Were Men Born Again Before Pentecost? (Study)

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Were Men Born Again Before Pentecost? (Study) May 4, 2016 17:19:19 GMT -5

Post by Admin on May 4, 2016 17:19:19 GMT -5

This is a question I ask of everyone I speak to, and present on every forum I visit. Usually this question is something that most have never considered, and the typical response is "of course...men were saved before Pentecost!"

But that is not the question, whether men were "saved" before Pentecost, we know they were. The question is, though, "Were men born again before Pentecost?" The distinction is significant when we examine the difference between the economies of the Old Testament and compare that with conditions under the New Covenant. We understand that in the Old Testament the people were still awaiting Redemption.

When we look at the Ministry of God in the Old Testament, we recognize the Holy Spirit ministers in and through men, empowering them for ministries such as Prophet, Priest, and King. We are told of King David, when anointed as King, "The Spirit of the Lord came upon him from that day forward," but is this the Eternal indwelling of God? We would be hard pressed to say that it was, seeing Christ foretells the coming of the Comforter, Who, He teaches, will then be in the disciples, contrasted with the Spirit being with them:

John 14:15-17

King James Version

15 If ye love me, keep my commandments.

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

While visiting a forum recently, I posted these points for consideration:

1. The True Bread which provides eternal life, which Christ contrasts with the provision given the "fathers" (manna) came down from Heaven (John 6), and we see when that took place (at the time of the Incarnation);

2. The eternal indwelling of the Spirit did not take place until after Christ returned to Heaven. Not only did Christ make this clear, but we see it fulfilled in Acts 2, which follows Christ's statement in ch.1 that the disciples would be Baptized with the Holy Ghost not many days hence (Acts 1:4-5);

3. Remission of sin through the Atonement was retroactive, the Old Testament Saints were not made perfect/complete prior to their deaths (Hebrews 9:12-15);

4. The disciples did not have the saving knowledge that leads to new birth, as the Gospel was not revealed to them during Christ's Ministry, though told them on a few occasions (evidenced not only by Peter's opposition to the Gospel, but clearly stated by Christ Himself both before and after His Resurrection (Matthew 16: John 16:28-32; Mark 16:9-11; Luke 6-11)).

I have modified them slightly here to include Scripture references, and all of these will be touched upon within the course of this study. I mention them as a baseline to begin in our look at whether men were born again before Pentecost.

The Unbelief of the Disciples

Let's begin with an examination of something simple: did the disciples believe in Christ as Savior prior to Pentecost and being Baptized with the Holy Ghost? Some may view questioning their faith in Christ as heretical, ludicrous, or even blasphemous, but I can assure you, if the Lord Himself questioned their belief, I see no problem with us coming into agreement with His view.

First, we consider that while the disciples were men of faith, we also keep in mind the progressive nature of revelation (meaning what God reveals to men). We will look at the Mystery of the Gospel in more detail, but I will mention at this time that in several passages it is made clear that the revelation of this Mystery did not take place in prior Ages. We can draw a line between Pentecost and all periods of time prior to Pentecost, as this is the time in which the New Covenant was established. Prior to the New Covenant being established, we see that men were under the Covenant of Law. Prior to the Law being established we see the Abrahamic Covenant. The point is this, if we do not make that distinction, then we merge the Two Covenants together (and the provision that went/goes with them), and that is the first mistake contributing to a misunderstanding of the promises that all Covenants prior to the New Covenant held. For example, the Abrahamic Covenant held a singular promise that we can dogmatically assert not being fulfilled until the New Covenant was established:

Genesis 12

King James Version (KJV)

1 Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee:

2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

3 And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

Our focus here is that "all families of the earth shall be blessed" through Abraham. This is the foretelling of Gentile Inclusion, or, in other words, that Gentiles would at some point in the future come into relationship with God, and that men would not be distinguished between as they were under Law (Jew, Gentile, Samaritan). The Nation that God would make of Abraham is of course, in the immediate fulfillment, Israel, and when the Covenant of Law is established Israel is the exclusive People of God. Gentiles could enter into that relationship by embracing the Covenant of Law and becoming Proselytes, but, There was still a distinction drawn between them and Israel herself. How this promise is fulfilled in the New Covenant is the creation of "one man" between the two, Jew and Gentile. Israel was the Old Testament type, or model of the eventual One Fold God has always intended to be as the end result of the Redemptive Plan.

Paul wrote...

Ephesians 2:11-13

King James Version (KJV)

11 Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;

12 That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

13 But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

How this is relevant to the focus of our study is this: the promise of Gentile Inclusion was only promise until the New Covenant was established. One of the best known passages in Prophecy concerning Christ also mentions this:

Isaiah 42:5-7

King James Version (KJV)

5 Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:

6 I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

Included in this prophecy is mention of salvation in Messiah. Keep in mind as we look at the Disciples of Christ that we are not denying that these were men of faith. In view is understanding that while they were men of faith, their faith was specific to the revelation they were given understanding of. They did indeed trust in Messiah, and He was their hope, however, in regards to being born again we understand that specific faith in Christ as the Resurrected Lord differs from the fundamental teaching the prophecy of the Old Testament provided, and it is impossible to impose understanding of what was still mystery (foretold but unrevealed as to it's specific nature). Sometimes when we seek to justify a position or Doctrine, there is a tendency to go to an extreme. The best example I can give to illustrate is the differing views between certain groups concerning Mary as our Lord's mother. Those who seek to revere her might err in going so far as to actually worship her, while those disagreeing with that view go so far as to come to despise her and become irreverent of her. We have to keep things in perspective, and in that example my position is that we give her the honor that Scripture itself affords her, but we do not forget that there is One God and One Savior, and that Christ alone is to be credited with not only Eternal Salvation, but even our physical salvation here on earth.

All that to say we do not undermine the faith of the Disciples, or that of the Old Testament Saints. We seek only to place their faith in a proper perspective according to the progressive nature of Revelation and the unfolding of redemptive effort on the part of God.

Can men be born again without trusting in the Risen Savior?

Now let's turn our attention back to the Disciples of Christ. We ask the question "Can men be considered born again if they are not trusting in Christ for their salvation?" Most usually answer this question with a resounding "No!" So we ask another question, "How then could the Disciples be born again if Christ had not yet died, and they did not know at that time that the belief Christ preached was specific to His Resurrection and atonement for sins?" The answer would be we can't. Many often tend to attribute Atonement prior to the Cross, but Scripture does not. We know men were justified by grace through faith in all Ages, but we look at the provision for remission of sins in past Ages compared with the remission of sins achieved by Christ. We will examine the theme of "Perfection" as taught in Hebrews as we continue in this study, which makes the point that the sacrifices of the Law were incomplete whereas the the Sacrifice of Christ was complete, making "perfect," or complete, those who are sanctified by His Sacrifice...for ever. Understanding this significant difference helps us to better understand the magnitude of Christ's Work. Men were saved in the Old Testament, yet they all died not having received one specific promise in the New Covenant, and that is God no more remembering their sins. The last sacrifice that men like Abraham, Moses, and David would have offered prior to their death would have been that of an animal only, which we are told in Hebrews could not take away sin. And this we will go into greater detail in later chapters.

Christ makes it clear that He came from Heaven to bestow eternal life. The implication is that this was not taking place before, and when we consider what the Lord states as the means of Eternal Life, we see it is quite impossible to equate the faith one had in Messiah prior to the Revelation of the Gospel Mystery with that demanded of men in this Age.

Consider:

John 6:29-35

King James Version (KJV)

29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.

30 They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work?

31 Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat.

32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven.

33 For the bread of God is he which cometh down from heaven, and giveth life unto the world.

34 Then said they unto him, Lord, evermore give us this bread.

35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.

In this statement we see the Provision under the Law (manna) and the Provision that we can only conclude falls after the True Bread coming from Heaven, which is a reference to the Incarnation and specifically designated as the "flesh " of Christ. Manna sustained physical life only, and that is Christ's point throughout this passage. The Jews demand a sign that they might believe, appealing to the provision of God in the Wilderness as a "proof" that those in the Wilderness might believe. Christ's response rebukes them in regards to Who provided that provision, and that the provision given then is distinct from the provision that He came to give.

Note carefully, the "Bread of God is He that comes down from Heaven," that is, Christ, and this Bread gives life to the world. They say "Give us this bread," to which He replies that this bread shall be given to those that come to Him, and believe on Him.

Now let's look at the Lord's definition of what the Bread is:

John 6:47-51

King James Version (KJV)

47 Verily, verily, I say unto you, He that believeth on me hath everlasting life.

48 I am that bread of life.

49 Your fathers did eat manna in the wilderness, and are dead.

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.

51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

Again we see the contrast between the provision under the Law in the Wilderness and the provision of Christ. The "fathers" received the provision for physical life, and here the Lord states they are dead. That includes Moses, by the way. We cannot view this to be relevant to physical life, because it would mean little for Christ to inform these Jews that Moses was dead. In view is a clear and strong statement speaking about eternal life through the provision that has come down from Heaven, which is Christ. That provision is defined by Christ as "His flesh," which is of course a reference to His death.

And note that He has not yet given it.

We do not then say that Moses was "dead" in a spiritual sense (in regards to his make-up, body and spirit), because Christ makes it clear that God is the God of the living, which in another context is stated to show that the spirits of those passed on have not been destroyed but are still in existence. But one thing we see distinguished in Scripture is the distinction between the spirits of men and the Spirit of God. All men have spirits, yet no man is born with the Spirit of God. In the Old Testament the Spirit came upon men, and ministered in and through them, but, man remained in a state of separation on an eternal basis. This is a key element of the Atonement, which is God reconciling man to Himself. When this takes place, men then have eternal life, because they are indwelt by He Who is Eternal Life. Eternal life is not a substance poured into someone, but the Person of God coming into that person, though we would more correctly say that person is placed into God.

The bottom line on this point is that the world receives life through the Sacrifice of Christ. We know when that took place, so we cannot impose that into Old Testament Economies. He teaches that He came from Heaven to give life to the world by means of His flesh, and we can pinpoint this time, knowing it was promise and prophecy in the Old Testament, realized in the Gospels, and demonstrated in the Epistles.

Did the Disciples of Christ embrace the Gospel?

Many will say they did, but the testimony of Scripture tells us otherwise.

The clearest example of this is found here:

Matthew 16:20-23

King James Version (KJV)

20 Then charged he his disciples that they should tell no man that he was Jesus the Christ.

21 From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.

22 Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.

23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.

Shortly after declaring that Jesus is the Christ, the Son of the Living God, Peter rebukes Christ when the Lord presents the Gospel to Him. Now let's think about that, if becoming a born again believer involves trusting in the Risen Christ, not only are we hard pressed to impose that faith prior to Christ's death, but we see Peter here vehemently rejecting the Lord dying at all. And what is different from Peter's declaration that Jesus was the Christ, the Son of the Living God and then rebuking the Lord when He speaks the Gospel is this: the flesh and revelation.

