the Bible.
Unfortunately, as Jesus said (Matt.7:14), few know or appreciate these things. Societal and
religious leaders alike have replaced the revelation of God with an image of what is true. Like all
images, they claim a likeness to what is true, but in reality they are often only clever imitations.
Unfortunately, much of what is taught and accepted is not fully representative of the truth of
God. This has left people largely in darkness as to the true purposes and ways of God.
Consider what is commonly known as the Lord’s Prayer, in the form that many of us know it,
from the old King James Version.
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Matt.6:9-13. After this manner therefore pray ye: Our Father which art in heaven,
Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven.
Give us this day our daily bread. And forgive us our debts, as we forgive our debtors, 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.
Although voiced by millions, how many really understand what they are praying for? God’s
kingdom to come, God’s will to be done on earth? For these things to occur, all that exists will
have to be overturned. Notice also, that the prayer has a certain order to it. Firstly God the
Father is acknowledged as the only God, and His name as Holy above all else. It is His Kingdom
and dominion that is to come, and it is His will that is to be done on earth as it is in heaven.
In the model prayer, all of these things are voiced before any requests for our own sustenance.
This order is the correct one, and demonstrates the way we are to approach God. This often
repeated prayer declares the truth of God’s purpose. We must align ourselves with His purpose,
and not visa-versa, which is the common trait and sad history of humanity.
If a person seeks for ‘The Truth’ and for ‘The Purpose of Life’, then they need firstly to go the
source of this knowledge, which is to God and His word. They then have to understand their own
situation and need, and consequently the need they have to understand, know and believe God.
These general ideas are found in the Core Teachings of the Bible. Upon these we should build
our understanding and our knowledge of God. Among other things this includes How God Dealt
with Sin, saving Faith and the scriptural teaching on Salvation. This newfound understanding of
the things of God and this faith needs to be shown by repentance (a change of thinking),
confession of sins and by being baptised into Christ. We are then instructed to walk in newness
of life, as if dead to sin and alive to God, with God’s counsel as our instructor in life. This is called
being transformed, or changed by the power of God – which is God’s ultimate objective for us.
Rom.12:1-2. I beseech you therefore, brethren, by the mercies of God, that you present your
bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not
be conformed to this world, but be transformed by the renewing of your mind, that you may
prove what is that good and acceptable and perfect will of God.
Luke.9:23-24. Then He said to them all, “If anyone desires to come after Me, let him deny
himself, and take up his cross daily, and follow Me. “For whoever desires to save his life will
lose it, but whoever loses his life for My sake will save it. For what profit is it to a man if he
gains the whole world, and is himself destroyed or lost? For whoever is ashamed of Me and My
words, of him the Son of Man will be ashamed when He comes in His own glory, and in His
Father’s, and of the holy angels”.
Faith must be lived.
In the Western world we now live in an environment that has moved from the practical towards
the artificial and theoretical. Even our jobs often revolve around this approach. Practical skills
are in short supply, and practical knowledge is being lost as we adopt more technologies and life
styles that insulate us from the realities of life. The things we have considered in this book are
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designed to challenge our basic beliefs about life and its true meaning, not just on a theoretical
level, but on the practical level. For the truth of God is about ‘living’, not just holding an
opinion or a viewpoint. A James wrote in the days of the Apostles, ‘Faith without works is dead’.
In this age of ‘toleration’, where almost anything and everything is acceptable, we are free to
believe and do as we please. Yet the knowledge of God will present us with personal challenges.
We have discovered that the ‘Word of God’ places upon us a moral obligation to ‘walk’ in the
way of the Lord. That way speaks of following the example shown to us in the life of Jesus Christ.
That way is at times painful, as we will often not be able to do the things that we would like
(Gal.5:17). The way of God gives no pleasure to the flesh or to our natural instinctive responses,
or to what, at times, may be considered socially acceptable behaviour. This will place every
disciple in a state of tension with all who are of the present world; whether the powers that be
of the social, religious or political world, or even family and friends.
Matt.10:22. And you will be hated by all for My name’s sake. But he who endures to the end
will be saved.
Matt.10:34. Do not think that I came to bring peace on earth. I did not come to bring peace but
a sword. For I have come to ‘set a man against his father, a daughter against her mother, and a
daughter-in-law against her mother-in-law’; and ‘a man’s enemies will be those of his own
household.’ He who loves father or mother more than Me is not worthy of Me. And he who
loves son or daughter more than Me is not worthy of Me. And he who does not take his cross
and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his
life for My sake will find it.
1.John.2:15-17. Do not love the world or the things in the world. If any one loves the world,
the love of the Father is not in him. For all that is in the world – the lust of the flesh, the lust of
the eyes, and the pride of life – is not of the Father but is of the world. And the world is
passing away, and the lust of it; but he who does the will of God abides forever.
If we truly believe the Bible’s testimony concerning the gospel, and of sin, salvation, and the
promised future age, then our attitude towards life and society will change significantly. True
repentance (change of thinking) will mean that nothing in this world will look the same. We will
see the world for what it really is - just a short term aberration in the eternity of Almighty God.
Faith in God and Christ will provide us with the courage needed to lay hold of eternal life
(1.Tim.6:12, Heb.12:1-14). If we seek for life, then we will align ourselves with God’s revealed
plan and purpose in the way that He has determined we should – in and through the Lord Jesus
Christ. If we are in the light, then we must walk in the light. There is no other way (1.John.1:5-7).
As John goes on to say, ‘Little children, let no one deceive you. He who practices righteousness
is righteous, just as He is righteous’ (1.John.3:7).
John.4:23-24. But the hour is coming, and now is, when the true worshipers will worship the
Father in spirit and truth; for the Father is seeking such to worship Him. God is Spirit, and those
who worship Him must worship in spirit and truth.
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Final comments.
17. Final comments.
The author of this book has read many of the writings of the philosophers and wise men of
history. They are clearly all intelligent and wise people who write and reason well. However, in
his opinion they are all basically limited by the restrictive criteria of their environments, their
world view and the common limitations of the world in which we all live. The world is a
contained environment, governed by the laws of nature. This limits any person’s ability to
reason and think outside of these constraints. Even religious philosophers and speculators run