Peter did not look at the Lord's Ministry, the miracles, the teaching, and conclude that Jesus was in fact the prophesied Messiah, but this knowledge was revealed to Him, as all truth is revealed to men...by God:

Matthew 16:13-17

King James Version (KJV)

13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

15 He saith unto them, But whom say ye that I am?

16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

Shall we equate believing Jesus is the Christ with a saving faith in the Risen Lord? I think it is a mistake to do that, disastrous, in fact. We see that God revealed to Peter that He was in fact the Messiah, the Son of the Living God, but, what do we do with Peter's opposition? Shall we make excuses of weakness of the flesh?

No...we simply acknowledge what Christ called it, a desire for those things of men rather than the things of God. We just looked at a passage in which Christ testifies He came to do the Father's will, seen here:

John 6:38-40

King James Version (KJV)

38 For I came down from heaven, not to do mine own will, but the will of him that sent me.

39 And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.

40 And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.

Peter's desire, though, was based on what they expected from Messiah. The thought of the Christ dying would have been abhorrent, and that is understandable, particularly when we remember, again, that the Gospel is not being revealed at this point. We will cover the Mystery of Christ in this study, but let's continue our focus on the disciples' faith. Yet rather than excuse this in an attempt to justify a view that Peter was a born again believer trusting in Christ, we acknowledge the Lord's response and understand that Peter was not displaying faith in Christ. You simply can't be considered faithful when we reject a direct statement of Christ, and this is what Peter does here. And it is the Gospel of Christ that is being rejected in favor of the desires of men. Again, that is understandable. Israel had long sat under the oppression of invading countries, and their hearts yearned for the glory days of Israel, yet their sin is the very reason conditions arose that God would give the Promise of the New Covenant.

We then look at a statement made by the Lord in His teaching just prior to being taken, which involves all disciples:

John 16:28-32

King James Version (KJV)

28 I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.

29 His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb.

30 Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God.

31 Jesus answered them, Do ye now believe?

32 Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.

The Lord doesn't seem too impressed with their declaration of believing, and I would point out now that they say "Now we are sure and now we believe."

Their "belief" does not stop them from deserting the Lord, and it doesn't stop Peter from denying he even knew the Lord:

John 18:25-2

King James Version (KJV)

25 And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

26 One of the servants of the high priest, being his kinsman whose ear Peter cut off, saith, Did not I see thee in the garden with him?

27 Peter then denied again: and immediately the cock crew.

Again, do we attribute to this as weakness of the flesh and give Peter a pass? No, we simply acknowledge that they could not express faith in Christ from a New Covenant perspective because it was not being revealed to them at this time. They are at this time still Old Testament Saints.

In the Garden of Gethsemane Peter makes a desperate attempt to keep Christ from the Cross:

John 18:10-11

King James Version (KJV)

10 Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?

The Lord asks Peter if He should not drink of the cup the Father had given Him. That cup is His Sacrifice, the very thing He came for. The Lord made this clear to them:

John 12:23-27

King James Version (KJV)

23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified.

24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

26 If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour.

27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

The Disciples had been told on a number of occasions the reason He came into the world, but because the Gospel was yet a mystery, they did not understand. It would not be until the Comforter came that they would then understand those things which Christ had taught them, and place them in their proper context:

John 14:26

King James Version (KJV)

26 But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

We are given insight into the difference between their understanding prior to the coming of the Holy Spirit and after His coming in the following passages:

John 12:12-16

King James Version (KJV)

12 On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

13 Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.

14 And Jesus, when he had found a young ass, sat thereon; as it is written,

15 Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt.

16 These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.

John 16

King James Version (KJV)

1 These things have I spoken unto you, that ye should not be offended.

2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service.

3 And these things will they do unto you, because they have not known the Father, nor me.

4 But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.

Peter again ties the Baptism with the Holy Ghost to a salvation experience seen here:

Acts 11:15-17

King James Version (KJV)

15 And as I began to speak, the Holy Ghost fell on them, as on us at the beginning.

16 Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost.

17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Unfortunately many will view the "Gift" here, not the indwelling Spirit of God, but as referring to the gifts associated with the indwelling. But when we look at Cornelius' faith, we do not see understanding of the Gospel and specific faith in the Risen Lord, but the general faith in God and adherence to the Covenant of Law, which he was under until Peter preached the Gospel of Christ to him (Acts 10), which we look at in more detail later.

Did the Disciples believe after the Resurrection?

Let's see:

Mark 16:9-11

King James Version (KJV)

9 Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils.

10 And she went and told them that had been with him, as they mourned and wept.

11 And they, when they had heard that he was alive, and had been seen of her, believed not.

They didn't believe the women, who are reminded by the Angels that Christ was not there, but was risen...as He had said He would.

12 After that he appeared in another form unto two of them, as they walked, and went into the country.

13 And they went and told it unto the residue: neither believed they them.

They didn't believe the disciples who met Christ as they traveled.

The Lord rebukes them for their unbelief:

14 Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.

It's actually a little humorous, that when they do see Him, they are frightened...

Luke 24:36-40

King James Version (KJV)

36 And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.

37 But they were terrified and affrighted, and supposed that they had seen a spirit.

In the next section we will take a look at the Mystery of the Gospel, another compelling reason why we cannot impose the saving faith in the Risen Lord which accompanies New Covenant conditions, but I would just ask that you give thought to what has been thus far presented. If we were to be transported back in time to the Garden of Gethsemane, knowing what we know, could we rebuke Christ for stating He was going to die, and go so far as to try to prevent His capture with a sword? Not even in our weakest moment would we give consideration of preventing the one thing that could save us from Eternal Separation.

God bless.

Last Edit: May 14, 2016 7:49:07 GMT -5 by Admin

Admin
Administrator

Posts: 132

Were Men Born Again Before Pentecost? (Study) May 7, 2016 5:55:41 GMT -5

Post by Admin on May 7, 2016 5:55:41 GMT -5

The Mystery of the Gospel of Jesus Christ

The next issue we will look at is something that many are unaware of, though many are familiar with the basic concept of “mystery.” Many can properly define what mystery in Scripture pertains to, which are “previously unrevealed truth/s.” As mentioned in the last section, we do not find the Disciples of Christ trusting in a Risen Savior prior to the Cross because (1) the Lord had not yet risen from the dead, (2) they understood the Prophecy concerning Messiah to be a literal/physical fulfillment, and (3) because we see that the Gospel, though mentioned specifically by Christ, was not in that Age being revealed (the Age of Law, the time in which the Covenant of Law was in effect). Again I would mention the progressive nature of revelation, and that understanding of Christ was limited, revealed to us by the Spirit of God through the Ministry of the Comforter, which is specific to this Age in which the New Covenant has been established through Christ and is in effect. Paul writes here…

1 Corinthians 2

King James Version (KJV)

1 And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God.

2 For I determined not to know any thing among you, save Jesus Christ, and him crucified.

3 And I was with you in weakness, and in fear, and in much trembling.

4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:

5 That your faith should not stand in the wisdom of men, but in the power of God.

His point is that the faith of the Corinthians stands, and should stand on the knowledge of Christ, and specifically, Christ crucified. This is, he states, the wisdom of God contrasted with the wisdom of men.

6 Howbeit we speak wisdom among them that are perfect: yet not the wisdom of this world, nor of the princes of this world, that come to nought:

The “perfect” here are not those who have matured, nor those who are sinless in their lives, but, those who have been made complete in Christ. This perfection is taught in Hebrews (and we will look at this in more detail as we go) and contrasts those who have been made complete, primarily in regards to man’s condition and relationship to God, with those who have not been. For example, the Old Testament Saint was not made complete, or as the King James translates it often, perfect, in regards to sin. As mentioned before, Old Testament Saints, though men and women of sincere faith which God regarded and by which He justified men and women, all died not having received the promise, not having been made perfect/complete. The last sacrifice they would have offered up for their sin would have been that of an animal, who died in their place. The penalty of sin is death, which is a Basic Bible Principle that has not changed over the entire course of Redemptive History. However, the physical death imposed upon the sinner in Old Testament Economies cannot be confused with eternal death. Consider the account of Uzzah in 2 Samuel 6:6-7. They had placed the Ark of the Covenant upon a cart, rather than carrying it with staves, and Uzzah placed his hand on the Ark to steady it, and because this was not allowed, the anger of the Lord arose and He smote him. Do we assume that this man will be eternally separated through that sin? I don’t think so. If he will be, it will not be because of this singular sin, but because he never came into obedience to the Will of God revealed to men in that day. The point is this, the Law brought a penalty of physical death, but that does not mean we equate that physical death with eternal separation. Man will not suffer eternal separation based on sin, but will be eternally separated because he is born in that condition, and except He come into obedience to God’s will, eternal separation will be no different than the condition of separation the lost are born into.

And I would point out that we see the perfect harmony of God’s Will throughout Scripture in every Age, for even today, under New Covenant conditions, those who are born again still sit under that Will. As I said, nothing has changed, the penalty for sin is and always has been death. Paul wrote in 1 Corinthians 11 that there were those who had died because they were unworthily partaking of Communion. Ananias and Sapphira also stand as an example of the penalty for sin being exacted upon believers for sin.

Now let’s get back the Mystery:

7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

Again, keep in mind that Paul is focusing on the Sacrifice of Christ (clarified in v.8), and here makes it clear that this knowledge was ordained before the world. I think we can view this as meaning “before the world began” based on the fact that we see this statement numerous times in Scripture. This as opposed to the concept of the Gospel being presented to the world, which while true, this would imply a general presentation, rather than how we are taught this takes place, which is through the Ministry of the Holy Spirit as the Comforter.

We see that the wisdom of God in view, which centers on Christ Crucified, was hidden wisdom. We further see that Christ’s death is central to Paul’s statement in what he next states:

8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.

The point is this: if the princes of this world, the “great men,” the “rulers,” had known that Christ’s death would bring about Atonement, they would not have crucified Christ. Think about that. First, it is an indictment of the princes of this world, and reminds us of Abraham telling the Rich Man (Luke 16) that “though one rose from the dead…they would not believe.” Secondly, we can understand the princes of this world not knowing the Gospel, but how about those who awaited in expectation of their Savior? Paul clarifies that too:

9 But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.

Paul quotes Isaiah 64:4 here, which has its first application to a context of the Restored Kingdom of Israel. Paul places this into a context of the Mystery of the Gospel of Jesus Christ, making the point no man has seen, heard, nor imagined that which God was going to do. In the day of Isaiah, this is Prophecy, and few would try to argue that Atonement had already been accomplished, or that this does not refer to a future work God would do. Yet we still see the Old Testament Saint equated, in regards to Redemption, with the Born Again Believer. So it is not only the princes of this world which were not privy to the Mystery of the Gospel, but all men. The Gospel of Christ is not something never spoken of in the Old Testament, but, just because it is spoken of does not mean that it is revealed to men. The true nature of the Work of Christ was revealed in the Old Testament in Prophecy, but understanding of that Work was unknown to men in specificity.

Let’s see how the Gospel is revealed:

10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God.

Truly the Spirit of God has always revealed to men the spiritual truths necessary for men to come into obedience to His Will. Scripture teaches three primary means of Revelation, that which is internal to man’s being…

Romans 1:18-19

King James Version (KJV)

18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.

Romans 2:13-15

King James Version (KJV)

13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.

14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another)

…through the testimony of Creation…

Romans 1:19-20

King James Version (KJV)

19 Because that which may be known of God is manifest in them; for God hath shewed it unto them.

20 For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

…and through direct revelation, which would include God speaking to men through men, directly speaking to men face to face, speaking to men in their hearts, and speaking to men through His written word.

A focus in this study is God speaking to men directly, and this is something the Spirit of God has always done. In Acts 7, when Stephen is stoned, he charges Israel, “Ye do always resist the Holy Ghost: as your fathers did, so do ye.” Because man is born separated from God, and lies in what we call the “natural condition,” he cannot perceive or receive the spiritual things of God. The contention between those of Calvinist and Arminian views on free will would end if both sides would acknowledge this very simple point. Man has free will, to be sure, but that free will can never be exercised in regards to the spiritual things of God. “Free Will” never seeks God, this too is a Basic Bible Principle. The only free will the natural man will exercise in regards to the spiritual things of God will be to reject His ministry towards them as He reveals the truth of their condition and the remedy for that condition. And we see that distinctly in regards to the ministering of the Holy Spirit in the lives of men in the Old Testament, just as Stephen testifies to. And by testimony of Scripture, we see the disciples had not known it themselves either, for if they had they would not have opposed that which would lead to Eternal Life.

But to sum up the point in this passage, we see that even at the time of Christ’s death, the Gospel of Jesus Christ was the hidden wisdom, the Mystery which no man had heard, seen, nor imagined. Had Satan himself known this Mystery, he would have assigned the most formidable security crew that could possibly be imagined, to keep Christ from any harm, and from going to the Cross. Yet Satan does the exact opposite of Peter, he uses devious methods to help that which Christ came to do come about.

Let’s next go to a statement of Paul to the Romans:

Romans 16:24-27

King James Version (KJV)

24 The grace of our Lord Jesus Christ be with you all. Amen.

25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

27 To God only wise, be glory through Jesus Christ for ever. Amen.

“Paul’s Gospel” was the preaching of Jesus Christ according to the revelation of the Mystery kept secret since the world began. That in itself should end the matter, for we can pinpoint when the Mystery began to be revealed. He states it is “now made manifest,” and we cannot escape the implication that if it is now being made manifest, it was not made manifest before. In v.27 he states that it is being made manifest by the Scriptures of the Prophets, which points to the principles of Christ in the Old Testament being used to make the Gospel of Christ manifest. We see in v.24 that God has the power to establish according to the Gospel, similar to Paul’s statement in Romans 1:16, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” The point, again, is that this was a mystery, previously unrevealed truths.

Ephesians 1:7-11

King James Version (KJV)

7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

8 Wherein he hath abounded toward us in all wisdom and prudence;

9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:

11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

The “mystery of His will” is said to be made known to them here, which includes both Jew and Gentile. The mystery in view is that He would “in the dispensation of the fulness of times gather together in one all things in Christ.” Paul points out that they have obtained an inheritance, not that they have been promised one. I would suggest that the reference to "all things in Heaven and earth" points to those who are alive, and those who had died. This indicates the "perfection" spoken of by the Writer of Hebrews concerning "just men made perfect (Hebrews 12:23)." Hebrews declares Christ's Sacrifice as the "veil" through which we go through to come into God's presence in the Holiest (of All) which is the true Holy of Holies in Heaven itself. When Christ taught about two men dying in Luke 16, He does not imply they went into Heaven, but, we see the Rich Man go into Hades (and torment), and Lazarus go into the Bosom of Abraham (and comfort). I take the position men did not go into Heaven at death under Old Testament Economies, but awaited that perfection, or, completion Christ would accomplish in regards to Eternal Redemption. Verse 10, then, can be viewed as giving us the time of Reconciliation for the Old Testament Saint. Christ liberated the Just from Hades, carried them into Heaven, thus dividing those who were reconciled when the New Covenant is established in full at the coming of the Comforter on the Day of Pentecost.

Ephesians 3

King James Version (KJV)

1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,

2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:

3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,

4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)

5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:

Again we see that the Mystery of Christ was not made known in other Ages, but, Paul states, is now being made known to men by His holy Apostles and Prophets…

…by the Spirit.

The specific point in view here is Gentile Inclusion. Under the Law, there was a general exclusion of Gentiles from the People of God, Israel, who were the Old Testament type of the One Fold God has always intended to draw to Himself. Israel was not “chosen,” but, like the Church (the Body of Christ), they were created. In this Age Gentiles are made one in Christ with Jews, thus are of the same body. What I would ask you to keep in consideration here is that again we see that the Mystery is revealed by the Spirit. We see this same statement in 1 Peter 1…

1 Peter 1:10-12

King James Version (KJV)

10 Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you:

11 Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow.

12 Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.

…in which we see that “the things now reported to men by them that have preached the Gospel with the Holy Ghost sent down from Heaven. This is again a reference to the Comforter and His ministry of revealing the Gospel in this Age. “The Spirit of Christ” truly was in the Prophets, for all Scripture and Old Testament Ministries were performed through the power of the Holy Spirit, and we recognize that Christ was God prior to the Incarnation, and that God is One. So we do not impose an understanding of this referring to Eternal Indwelling, as that would contradict Christ Himself, Who made it clear that this ministry was not being performed in past Ages. We see the unity of God in Christ's statement here...

John 14:16-18

King James Version (KJV)

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

18 I will not leave you comfortless: I will come to you.

Some will think that because the "Spirit of Christ" is declared to minister to and through the Prophets that this should be equated to the Ministry of the Comforter. But that contradicts Christ's teaching. We know that the Comforter He would send had not come, and that His Ministry would be specific to conviction of sin, righteousness, and judgment, in a context of the Gospel specifically. Secondly, we have the testimony of Scripture that the Gospel of Christ was a Mystery in past Ages. Third, we see in Peter's statement that the Prophets were "ministering unto us." Not themselves. In other words, they understood that they foretold what would take place in the future, thus did they "...search what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow." Fourth, we see that the things they "searched" are now reported by those who preach the Gospel "with the Holy Ghost sent down from Heaven (the Comforter)." And lastly, we see that the Angels had no knowledge either.

So we understand that God is God, Father, Son, and Holy Spirit, and see Christ's declaration in John 14:18 which states clearly "When I send the Holy Spirit...I will come to you." An interesting argument some present is that it is erroneous to tell people to "...ask Christ into your heart." On the contrary, it is quite Biblical, because we do not separate God into three gods, but preach the unity of God, and that He is One. When we receive the Spirit sent by Christ, we receive the Father and the Son. Hence when God ministered in the Old Testament, we understand when we see reference to the Father, Son, and Holy Ghost distinguished as the One speaking.

Ephesians 3:8-9

King James Version (KJV)

8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

Again, the context pertains to Gentile Inclusion, though this does not make the revelation of the Mystery of Christ exclusive to Gentiles only, as we have seen no man was privy to the understanding of the Mystery. And we see here that the Mystery was hid in God from the beginning of the world.

Colossians 1:25-27

King James Version (KJV)

25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God;

26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

Again Gentile Inclusion is prominent, but that does not detract from the fact that the Mystery was “hid from Ages and Generations, and is now made manifest to His Saints.” The Mystery is defined here as “Christ in you,” which we will focus more on when we look at the Eternal Indwelling of God in this Age contrasted with His presence in the lives of men in Past Ages. I will just say at this point that the Baptism with the Holy Spirit is the process by which men are immersed into God. This immersion is the union of God and man, and can be rightly said to be a “reunion” that remedies man’s spiritual death which occurred in the Fall. This is that separation that exists for every man and woman that is born into the world. When we understand this, we will better understand what it means to be Born Again.

We have looked at explicit references to the Mystery of Christ, and we have seen a lack of understanding in men in the previous section, though they have been told directly by Christ Himself that He would die. One point I would emphasize on this issue is again the progressive nature of revelation itself. While the Old Testament Prophets foretold Christ would come, we might still wonder why, when He came, men did not understand that He would die for their sins.

Consider a very familiar Prophecy:

Isaiah 53

King James Version (KJV)

1 Who hath believed our report? and to whom is the arm of the Lord revealed?

2 For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.

3 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.

4 Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

5 But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

6 All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.

7 He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

What is the Gospel?

In retrospect I think most of us can read this passage and understand it speaks of Christ coming, being rejected, and being put to death. I think we, having a knowledge not given to men in that day, can acknowledge that in view is the charge “all we” have upon us, that we are sinners. So why is it that men like Peter, who were told explicitly that Christ would die, could not understand this in a context we do? The answer lies clear, understanding has been given us by the Spirit of God Himself. Because we have seen that the Gospel of Jesus Christ was a Mystery, hidden in God and from the world from before the world began, we can understand why, when Christ was taken, the Disciples were scattered, rather than making the bold stand they will after Pentecost. We find no reason to hold them in contempt, because we understand it was not meant for them to understand the Gospel until the appointed time.

Again, the Gospel of Christ must be distinguished from a general reference to a Gospel, for we see several uses and we have to determine if they are identical in regards to revelation.

Consider:

Romans 10:13-18

King James Version (KJV)

13 For whosoever shall call upon the name of the Lord shall be saved.

14 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?

15 And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!

16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?

17 So then faith cometh by hearing, and hearing by the word of God.

18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

While the context here is primarily within the framework of this Age, the reference to “The Gospel” in regards to Isaiah can be seen. We don’t contradict what we have just looked at and nullify the teachings and example of the Mystery of the Gospel of Jesus Christ by imposing a position that here men received the Gospel of Christ during Isaiah’s ministry, but, that is precisely what many do, though perhaps unintentionally.