into this same barrier. All people are limited by the very nature of these things. To know the
bigger picture and the answers to the questions of life and purpose takes a bigger perspective
than any person naturally has access to.
As a student of the Bible’s message for over thirty years, the author of these words believes that
the Bible very clearly informs us that the answer to these questions, and more, have been plainly
revealed by God since the beginning. This information was communicated and recorded, and is
found in the Bible.
The author of this book is a member of the Christadelphian68 community, which is a worldwide
fellowship of believers who hold to the general concepts found in this book. The author claims
no special inspiration or authority, other than that which is available to all men and women who
read the Bible. He believes that the Bible is currently the sole authority that we should rely upon
and trust, as the authentic Word of God. The reader is encouraged to read and consider the
Bible’s message first hand, for the Word of God lives and abides and can give us the knowledge
of life (1.Pet.1:23, Matt.4:4). The objective of this summary is to direct the reader to the Word of
God, and hopefully assist them to understand and fully grasp its core teachings.
The author of this book has read and considered the teachings of the main religions of the
world, and particularly those claiming to be Christian. Although aspects of Biblical truth are
found within many of these groups, there is often also an air of presumption. Unfortunately,
there is also among many an overriding ignorance of the things of God, including the Bible’s core
teachings, the declared purpose of God, and of how God saves. Many religions seemed to have
synthesised the Bible’s message with worldly philosophy, and massaged its teachings so that it
accommodates their own particular world view and lifestyle choices.
Given the size of the Bible and the vastness of the information it contains, goal orientated study
can be dangerous. This often means that we can always find references that support our desired
outcomes. This is the wrong approach to Bible study. We would encourage every student to
build their knowledge from the ground up, firstly establishing their understanding of the Bible’s
Core Teachings, as outlined in Chapter 5, before they tackle the more complex issues.
68
Christadelphians are part of a world-wide community of Bible students whose fellowship is based on a
common understanding of the Scriptures. The following web address has a summary of our approach to the
Bible and our basic beliefs - http://www.christadelphia.org/belief.htm
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Final comments.
Consider carefully Jesus’ response to the Pharisees incorrect approach to scripture, as detailed in
Matt.19:3-6. We should constantly remind ourselves that God always remains true to His
purpose and His Word, for ‘Even if everyone else is a liar, God is true’ (Rom.3:4 NLT). Without
this integrity with God, there could be no certainty nor trust in Him. For this reason we are
assured that He is without ‘variableness, neither shadow of turning’ (James.1:17).
If any seeks to know the ways of God and the true purpose of life, it is therefore evident that
they need to personally acquaint themselves with what is written in the Bible. Understanding
and faith develops only by hearing the word of God (Rom.10:17). By this means we can become
heirs of the promised kingdom, and eventually sharers in the divine nature.
This is the promise of eternal life that so many have sought, but so few have found. We hope
that the summary of ideas found in this book acts to assist and encourage those who seek to
know God more perfectly (Acts.18:26). As John says, that knowledge and life only comes from
what is “written” in the word of God.
John.20:29-31. Jesus said to him, “Thomas, because you have seen Me, you have believed.
Blessed are those who have not seen and yet have believed.” And truly Jesus did many other
signs in the presence of His disciples, which are not written in this book; but these are written
that you may believe that Jesus is the Christ, the Son of God, and that believing you may have
life in His name.
Consider the following words of Jesus’ warning. They are as applicable today as they were when
originally given. The ways of God are very simple, but there are many who misrepresent them.
To find the narrow gate takes determination and perseverance, but it can be found.
Matt.7:13-14. Enter by the narrow gate; for wide is the gate and broad is the way that leads to
destruction, and there are many who go in by it. Because narrow is the gate and difficult is the
way which leads to life, and there are few who find it.
As unfashionable as it may sound, the issues at stake are both important and significant. The
teachings of the Bible are vastly different to the beliefs of many who claim to be Christian. The
truth of the Bible’s message concerning God and Christ and of God’s purpose have been largely
misrepresented, and therefore misunderstood. The standard model is wrong, and therefore the
way many Scriptural references have been interpreted are plainly incorrect.
As Jesus said, narrow is the gate and difficult is the way which leads to life, and there be few
who find it. This is not because it is difficult to understand or know, but because the pathway has
been largely obscured by wrong ideas and philosophies.
Also, the cost is high. To accept the Bible’s teachings will cause a person to be labelled as
different, a heretic, and perhaps the member of a sect or even of a cult, as the Apostles were
(Acts.24:5,14). They may experience societal disapproval and rejection, and at times
persecution. We should not be surprised or too concerned about these things, but rather expect
this response from a world that is generally ignorant of the things of God. Paul warned as much
in 2.Tim.3:12, ‘Yes, and all who desire to live godly in Christ Jesus will suffer persecution’.
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Final comments.
These experiences are not pleasant, and will work against our natural tendencies to seek safety,
comfort, approval and praise. They may cost us financially. The cost may be higher that we feel
we can bare. In this regards then, remember the following words of encouragement, ‘Let your
conversation be without covetousness; and be content with such things as ye have: for he
hath said, I will never leave thee, nor forsake thee. So we may boldly say: “The LORD is my
helper; I will not fear. What can man do to me?” Heb.13:5-6.
The reader is encouraged to consider these matters carefully, after the same commendable
spirit shown of old, and to discover for themselves if these things be so (Acts.17:11).
Lastly, the words of the well-known “Parable of the Sower” seem appropriate to close with. We
find this In Luke.8:4-18. Here, there a 4 types of responses to the word of God.
1) The first group are those who hear the word, but are deceived by the Devil. The
parable says that the deceiver takes the word out of their hearts. (This has ever
been the work of false teachers and deceivers of all kinds, who claim to represent
God, and deceive the simple).
2) The second group hear the word with joy, but have no depth of understanding or
faith, and in time of trial, temptation and difficulty drift away from God.
3) The third group are those who hear and understand the word, but are later choked
by the cares of this life and the deceitfulness of lust. Natural desire leads them away
from God, until they end up serving sin, and loving the world and not God.
4) The fourth group are those who hear the word, and keep it, and allow God to work
in their lives to transform their thinking and their actions, to bring forth fruit to God.
How will you respond to God’s invitation?
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Book - Core Teachings of The Bible