We go back to the principle spoken about earlier in this section in regards to the three means of revelation God employs. That is, the internal witness given to every man, the testimony of Creation, and direct revelation. I would suggest to you that the general use of the term “Gospel” refers to the revealed will of God, despite the Age or those ministering that Gospel. For men in Isaiah’s day, that which God revealed through Isaiah was the will afforded men by which they could either come under obedience to that will, or suffer the consequences. Another principle that stands with this one is the fact that no man will be excused for rejecting God’s will when they stand before Him in judgment. Because of these three types of revelation Scripture teaches, we can understand that God reveals Himself to every man and woman to the point where they can either be saved, or, they remain in a state of separation through rejecting God’s will. I can’t number the times that the fellow in deepest, darkest Africa has been brought up in Sunday Schools, where the general question is “What about someone in a remote Tribe in Africa, who has never heard the Gospel of Jesus Christ?” Well, when we consider that while the Old Testament Saints had heard of Christ, and in fact placed faith in His coming, the understanding of Who Christ was and what He would do was not given to them, which places them in an identical condition. But, what saved them was not that they had heard and had revealed to them explicit understanding of the Gospel of Jesus Christ, what saved them was coming into obedience to the Will of God that was revealed to them.

Now, let’s take that a little further and apply it to another debated issue, where we can find an application for what we are examining. The issue is whether babies “go to Hell” or not. I would suggest that throughout Scripture we are going to find a consistent teaching concerning God’s character, that He is just, and that He always, always…judges men according to their response to what He has revealed to them. Take Cain and Abel, for example. While we do not have specific revelation in Genesis that shows God commanding sacrifice for sins, the implication of the harmony of this Basic Bible Principle is that the offering of Abel was a sacrifice for sin, and Cain rejected the prescribed method. Sin, throughout Scripture, demands death. The Old Testament provision for sin was, rather than men being put to death, animals died in their place. Abel did it. Noah did it. Abraham did it. Job did it. And there is no specific instruction we know of in the case of these men, though we might look at the fact that Abraham was commanded to sacrifice. But, he was commanded to offer up his son Isaac, not an animal. It is only when God restrains his hand that an animal is provided as an offering.

Now how is that relevant to the topic at hand? Again, the point is that revelation has always been progressive, and we understand that obedience to that which is revealed is what God has always demanded. By the time we get to the creation of the Nation of Israel, and the institution of sacrificial offerings prescribed by God, we have a rich history of the same practice carried out by others. It is not until this Age opens with the establishing of the New Covenant that we see understanding given to men in regards to Atonement through Christ. Many of the issues that were mystery in past Ages are made clear only through the Spirit in His Ministry as Comforter. And at the top of the list stands the Gospel of Jesus Christ. Israel rejected the Messiah promised her primarily because He did not match what they desired. Just as Peter and the Disciples, all of Israel lay in expectation of a physical man and a physical Kingdom, and they were right, in part, in that which their hopes lay. But that Christ would come for the purpose of standing in the place of the sinner, taking upon Himself the death that all men are born on a path to, was incomprehensible to them. For this reason Peter strove to keep Christ alive physically, that this physical Kingdom might be realized, never understanding that the Kingdom of God was more than a physical building, and that the redemption they were in need of was spiritual. The Old Testament worked within a physical framework, whereas understanding of the Eternal perspective awaited that time when the Spirit of God would begin enlightening men to the Gospel of Jesus Christ.

I prefer the KJV rendering of Genesis 22:8 which states "God will provide Himself a lamb for the burnt offering," which is precisely what He did (as opposed to "God will provide for Himself a lamb...). This was, until revealed by the Spirit sent by Christ clearly a mystery to men. That Messiah would die was unthinkable, even to His closest disciples. God did indeed provide Himself as a "lamb," but even today understanding this seems, for some...yet a mystery. Understanding of the spiritual things of God, that is, that knowledge of truth men cannot, through natural birth, heritage, or determination of will be understood, can only take place when revealed by the Spirit of God in direct communication to man's heart. The Gospel of Christ is made known to the natural man by the Spirit sent from Heaven with the specific intent of convicting the sinner of sin, righteousness, and judgement, that men might know that they are not, after all, the "good guys" in their own personal tales, but in fact sinners in need of redemption. When their eyes are opened to the their utter hopelessness to be righteous, and understand their destiny is a continuance of separation from God, it is then they understand that only Christ, because only He is righteous, is the only remedy for their condition. This is the Gospel of Jesus Christ made known to men in this Age. But the bad news (awareness of sin and its consequences) goes hand in hand with the Good News, that Christ died for us that our separation from God might end. That the death we lie in as natural men might end in eternal life bestowed by Christ to those that will believe the truth imparted to them by God.

God bless.

Last Edit: Nov 14, 2016 8:43:51 GMT -5 by Admin

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Were Men Born Again Before Pentecost? (Study) May 10, 2016 9:07:22 GMT -5

Post by Admin on May 10, 2016 9:07:22 GMT -5

The Baptism with the Holy Spirit: Part One

The Promise

Man has a singular problem, he is not born into relationship with God. While we see in the Lord’s discussion with people during His ministry there is a general Fatherhood of God over mankind which is based on His creation of man, we cannot equate this with becoming sons of God. Christ rebukes those who lay claim to God as Father, and denies this, stating they are children of the Devil:

John 8:39-44

King James Version (KJV)

39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.

40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham.

41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God.

42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

43 Why do ye not understand my speech? even because ye cannot hear my word.

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.

We might be tempted to say, “Well, He is only talking about these people, not everyone.” And that is what we will look at as we go. Notice that doing the works of Abraham (which would evidence faith in God) results in a designation of being Abraham’s children, or Abraham’s seed. This steps into that arena of faith, through which the faithful of the Old Testament are recognized as being among those that were of the Household of Faith. Again we stress that though men awaited Regeneration, this does not negate the fact that there were men of faith in the Old Testament. However, we look at the promises of God and understand that a promise is still a promise until it is fulfilled. Let’s take a look at the most detailed promise of New Birth in the Old Testament:

Ezekiel 36:21-27

King James Version (KJV)

21 But I had pity for mine holy name, which the house of Israel had profaned among the heathen, whither they went.

22 Therefore say unto the house of Israel, thus saith the Lord God; I do not this for your sakes, O house of Israel, but for mine holy name's sake, which ye have profaned among the heathen, whither ye went.

23 And I will sanctify my great name, which was profaned among the heathen, which ye have profaned in the midst of them; and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes.

We first understand a few basic truths, first, God Created Israel to be a Witness Nation for Him, that they be the means of revelation to the world of a people of God and of God Himself. It is often said that Israel is “the chosen people,” but that is not only inaccurate, but lends itself to the notion that this privilege was bestowed on them based on who they were. Israel is the result of, again…promise. Abraham obeyed God, and God promised Abraham a heritage and that he would bless all families of the earth. As revelation unfolds, we come finally to the revelation of the Mystery of the Gospel, and understand that the “seed” that takes prominence in regards to the promises of God is singular, and speaks of Christ, not the children of Abraham in general (Galatians 3:16). We see another Mystery closely associated with the Mystery of the Gospel of Christ, and that is Gentile Inclusion. God has never overlooked the faith and obedience of any man, whether they are of Israel or of the Gentiles. The unrevealed Gospel of the Old Testament makes it clear God has always included the Gentiles in His Redemptive Plan.

The promise we are looking at here comes at a time when, because of her sin, Israel is in a divided state, and suffering the consequences of sin. Above we see that God plans to do a work which is not based on merit on the part of Israel, but for His Name’s sake. Again, we see that one result of this work is that His name be sanctified in Israel before the Heathen. As mentioned before, Prophecy can have more than one application (which we do not confuse with “meaning”) and according to the revelation of this day (Ezekiel’s), it has first application to Israel herself. This is a work God will do specifically for Israel. Because the Gospel of Jesus Christ is yet a Mystery, it is not understood that God will bring both Israel and Gentile together into one man, ending the separation that stood prior to the Cross and Pentecost.
Now let’s look at some specific promises:

24 For I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land.

We can see a fulfillment in the return of Jews to the land, however, we do not see it fulfilled in completion, as we will one day see Israel restored to a glory they never knew before. This promise must accompany all promises for us to see a fulfillment in full. An example might be our view of the Kingdom of God. There are three primary “Kingdoms” we could consider in Scripture, the first being the temporal Kingdom established in the hearts of His people (which is exampled in the Nation of Israel), the second being the Kingdom which shall be established in the Millennial Kingdom, and the greatest of these being the Realm of God which we know as Heaven, which is the abode of God. We can see that the first, which is the Kingdom established in the hearts of the faithful, has always existed here on earth. Hebrews 11 testifies of the faithful, and while they were of the household of faith, we are told those Old Testament Saints did not receive the promises, and that they were not made “perfect,” or, complete without us. This promise has, I believe, several applications we can understand. God will first bring His people back into the land, and the Prophecy of Revelation confirms that there will be Jews in the land at the time of the Tribulation. But, we also see another fulfillment at the end of the Tribulation, at which time the nations are gathered, and the Sheep (believing, still physically alive) are separated from the Goats (unbelieving, still physically alive). The Goats will enter into eternal damnation (though they are not cast into Hell at this time, but into Hades), and the Sheep will enter into that Kingdom prepared for them from the foundation of the world (Matthew 25:33-34). So we can expect both to be fulfilled, because that is how God has always fulfilled Prophecy, to the jot and tittle. Here is the basis for the expectation of Israel as they sat under the domination of Rome, that the land be restored to them as it was in her glory days and they were a powerful nation.

25 Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

Here is the promise of cleansing. A people given to idolatry will be cleansed of their idols, and when this promise is fulfilled, they will worship God. We note that the Lord foretold that day when men would worship in spirit and in truth, another example of a yet future fulfillment of the promises given in the Old Testament. I would mention also that the “washing” or “cleansing” that’s takes place here is not, as Peter states, a “putting away of the filth,” or in other words, an outward physical washing accomplished with physical water. The cleansing in view is spiritual, hence Paul speaks of “the washing of regeneration.” Christ cleanses His Church with the washing of water by the Word. And what we see is that no man is regenerated apart from the Gospel. The entire focus of the Comforter’s Ministry is to convey the truth of the Gospel to the lost, that they might understand their condition, repent, and turn to Christ for salvation from the destiny that lies before them.

26 A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.

Both “heart” and “spirit” can be seen to speak to the mindset of the individual. The Lord is not speaking about physical surgery in regards to the heart, but about changing a hard heart to a heart that is not "stony." We see similar statements such as in Ezekiel 11:17-20, but again we consider multiple application of prophecy, and note something a little different in this passage, which we will get to. Secondly, we see a new “spirit” given. Recall John and James asking if they should call down fire from heaven to consume the Samaritans, and they are rebuked, the Lord saying “…ye know not what spirit ye are of.” Another possibility I think we can say is not in view is the essence of spirit which gives men physical life. This is an unlikely meaning in view because they already have that. Nor, would we think it refers to the Spirit of God, because that is distinguished in the next statement of the promise given here:

27 And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

And this promise is going to be a specific promise we will look at. We can see God giving men new hearts and spirits in the Old Testament, and we see Him cleanse men from sin, but, we must identify the meaning of this promise. I would point out at this time that we seldom recognize the importance of this statement when we consider Regeneration. We can say that obedience to God is always a result of the work God performs in our hearts, and that as Christians we can ascribe obedience to the indwelling of God, rather than pat ourselves on the back for our own efforts. Some might object to the idea of Christians “keeping God’s statutes and judgments,” but I ask…why? Scripture testifies of the heart of God Himself, and God is consistent in His will. The penalty for sin has always been death, for example, and we see this principle exampled in Ananias and Sapphira, who, when they lied to God, were put to death. We don’t view God as being different in the Old Testament and in the New, we understand what is different. A few things we have looked at are first the revelation provided to each Age, which is different. Understanding of the Mystery of the Gospel was not given them in those days. We also understand that the Covenants are different. Then, they were under the Covenant of Law. Now, we are under the New Covenant. The promises of the New Covenant were not fulfilled under the Covenant of Law, they were still promises men lay in expectation of being fulfilled. If more Christians understood this, we would have far fewer Christians confused as to whether we “keep the Law” or not. The promise “I will put my Spirit within you” could also be viewed as a reference to the mindset of men, exchanged for the mindset of God. While I think this is true, because we do have an understanding of the “spirit” of the Spirit, I think we can safely say this aspect of change is covered in the prior promise of the new heart and spirit. We have the mind of God because we are indwelt by God. We have eternal life because we are indwelt by He Who is Eternal.

Again, this is the clearest statement of the promise of new birth in the Old Testament, where we see the elements of regeneration given in a manner which cannot be confused as something that took place in Ages prior to Christ’s death, and the revelation of the Mystery of the Gospel of Christ. We will now look at a few passages that confirm that the promise given here, that God would put His Spirit within people that they might fulfill His will. Let’s start with another Prophecy by John the Baptist:

Matthew 3:11-12

King James Version (KJV)

11 I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:

12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

First, consider the Prophet John, and that which the Lord states about him: “Verily I say unto you, among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.” I think we can see another distinction drawn by the Lord between those who are “born of women” and those who are born of God. Because we know that men cannot enter “the Kingdom” except they be born of God, the distinction is significant. So we see those who are in "the Kingdom" in view are contrasted with John, which marks a distinct separation between John and the "least in the Kingdom." This does not mean that John was not “saved,” it simply implies that in view is the Promised Kingdom, which men looked for one which was temporal, we understand to be that Kingdom which is eternal. So we see a distinction between men of faith “born of women,” and men of faith born of God (Baptized with the Holy Spirit).

The scene here is that men were coming to John to be baptized as a public profession of repentance for sin. They did not receive repentance by being baptized, repentance had already taken place. John rebukes the Jews and Pharisees for coming to be baptized, and demands they “prove it,” to sum it up. He then makes the statement above, and contrasts his baptism with that which is to come, that is, Christ baptizing with Spirit and with fire. It seems only reasonable to see v.12 as defining those two baptisms, those being baptized with the Holy Ghost are those who will be gathered into His garner (which speaks of eternal salvation), whereas those who are baptized with fire will be destroyed, burned up with unquenchable fire, a familiar concept used by Christ to speak of eternal damnation. And what we note is that Christ is not yet baptizing with the Holy Ghost and with fire.

There are two primary understandings taught concerning the Baptism with the Holy Ghost, first, that this simply speaks of the empowerment of the Holy Ghost among believers, which many will teach is identical to the empowering of the Spirit in the Old Testament. Yesterday I called in to a popular Bible question and answer program, and asked the host if he took that view, to which he replied “Absolutely it means empowering.” He then went on to tell how he always asks the Lord to empower him before going on the air. I then asked him, “Then we are to continually ask the Lord to baptize us with the Holy Ghost?” He said yes, and put me off the air.

But we have to ask, if Christ was not baptizing with the Holy Ghost when John prophesies of this, what do we make of this? We see without question that the Disciples of Christ were empowered by the Spirit for ministry, for they cast out devils, healed, and preached the Kingdom Gospel. According to our radio show host’s understanding…

…we have to conclude that they were baptized with the Holy Ghost.

Right?

But Scripture makes it clear, that Christ is not baptizing with the Holy Ghost yet, and Christ will refer to John’s baptism and contrast it with the Baptism with the Holy Ghost:

Acts 1

King James Version (KJV)

4 And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me.

5 For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence.

Notice that the Baptism with the Holy Ghost is said to be the “promise of the Father,” which the Disciples had heard from Christ. We will look at the specific teaching they heard from Christ, and see that we cannot confuse the Baptism with the Holy Ghost with empowerment, but that it correlates to the fulfillment of Promise, which Christ establishes had not yet been received by the Disciples. Before we do that, consider the question then asked by the Disciples…

6 When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

We see that their understanding is yet carnal (meaning natural, temporal, not sinful), which is understandable, as the Mystery of the Gospel has still not yet been revealed. They still have the understanding they had when Peter rebukes Christ for suggesting He will die at the hands of wicked men, when he took up a sword to physically prevent Christ from being taken, and when he, and all the Disciples abandoned Christ (Peter Himself denying vehemently, with cursing, that he did not even know Christ). If we understand John 14-16 and that it is prophetic in nature, then we will not get confused in John 15 when the Lord exhorts them to “abide in me.” Which not one of them can be said to have done. In a conversation with the grandson of a famous preacher of yesteryear, this point (the Disciples did not abide in Christ after being told to in John 15) was addressed with a response which equated "abiding" with obedience. He went so far to say "Sometimes I abide, sometimes I don't abide," to which I told him, "No, you don't sometimes abide and sometimes don't." The reason this is not possible is because we see the result for those who do not abide, they suffer eternal judgment. Christ makes it clear in John 14:6, "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." Just as in John (the Baptist's) prophecy, this terminology contrasts eternal life with eternal judgment.

The Lord does not rebuke them for their question, nor does He deny this will take place, but states…

7 And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

The understanding they had was not one of error, for God will fulfill His promises to Israel, but, when that takes place is not yet revealed unto men, it is not for them to know at this time. And it is always amazing to me that they even ask when what will be revealed in not many days hence is that which Christ taught them.

We see the Baptism with the Holy Ghost, which is the receiving of the promised Spirit, distinguished from the empowering they will receive after they have received the Holy Ghost:

8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.

They will indeed be empowered when they have received the promised Spirit, and at that time, having had the Gospel of Jesus Christ revealed to them, they will immediately begin to preach the Gospel of Jesus Christ.

We see another quotation of John’s prophecy here:

Acts 19

King James Version (KJV)

1 And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper coasts came to Ephesus: and finding certain disciples,

2 He said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost.

3 And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism.

4 Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus.

5 When they heard this, they were baptized in the name of the Lord Jesus.

6 And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.

This passage is usually only brought up when people debate the Gift of Tongues, which is sad, because something far more important is in view: the receiving of the Holy Ghost. And this is because a distinction is not drawn between receiving the Holy Ghost and receiving empowerment or gifts.

Paul asks simply, “Have you received the Holy Ghost,” to which they reply “We have not so much as heard there be any Holy Ghost.” Think about that: did John fail to understand and teach that there was a Holy Spirit? Not at all. In fact He prophesied of Christ baptizing men with the Holy Spirit. In view is not knowledge as to whether there is a Holy Spirit (for this was general knowledge), but specific knowledge concerning men receiving the Spirit of God. Paul then asks “unto what were you baptized?” And it is here that we see, not just a distinction between the two baptisms, but the necessity of receiving the Holy Spirit. Now I would ask that you consider if giving this an application where these men are born again believers who are at this time “empowered,” evidenced by the Gift of Tongues and prophesying…makes sense. At first glance, sure, however, we see that Paul contrasts John’s baptism of repentance with belief in Christ. These men had not yet heard the Gospel, had not received the Holy Ghost, and were not associated or identified with Christ. These men are told that, rather than being content having been baptized by John, they were to believe on Jesus Christ. And it is when men do this they receive the Holy Ghost. And that is precisely what happens here. Paul preaches the Gospel of Jesus Christ, they believe, and receive the indwelling of God.

At this time I would like for us to consider a few aspects of water baptism contrasted with the Baptism with the Holy Spirit. In doing this, we see some distinctive differences between baptisms as contrasted with being Baptized with the Holy Spirit.

1. We understand based on John’s testimony that Christ is the Baptizer.
2. Christ baptizes with the Holy Spirit (water is never involved).
3. Christ was not baptizing men during His ministry (John 4:2).
4. We do not see the Disciples themselves baptized in the Name of Christ.
5. Baptism is an identification with someone or something.

We will take a look at Baptismal Regeneration, an erroneous doctrine of men, in more detail at some point in this study (because this erroneous doctrine is a large contributor to the confusion that abounds concerning the Baptism with the Holy Ghost), but for now I will give these simple points that help us to distinguish the receiving of the Promised Spirit and why we would not view this as being fulfilled in the Old Testament (which includes everything prior to Pentecost). Again we understand that Christ was not baptizing during His ministry (John 4:1-2), and that the Disciples had not been baptized with the Spirit as these fellows in the desert had not been. While we do not undermine Christ’s command to the Disciples to baptize in the Name of the Father, Son, and Holy Ghost, we must distinguish between Christian Baptism and being Baptized with the Holy Ghost. And when we consider that on the very day of Ascension, when Christ returns to Heaven, the Disciples still awaited being baptized with the Holy Spirit, we cannot, as many do, equate this Baptism with those which went before it. We cannot equate this Baptism with empowerment, because we see that it has a beginning in Redemptive History. That beginning is placed after Christ’s return to Heaven by both His specific teaching as well as the testimony of Luke. When we equate this with empowerment, we violate two principles, first that this was a promise that can be seen as unfulfilled in Acts 1:4-5, and secondly it undermines the magnitude of salvation in Christ, which. Over and over we see mention of the coming of the Comforter as something that will take place in the future, yet many will impose this into the Old Testament by equating the empowering ministry of the Holy Spirit in the lives of believers with the Eternal Indwelling of God promised in Prophecy.

So let’s consider the points above: Christ is the Baptizer, and He baptizes with the Holy Ghost. The significance of this is that first, we do not see Christ baptizing men with the Spirit in either the Old Testament or His Ministry. We know this because John makes it clear that this baptizing is a future event. Secondly, physical water is not the medium, the Spirit of God is. Third, we see the Disciples receive the Spirit of God, as Christ told them they would after He left, and makes it specific, “…not many days hence.” Lastly, for now, we see that like our wandering disciples of John, being baptized with the Holy Spirit identifies those baptized with Christ, nothing else, nor anyone else.
That we can distinguish between the Spirit being given and the distinctive ministry He would perform under New Covenant conditions can be seen in a number of places, and the correlation between receiving the Spirit and eternal life can also be seen:

John 7:37-39

King James Version (KJV)

37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.

38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.