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AIM

The aim of this book is to show that

THE CORE might love Him and His ways, and

TEACHINGS to work towards fulfilling God’s original

OF THE BIBLE (Gen.1:26-28, Col.3:9-10, Eph.4:20-24,

©The Core Teachings of the Bible

1. General introduction to this book.

2. The common human experience.

The Human trait of curiosity – what is it all about?

Self-Awareness – and the Choices this Awareness Brings.

The Pursuit of Meaning and Purpose – Can it be found?

Solomon’s wise words.

Life is uncertain and subject to vanity.

Assessing real value.

The Kingdom of Heaven / the Kingdom of God.

Being rich towards God.

Purpose and Wisdom can be found.

The Bible claims to contain God’s revelation.

The Human experience

The Power of Beliefs

Beliefs Affect Attitude

Beliefs – The Challenge of Finding the Truth

The challenge of the relative effects of Truth, Taste and Tradition.

Be aware of your assumptions, presuppositions and normalcy bias.

3. Is there a greater purpose to life?

The Bible claims to contain God’s revelation

The Compilation of the Bible

God Challenges Men – The Hidden Wisdom

As a direct consequence of the inability of societal leaders to respond positively to God’s

Jesus the Master Teacher

A Different Life Focus

A new life focus.

4. The only source of knowledge and truth about God.

Truths and the Truth

No, it’s perfectly

Man’s Limited Perspective

Plato and Aristotle – Raphael’s ‘The School of Athens’ (1510)

Reading the Bible.

5. The five core teachings of the Bible.

Psalm.119:105. Your word is a lamp to my feet and a light to my path.

God has Revealed Himself in all His Power

Man’s tendency to think of God in material terms.

This principle is emphasised in the second of the Ten Commandments.

God has no limitations

Luke.1:37. ‘For with God, nothing is impossible’

The prophets of Israel said much the same –

God is the King Eternal, sitting upon his heavenly throne.

God’s Familiar NT Title = Father

The Athanasian Creed (5-6th Century) – summarised version.

A.E.Harvey, ‘Jesus and the Constraint of History’ (1982) 12

Dr. W. Matthews (1940) 13

Harold Brown ‘Heresies’ (1984) 14

 “The Doctrine of the Trinity – Christianity’s Self-Inflicted Wound” (1994) – Anthony

God’s Name = Yahweh

How Do You Perceive God? - Why Can’t We See God?

How man often perceives God (in religious art).

A Summary Table Showing the Different Views on God

Self Awareness / Consciousness

We are confronted with

How do we explain it / understand it ?

There is only chance A mind is at work

An impersonal Multiple Gods An Incorrect An Incorrect The True God,

Deism or Polytheism Allah Triune God Yahweh = The Father