39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)

We know that the Spirit of God has always ministered in and through men, but, we see that here He (the Spirit in view, Who is the Comforter) “is not yet given.” Christ makes it clear that those who would believe on Him would have “rivers of living water flowing out of their bellies.” What He is stating is that the day is coming when those who believed on Him would receive eternal life, and this is directly correlated to the giving of the Spirit.

Christ distinguishes between the Spirit being with the Disciples and being in them, and contrasts that this Comforter would be with them forever as opposed to His own soon departure:

John 14:15-17

King James Version (KJV)

15 If ye love me, keep my commandments.

16 And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever;

17 Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

Again, we do not deny that the Spirit of God has always been in the world (and always will be), but we do see the distinction drawn between the Spirit that would come and the Spirit being with them in that day. This does not mean we are speaking of different Spirit's, but differing ministries of the same Spirit, Who is God Himself. Here Christ makes a distinction between the current ministry (the Spirit being with them) and the one to come, where He would be in them. The primary issues involved that separate Old Testament Economies from the establishment of the New Covenant have to do with promise and its fulfillment. Unknown to the Disciples and Israel as a whole was God’s redemptive work through Christ. They expected a temporal Kingdom with a descendant of David upon an earthly throne that would never end. But it would not be until Christ had died for their sin that they could come to believe on Him in that context. And this would not take place until the Mystery of the Gospel was revealed to them. And the Gospel would not be revealed to them until the Comforter had come:

John 16:7-9

King James Version (KJV)

7 Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

8 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment:

9 Of sin, because they believe not on me;

The “Comforter” the Lord refers to here is the Promised Spirit of Prophecy. Here we see that He will convict the world of sin, righteousness, and judgment. I provide v.9 to highlight conviction of sin which will begin when the Comforter comes. How He will do this is very simple, He will enlighten men to their condition, which will bring repentance, and, because He will reveal the Mystery of the Gospel, men will turn to Christ in faith. We do not deny that repentance is seen in the Old Testament, but, we have to keep in mind that repentance fell within a framework of revelation that did not allow men to understand that which God would accomplish through Christ. We do not deny men had faith in God and hope in Christ, but, neither do we impose an understanding which cannot be seen even in the Disciples, and that we are told specifically was not revealed to men in past Ages.

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Were Men Born Again Before Pentecost? (Study) May 11, 2016 11:40:42 GMT -5

Post by Admin on May 11, 2016 11:40:42 GMT -5

The Baptism with the Holy Spirit (Part Two)

Eternal Life

One of the issues we must consider in regards to being baptized with the Holy Ghost is eternal life. We might see a conflict with our understanding of salvation in the Old Testament on this issue, because it calls into question whether men were saved then. If they didn’t have eternal life, then how could they have been saved? This is how: they were justified. The Old Testament Saint stood in a position of being justified by God for their faith and obedience to His revealed will. But, we also know that the Life Christ came to give is distinguished from the life provided in the Old Testament. Manna, for example, is contrasted with the True Bread, which Christ defined as “His flesh,” or in other words, the body prepared of God for that ultimate sacrifice for man’s sin. So we can say that the justified Saint of the Old Testament was just as secure in his or her salvation as we who receive the Promise/s of God are. Let’s start this out with a statement made by Paul:

1 Corinthians 12:12-13

King James Version (KJV)

12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.

13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

We are “baptized” into one Body and all made “to drink into one Spirit.” The first question I would ask is, if we are now being baptized into one Spirit…what took place before, if so be that men have always received the Holy Spirit in a New Covenant sense? Secondly, Paul makes it clear that both Jew and Gentile are baptized into one Body, which did not take place under the Law, for Gentile Inclusion is distinctly an element of the New Covenant (contrasted with the Law which separated Israel from the rest of the Nations) and salvation in Christ.

Paul also wrote:

Romans 6

King James Version (KJV)

3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?

4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

This statement is hotly debated among Theologians, but the statement seems clear enough: Those of us who were/are baptized into Jesus Christ were also baptized into His death…this is why we are baptized (by water) to represent the death of the old man. Two baptisms in view here, the first being baptized into Jesus Christ, which is the Baptism with the Holy Spirit, where we are placed in Christ. This spiritual reality is pictured in obedience to the command to the disciples to baptize in His Name, that is, Christian (water) Baptism. Many will adopt a notion that they “died spiritually” on the Cross with Christ, which makes little sense when we consider that if this were true…then we would have to conclude that both Christ and we ourselves died for our sins, which stands in direct contradiction to one of the most fundamental truths of the Gospel of Jesus Christ…

…He died in our place.

Secondly, we see in the Gospel accounts that Christ was forsaken of men, and that not one, not even from among His closest disciples, hung with Him there on the Cross. While it might sound “spiritual” to make such a statement, it denies the singular truth that only Christ could, through His offering of Himself, atone for the sins of a man without that man dying for his own sin.

Let’s take a look at another statement Paul makes:

Galatians 3

King James Version (KJV)

1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?

2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Paul makes it clear that these men received the Spirit through faith. Not through the keeping of the Law. Secondly, he points out that having begun in the Spirit, it is absurd to now revert to the works of the Law, the implication being that it is through the Spirit that we are made perfect (and this speaks of progressive sanctification in the life of the believer). The “truth” Paul conveys to them is that Christ crucified was preached to them, and that through that preaching they received the Spirit of God, and now err because they are trying to now be made perfect through keeping the works of the Law. This pertains to righteousness in the life of the believer, and from both an eternal perspective as well as a temporal perspective, as Paul states in the previous Chapter (Galatians 2:21), “If righteousness come by the works of the Law, Christ is dead (has died) in vain (for nothing).” He goes on to say:

4 Have ye suffered so many things in vain? if it be yet in vain.

5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

In other words, is the Law associated with God’s ministry among those who believe? By extension, those among believers ministering, are they doing so through keeping the Law, or performing the works of the Law?
Now let’s look at the focus, eternal life as relevant to the Baptism with the Holy Spirit, and to do this, we will begin in John 3:

John 3

King James Version (KJV)

1 There was a man of the Pharisees, named Nicodemus, a ruler of the Jews:

2 The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.

3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

This passage is used to prove that men were born again prior to the coming of the Comforter and Pentecost, and is at face value the strongest argument given. The argument goes as follows, “The Lord would not have told Nicodemus that he must be born again…if it couldn’t happen at that time.” Again, at face value, sounds convincing. The problem with that argument is this: Christ told men to believe on Him as well, so where do we see that taking place according to the Gospel Mystery? In other words, we do see many profess belief and even faith in Christ prior to His death on the Cross, but, we do not see the first person trusting in Christ based upon His death, burial, and resurrection.
That’s an important fact to recognize, is it not? When the Gospel of Christ was preached by the Apostles, they preached Christ crucified. They did not preach that men must simply believe in Messiah.

Secondly, we consider the statement, which is best translated as “Except a man be born from above, he cannot see the Kingdom of God.” This may sound irrelevant to Nicodemus’ statement, but it is not. Nicodemus here professes belief that Jesus is from God, but, he does not recognize Christ fully. He believes God is with Christ, rather than the essential truth that Christ was God with us.

Third, we look at Nicodemus’ response to this statement:

4 Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?

Just as we see in Acts 1:4-6, here we see a carnal, or temporal, or earthly understanding expressed by Nicodemus. There are arguments offered to dismiss that Nicodemus did not understand what the Lord said, but we will see the Lord confirm Nicodemus’ physical understanding. Keep in mind that Nicodemus was a prominent teacher of Israel, and a few things we might expect in his understanding is that he awaited the same Kingdom the Disciples did (which was an earthly Kingdom), and that relationship with God was through their heritage. I have heard it said Nicodemus’ response could be viewed as metaphorically speaking about “starting all over again,” something that would be offensive to one of such notable position in Israel. The bottom line being…he didn’t understand, and we ask ourselves why. I would again point out that we are viewing this in retrospect, having received the Spirit of God as well as the revelation provided to us in this Age. Nicodemus, though, should have immediately thought of the promises of God, Ezekiel 36:21-27 being first on the list.

Before we look at the Lord’s next statement, consider what the Lord is saying, that men must be “born from above” in order to enter the Kingdom of God. If one has not entered into it, the only possible corollary is that they are not in the Kingdom of God. Now one thing that I feel is essential to placing this conversation into its proper context is understanding that the Lord is not revealing the Gospel Mystery here, but that He is teaching within the framework of the revelation provided through the Law. Now what Kingdom of God was revealed through the Scriptures? The Kingdom that they understood and awaited, that is, the restored Kingdom of Israel with the Son of David upon the throne. And we can see in related Prophecy that not one person will enter into the Millennial Kingdom. However, this applies to that Kingdom which would soon be revealed by the Spirit, one which was eternal, which went beyond that physical Kingdom promised. This Kingdom is the Kingdom we become part of when we are “born from above” in this Age, which is the same thing in view when we see reference to being “born again” and “born of God.” In view is regeneration. Christ defines this as being “born of the Spirit:”

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.

6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit.

The Lord clarifies that physical birth is not in view, and distinguishes physical birth from being born of God. And here we see that if one is not born of the Spirit, he cannot enter into the Kingdom of God. It is amazing that the New Birth does not get more emphasis than it does when it is the absolute requirement of God that we be born again. In regards to being “born of water,” we again consider the cleansing of regeneration, which is accomplished, not by the putting away of the filth of the flesh, but by the Word of God. Some take this to speak of water baptism, but we must remember that regeneration is a spiritual resurrection of man who is born out of relationship with God, and that nothing which is physical contributes to this event. Christ is the Baptizer, and it is Spirit, not water that He baptizes with. John did not prophesy “He shall baptize you with the Holy Spirit, fire, and water,” but as we have seen water is three times contrasted with the Baptism with the Holy Ghost.

This statement to Nicodemus precedes the most well-known passage in Scripture:

John 3:14-16

King James Version (KJV)

14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

15 That whosoever believeth in him should not perish, but have eternal life.

16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

Here we see mention of the Gospel, in that Christ states “…as Moses lifted up the serpent, even so must the Son of Man be lifted up.” In Numbers 21:1-9 we see the account of sin being judged. They complained against God’s will and provision, thus God sent serpents among them. God provides salvation from this judgment by having Moses construct a “fiery serpent” which was placed on a pole, and all those bitten, if they looked upon it, would live. Here we see the Lord equate His death to that event (metaphorically), in that those who would look upon Him might not only live, but have eternal life. Now consider the import of this in regards to our topic: the death of Christ is a significant element of the Gospel, and it is looking to the Christ Who was “lifted up” that men can obtain eternal life. And the obvious truth is that it would not be until Christ was lifted up, and arose the third day, that men would be able to trust in Christ in that context.

John begins his Gospel speaking about being born of God:

John 1:11-13

King James Version (KJV)

11 He came unto his own, and his own received him not.

12 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:

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

Again we consider that we know when Christ came, and we understand that His coming was the fulfillment of the Prophecy concerning Messiah. Again we cannot impose fulfillment of promise before it is actually fulfilled. Here we see the Incarnation (God taking upon Himself the flesh of man) tied directly to men being born of God. In view is the fact that the Word (John 1:1-3) manifested in the flesh and dwelt with men (John 1:14), and we know when that took place. It is not attributed to an event or events in the Old Testament, but is specific to the Son of God coming into this world. We also note that while “His own,” Israel, did not receive Him, those who did were given power to become sons of God. They become sons of God by being born of God, or in other words…regenerated. Being born of God is distinguished from being born of blood (by heritage or physical birth), born of the will of the flesh (man’s determination), nor of the will of man (man’s determination for other men), but they were, by receiving Christ, born of God, and born of God's will. Now when we impose this into the Old Testament, we would have to say that men received the Risen Christ prior to His Incarnation and His death, burial, and resurrection. And this does not agree with the revelation afforded us in the New Testament.

Eternal life is what Christ states those who believe on Him will receive, and so we keep in mind that the Gospel centers on Christ’s Sacrifice, and that it is in this key element that men must turn in faith to. Believing that Christ died in their place.

1 John 5:11-12

King James Version (KJV)

11 And this is the record, that God hath given to us eternal life, and this life is in his Son.

12 He that hath the Son hath life; and he that hath not the Son of God hath not life.

At this time we have a focus on the Baptism with the Holy Spirit and eternal life, and here John states that eternal life is in Christ, and those that have the Son have life. Those who do not have the Son do not. This is stated on the heels of another passage pertaining to being born of God:

1 John 5

King James Version (KJV)

1 Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

2 By this we know that we love the children of God, when we love God, and keep his commandments.

3 For this is the love of God, that we keep his commandments: and his commandments are not grievous.

4 For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.

5 Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

Note these points in this statement (and I will only make points relevant to our current topic):

1. Those who believe that Jesus is the Christ are born of God.
2. Those born of God overcome the world.
3. Faith (in Christ) is how we overcome the world.
4. Those who believe that Jesus is the Son of God overcome the world.

What we can conclude from this statement is precisely what we see in the Gospel of John, that being born of God requires faith in Christ, that He is the prophesied Christ, and that He is the Son of God. Again, this is not something revealed to the Old Testament Saint. This raises the question, “Are you saying that the Old Testament Saint did not have eternal life? Yes. One might argue that the Old Testament Saint did have eternal life, because Christ makes it clear, when denying the doctrine of the Sadducees, that God is “not the God of the dead, but of the living,” which illustrated that men of faith like Abraham had not ceased to exist. But, can I remind you that the unjust had not ceased to exist either? And we will discuss why men did not go to Heaven to be in the presence of God prior to the Cross at some point, but for now, I will just say that the Old Testament Saint, though being declared just by God, all died apart from the Atonement of Christ. When they died, the last sacrifice for sin/s that would have had offered up in their behalf was the sacrifice of an animal.

The reason they would not be considered to have received eternal life is primarily because this provision is distinct to this Age and the New Covenant. This is why the Writer of Hebrews (ultimately the Holy Spirit Himself) goes to much trouble to make it clear the Old Testament Saint was not made perfect in regards to remission of sins. The transgressions that were under the Law were redeemed at the time of the Cross, and it is through His death that we, and the Old Testament Saint…receive eternal redemption:

Hebrews 9:12-15

King James Version (KJV)

12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.

13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?

15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.

The Writer draws a distinction between that which was incomplete and that which was complete. Remission of sins, the Tabernacle, The High Priest, and the standing of the believer. Remember we are not trying to deny believers or men and women of faith in the Old Testament, simply pointing out the differences between the Covenant of Law (and all preceding Covenants, though the Covenant of Law is the primary Covenant in view in Hebrews) and the New Covenant. When we can do this much of what is controversial and confusing for many people in Hebrews is cleared up.

Keep in mind this is being spoken to Hebrews who have been under the Law. The only means of remission of sin they knew was that provided throughout the Old Testament, that is, animal sacrifice. We know that the blood (death) of bulls and goats could not take away sins, hence we understand why those sacrifices were incomplete. It is not until Christ dies, as it states here, that eternal redemption is accomplished. If Scripture teaches that the transgression of the Old Testament Saint was redeemed by the blood (death) of Christ, can we somehow impose a redemption prior to His death? When we do that the inevitable implication is that we equate those sacrifices with the Sacrifice of Christ. And if Scripture teaches that eternal redemption is accomplished by and through Christ, shall we impose eternal redemption upon those who have not trusted in the Risen Christ, nor received the Spirit that is sent after Christ returns to Heaven? Scripture does not do that, so we must conform our understanding to what Scripture teaches.

The Baptism with the Holy Ghost is the placement of the believer into Christ, as we have seen, and this is foretold by Christ in regards to what would take place after His departure:

John 14:21-23

King James Version (KJV)

21 He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.

22 Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

23 Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

Note that the Lord states He and His Father will come unto those who love Him and “make their abode” with them. This is referring to what will begin to take place after His departure and the sending of the Spirit, Who is called the Comforter. We see numerous mentions of God’s indwelling of the believer, and both the prophetic nature as well as the eternal nature of that indwelling should be kept in mind (John 14:16-17). Let’s take a look at another statement relevant to this:

Revelation 3:20

King James Version (KJV)

20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

The exhortation to the Seven Churches is to “overcome.” John defines overcoming as something that results through faith in Christ as the Son of God, believing that He is the Christ. The primary focus of the Person of Christ is that He is, in both Old and New Testament, the means of redemption. Here the Lord stands at the door, and seeing that God has always ministered to the heart of man, I think we can see this as metaphorically referring to man’s heart. The exhortation is to overcome, which is a demand that men believe, not halfheartedly as the Laodiceans, but in truth. If they should do that, He will come in to them. This is a statement referring to the Eternal Indwelling.

John 14:20

King James Version (KJV)

20 At that day ye shall know that I am in my Father, and ye in me, and I in you.

“At that day,” which again shows that this was not taking place at the time. The work which would begin when the Lord returned to Heaven and He has sent the Comforter would be unlike anything the world had seen before. This does not deny men were in relationship with God in the Old Testament, but, we can see the means of relationship with God that was provided then, and contrast it with the means of relationship provided through the New Covenant, which benefits could not be received until that Covenant was established. Being baptized with the Holy Spirit is the process of men being placed in Christ, and when that takes place, we can understand that we are in God the Father, Son, and Holy Ghost, and that He is in us. The Holy Spirit would come upon people then, but comes into people now, and this on an eternal basis.

Last Edit: May 15, 2016 8:18:15 GMT -5 by Admin

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Were Men Born Again Before Pentecost? (Study) May 13, 2016 6:58:30 GMT -5

Post by Admin on May 13, 2016 6:58:30 GMT -5

Born Again

At this time I would like to present specific Scriptures that refer to the New Birth. As mentioned previously, the terms born from above, born again, regeneration, and born of God all refer to the same concept taught in Scripture. Being born again is a spiritual resurrection of men who, because they do not have Christ, have no life. In view is the distinction between physical life, and eternal life which has as a source the Son of God, Jesus Christ:

John 1

King James Version (KJV)

1 In the beginning was the Word, and the Word was with God, and the Word was God.

2 The same was in the beginning with God.

3 All things were made by him; and without him was not any thing made that was made.

4 In him was life; and the life was the light of men.

We know Who is in view because we are told here…

John 1:14

King James Version (KJV)

14 And the Word was made 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.

So we see that the Word of God was “made flesh,” and Christ is the central focus of this passage. In Him was life, and that light was the life of men. We keep in mind that men have a spirit and a body. But, what he lacks is the life bestowed through union with God. God told Adam that the day he ate of the Tree of Knowledge of Good and Evil, he would die. And Adam did die, not physically, but spiritually. He maintained his own spirit, but, the spiritual union with God was severed, and that condition was passed down to Adam’s descendants. We see this principle taught in several places, so let’s take a look at just a few:

John 6:48-50

King James Version (KJV)

48 I am that bread of life.

49 Your fathers did eat manna in the wilderness, and are dead.

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die.

In view is a contrast between the provision given men in the Old Testament and the provision of Christ Himself. Here He makes it clear that the “fathers” received that former provision but are dead. Those who partake of the “bread which comes down from Heaven (Christ)” may eat and not die. So we see Christ distinguish between the two provisions for sustenance of life. This does not mean that the fathers passed out of existence, but that in view are two entirely different concepts, physical life contrasted with eternal life. Not only is the life bestowed different, the Lord makes it clear that this provision comes through His coming from Heaven. We cannot, then, impose this as taking place prior to His Coming.

John 6:51-53

King James Version (KJV)

51 I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.

52 The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?

53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

The Lord makes it clear, except a man believe on Him…he has no life. Again, this is not referring to physical life, but the life only He can provide, which is eternal life, which we have through the indwelling Spirit:

Romans 8:9-11

King James Version (KJV)

9 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.

10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.

11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.

2 Corinthians 5:13-15

King James Version (KJV)

14 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead:

Ephesians 2:1,5
King James Version (KJV)

1 And you hath he quickened, who were dead in trespasses and sins;

5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)

While men had, and have, physical life, the desperate need is eternal life. Christ is the source for that life, and bestows it upon those that believe on Him. When one does that, they are born of God. Again we see when this begins in the timeline of Redemptive History:

John 1:11-13

King James Version (KJV)

11 He came unto his own, and his own received him not.

12 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:

13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

It is when the True Bread came from Heaven to bestow that life. The Word, John tells us, came unto His own (Israel), and His own received Him not. But, those that did receive Him were given the power (which is distinct to His Incarnation) to become sons of God. It is at the time the Word was made flesh that the opportunity to be made sons of God began. While men are called sons and daughters in the Old Testament, because we see the distinction that work being performed in this Age is new, we do not equate the two.

How He is received is by believing on His Name. What that entails is accepting God’s testimony of His Son, that He is Who He is said to be, and that He did what He said He came to do, which is bestow eternal life through the offering up of His Body. Like the serpent lifted up in the wilderness, all who look to the Christ Who was lifted up will be saved. We again stress the Ministry of the Comforter, which takes us to our next passage, where we will see that the Word of God plays a large role in salvation. Remember that the revelation provided from God has been progressive, and what is revealed is distinct to its own Era, or Age. In this Age the revelation provided to men through the Comforter is the revealed Gospel of Jesus Christ.

Peter thought the subject of being born again was important enough that he mentions it twice in the first Chapter of his first Epistle:

1 Peter 1

King James Version (KJV)

3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,

4 To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you,

5 Who are kept by the power of God through faith unto salvation ready to be revealed in the last time.

In other words, we are “born again unto a living hope” and note carefully…by the Resurrection of Jesus Christ from the dead. This is, as Paul states in Titus 3:4-5, according to God’s mercy. Again we see new birth linked to Christ and His death as the source. Peter goes on to say…

1 Peter 1:18-25

King James Version (KJV)

18 Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;

19 But with the precious blood of Christ, as of a lamb without blemish and without spot:

20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you,

Again we see Christ’s coming being distinguished as foretold and ordained of God, but manifest in these last times.

21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:

We are cleansed by obeying the truth…through the Spirit. And this is precisely what Christ told the Disciples the Spirit He would send would do. He, the Spirit, the Comforter, would not speak of Himself, but glorify Christ.

23 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

We are “born again” by the Word of God. In view is a pretty simple concept: men receive the truth from the Spirit of God, Who in this Age is convicting the world of sin, righteousness, and judgment. Understanding is given to the natural mind and heart that they might know the Way of truth, which is faith in Christ. This results in either repentance or rejection. Men become aware that they are sinners (sin), that Christ is righteous (righteousness), and they understand their separation from God and the destiny that lies before them (judgment). I think most of us would acknowledge that one of the primary reasons we turned to Christ for salvation was simply recognition that Hell is a real destination and our fear of that outcome. But because the natural man is prone to a hard heart, rejection is not only possible, but as Christ taught…likely. Christ taught a many/few ratio between believers and unbelievers. The Spirit of God reveals to men the truth of the Gospel, and no man is born again apart from the Gospel of Jesus Christ. We cannot impose salvation in Christ to people who have never heard of Christ, can we? While the Old Testament Saint obeyed God, and was declared just by God, justification was a result of faith, not the works of obedience to God’s will. That is not to negate that God reveals Himself to all men in one of the three primary ways discussed earlier, whether it be that internal witness given to all men, the testimony of Creation itself, or direct revelation as provided in His Word (whether spoken, through Prophets, or the written Word). I take the view that those that have not heard the Gospel in this Age are not without hope of God’s mercy, because this is the same mercy we see displayed throughout the entirety of Old Testament Economies. However, we know God is just and will judge all men according to their response to that which He has revealed to them. For that fellow in deepest darkest Africa which has not heard the Gospel, but, has been obedient to that which God has revealed to him, I believe he has hope when he stands before God. But that does not mean we equate this to the New Covenant provision of new birth, but simply view those who have not heard the Gospel to fall under an Old Testament standard of grace and mercy. Take, for example, the death of a baby, would we deny the hope of mercy for that child? Of course not. When that child is judged, like all men, they will be judged according to the response they have had, and seeing they have never had opportunity to obey, I believe God will be merciful to them. There is a principle taught in Scripture that we see which teaches accountability for what we know. James, for example, teaches that we “be not many masters,” or, “teachers,” because we shall receive the greater condemnation, or, judgment (James 3:1). In Hebrews 10:26-29 we see this principle again, when the Writer contrasts unbelievers who were under the Covenant of Law and rejected that Covenant with those who reject Christ, His Sacrifice, the New Covenant, and the ministry of the Comforter (the Spirit of Grace). He asks the simple question, “How much sorer do you suppose…shall they be punished?”

The point being this: prior to the revelation of the Mystery of the Gospel of Jesus Christ, men were held accountable for that which was revealed to them. In this Age, men who hear the Gospel are held more accountable, specifically because it is God directly revealing to men the truth of the Gospel of Christ. Men are not saved simply because they hear a sermon, or read from the Bible, the Comforter comes along beside them and opens their natural minds to the truths that are conveyed to them. The false teachers of 2 Peter 2, likened to the false prophets of the Old Testament (which again distinguishes the distinction of this Age from others), are said to have known the Way of Truth…and turned from it. The principle of accountability is again seen in Peter’s conclusion that “…it would have been better for them not to have known the way of truth, than, after they have known it… to turn from the holy commandment delivered unto them.” How was the commandment delivered to them? Through the Gospel preached and the Ministry of the Comforter, which allowed them to recognize truth which, when they rejected it, brings about a greater judgment upon them. No man will stand before God and say “But…you didn’t tell me!” This is not even true for those who lived prior to the revelation of the Gospel Mystery, for Paul states that those who did not obey then are without excuse (Romans 1:20).

Peter contrasts the physical with spiritual:

24 For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

We are born again by obeying the truth, which is the Gospel of Christ, made known to men by God, the Holy Spirit. He brings conviction to the lost, and they respond, either receiving the truth or rejecting it.

James 1:17-18

King James Version (KJV)

17 Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.

18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.

James echoes John’s statement in the first chapter of his Gospel that we are born of God according to His will. Not ours, not others’, but God’s will. We are considered “first fruits” because there is yet the physical resurrection we are promised by God, at which time we will be glorified, even as Christ was. Ultimate Redemption awaits the Eternal State, at which time we see this current Creation pass out of existence and God creates a new heaven (not His Eternal Abode, but that which we call the universe) and a new Earth. This is the ultimate Kingdom in view that Christ teaches, “Except a man be born again (from above, of God)…he cannot enter into the Kingdom of God.”
We see, as Paul also taught, that salvation is the gift of God. When we are born again we stand in a position of the first fruits of a people that will be One Fold in the Eternal State. And the Lord will not change His mind about us, but has given us the Spirit as the guarantee of our eventual salvation in Eternality. And we note that James makes it clear that being born of God, which is equivalent to salvation in Christ…is a gift.

Titus 3:4-5

King James Version (KJV)

4 But after that the kindness and love of God our Saviour toward man appeared,

5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

When did “the kindness and love of God our Savior” appear? When He began saving men by the washing of regeneration and renewing of the Holy Ghost. This does not imply that God was unkind prior to this Age, but our recognition of God’s work on our behalf in redemption is now being understood, as it was not in past Ages. That which was, as Paul states, “hidden,” has been revealed unto man.
In v.5 we see two phrases, “the washing of regeneration” and “the renewing of the Holy Ghost.” The first is easy enough to understand. In view we have the cleansing of new birth, and we look back to the promises of God in regards to redemption. We are washed with pure water, which is the Word of God. Christ told the disciples they were “clean through the Word He had spoken to them (John 15:3), which gives us an example of this process. We look into the Word of God, which shows us our sin. In Ephesians 5:25-27, we are told that Christ gave Himself for the Church (the Body of Christ), that He might “sanctify and cleanse it with the washing of water by the word.” And when we recognize the statements of Peter and James which correlates to new birth, we see that regeneration does not separate the hearing of God’s Word from salvation. And specifically it is the revealed Gospel of Jesus Christ through which we are saved, and brought to the point where we turn to Christ in faith and are born again, born of God, and become His children in the eternal perspective. We have the life which has as its source the Person of Jesus Christ.

Now let’s consider the second phrase, “the renewing of the Holy Ghost,” which most will assume refers to the Holy Spirit renewing the one born again. Since regeneration speaks already of those saved being made new, it is more likely we can see something else in view. And when we consider man’s separation from God, and this being the condition that has to be remedied in order for men to come into eternal relationship with God, the most likely meaning intended is this refers to the renewing of the relationship between God and man. Remember, Christ made it clear that He and the Father were one. But, He foretold of the day that was coming when not only would we know He was in the Father, but that He (They) would be in us, and we in Him. Consider Paul’s statement in regards to the new creature:

2 Corinthians 5:17-19

King James Version (KJV)

17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.

18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.

In this we see the fundamental truths of new birth. First, we see we are placed into Christ. Secondly, we see that God reconciles “the world” to Himself by (through) Jesus Christ. Third, we see that those who are reconciled minister to the effect of reconciliation for others. Lastly, we see that God was in Christ, and this was the means of “renewing” the relationship that had to be established in order to remedy the separation men are born into.

While men had relationship with God in the Old Testament, we see the New Testament distinguish Christ’s ministry of reconciliation with what has passed before. For example, Israel was created that they might be a people in relationship with God, and they were. In John 15 Christ states “I am the True Vine,” which confuses many, some to the point where they deny the simple principle of the Security of salvation, simply because they do not understand the difference between the eternal relationship established for those born of God, and the temporal relationships of past Ages. The Nation of Israel and the Covenant of Law was the “Vine” of the Age of Law. Relationship with God was provided to Israel through the Covenant of Law. When Christ states “I am the True Vine,” what He is telling the disciples is “I am the true means of relationship with God…abide in me.” For the First Century Jew, there was the upcoming decision they would make, to embrace the Risen Christ, or to maintain the Covenant of Law. John 14-16 centers primarily on what was about to take place, and while most read John 15, and see Christians told, basically, “Do not become apostate as Christians,” nothing could be further from the truth. This would undermine many teachings in the New Testament which make it clear that salvation in Christ is an irreversible event in the life of the believer. But, if we understand that the disciples still awaited being placed in Christ, which would take place when they were baptized with the Holy Ghost on the Day of Pentecost, the confusion is cleared up. Paul would go on to further illustrate “branches” who did not abide, and because they believed not on Jesus Christ, were “cut out.” The Tree of Romans 11, and the “vine” of John 15…both speak of the provision of God. I ask the question, “What is the “vine” spoken of in John 15 that is not the True Vine? It’s there, what is it? If there is a True Vine, then there is a vine which is not the True Vine, right? Simply put, the True Vine is the means of relationship that was pictured in the Nation of Israel and the Covenant of Law. The Book of Hebrews devotes much time to drawing distinctions between the provision of the (Covenant of) Law, and the provision that was a picture for. Israel was the People of God that was the type of the Church. The High Priest was the type of our Great High Priest. The sacrifices of the Law pointed to the Sacrifice of Christ. The Tabernacle was a picture of coming into God’s presence.

And all of these were earthly types, or figures, or shadows of the “good things that were to come.” But they were not the reality.
So despite the fact that Israel was in relationship with God, we look at some simple truths which distinguish that relationship with the relationship we have in and through Christ. Their sins were forgiven through animal sacrifice, but, that remission of sins was not complete, thus were the sacrifices continually offered. But, according to the Writer of Hebrews, “by one offering He has made complete forever those who are sanctified (Hebrews 10:14).”

Once we see the magnitude of God’s Work through Christ, and stop equating it to the provision of the Old Testament, we can make sense of the passages that have been for centuries hotly debated, which divide the Body of Christ in the very sectarian division Paul rebukes in 1 Corinthians 1. But if we equate salvation in Christ with the salvation of the Old Testament, we make the mistake of imposing fulfillment of promises clearly seen as only fulfilled in Christ. David, for example, was in relationship with God, to be sure, but, who among us, understanding God’s promise, would echo David’s appeal “take not thy Holy Spirit from me?” The Eternal Indwelling of God that is promised by God in the Old Testament, taught by Christ in the Gospels, and revealed to men in this Age is in fact the guarantee of God that He will finish the work He has begun in us.

Last Edit: May 13, 2016 6:59:21 GMT -5 by Admin