Sunday, May 12, 2024

Resurrection - When? Where? For Every Calling?

Saints Rising

1 Corinthians 15:35

But some man will say, How are the dead raised up? and with what body do they come?

The historical fact of the Resurrection of Jesus Christ is a matter of evidence, and the doctrinal consequences of this stupendous miracle belong to everyone, but this study is particularly concerned with Dispensational Truth. Apart from the actual record of The Resurrection given in the Four Gospels, no one passage is of such outstanding importance as 1 Corinthians 15. Let us, therefore, give this Chapter our consideration.

The structure of 1 Corinthians 15 as a whole

A 1 Cor. 15:1-11. The evidence and evangelistic importance of the resurrection of Christ.

A 1 Cor. 15:12-34. The fact of the resurrection of Christ and of man.

A 1 Cor. 15:35-58. The manner of the resurrection.

Resurrection dominates the Chapter, some phase of it being present throughout the whole discourse. The opening section is concerned with the gospel and its connection with the Resurrection of Christ. Let us, therefore, consider 1 Corinthians 15:1-11 in detail.

1 Corinthians 15:1-11
The evidence and the evangel

A 1 Cor. 15:1-2. The Gospel -- 'I preached' ‘Ye received.'

B 1 Cor. 15:3. The gospel no human invention?
                     'I delivered unto you that which I received.'

C 1 Cor. 15:3-4. Evidence of Scripture
              a Christ died.
                   b He was buried.
                        c He rose again.

C 1 Cor. 15:5-8. Evidence of eye-witnesses.
              a Seen of Cephas.
                   b Then of the twelve.
                        c Seen of 500 brethren.
              a Seen of James.
                   b Then of all the apostles.
                        c Seen of me also.

B 1 Cor. 15:9-10. Paul's apostleship, no self-appointment
                        'Yet not I but the grace of God.'

A 1 Cor. 15:11. 'I or they' 'So we preach' 'So ye believed'.

This clears the ground for the great controversy. All the apostles preached Christ was risen. The Corinthians believed it was a vital part of the Gospel of their Salvation, and many eyewitnesses were still living who attested to the fact; this converging evidence the Apostle brings to bear upon the doubts of the Corinthians regarding the fact and then the doctrine of the resurrection of the dead.

We are now ready for the fuller structure of 1 Corinthians 15:12-34. First of all, it is important to realize that after the introductory words of 1 Cor. 15:1-11 which we have briefly considered, the remainder of the Chapter is one whole. Let us see this first:

1 Corinthians 15:12-58

A 1 Cor. 15:12. The fact of resurrection. 'How?'.

B 1 Cor. 15:13-33. Adam and Christ. Death destroyed. 'When?'.

C 1 Cor. 15:34. Exhortation. ‘Awake.'

A 1 Cor. 15:35. The manner of resurrection. 'How?'. 'With what?'.

B 1 Cor. 15:36-57. The first and last Adam. Death swallowed up. 'When?'.

C 1 Cor. 15:58. Exhortation. 'Be stedfast.'

It will be recognized that the pair of members denominated B and B contains the great theme of the passage, and the doctrine is crystallized in the name 'Adam.' We shall see this more clearly as we proceed, but it is important to realize the unity of the theme at the beginning of the study.

We can now go back to the first half of this section and give it closer attention.

1 Corinthians 15:13-33

A 1 Cor. 15:13-18. The fact of the Resurrection and its relation to doctrine.

B 1 Cor. 15:19. The fact of Resurrection and the present life.

C 1 Cor. 15:20-28. The fact of Resurrection and the purpose of the ages from the Second Coming to the end of the Mediatorial Kingdom.

B 1 Cor. 15:29-32. The fact of Resurrection and the present life.

A 1 Cor. 15:32-33. The fact of Resurrection and its relation to practice.

It will be seen that just as in the preceding section, the apostle's first emphasis is upon the historical fact and not upon the doctrine that is based upon it. If Christ indeed rose from the dead, then whatever varieties of opinion may be held, that fact remains and necessitates the fulfillment of the great plan of redemption. By comparing the corresponding members of the structure set out above, it will be seen that the apostle brings the fact of resurrection to bear upon doctrine and practice, the trials and experiences of this present life, and the great reconciliation towards which the purpose of the ages slowly but surely moves. Let us examine each section. First, we have the bearing of the Resurrection upon doctrine.

1 Corinthians 15:13-18

a 1 Cor. 15:13. If no Resurrection.

b 1 Cor. 15:13. Christ not raised.

c 1 Cor. 15:14. If Christ is not raised.

d 1 Cor. 15:14-15. Preaching and faith are in vain. False witness.

a 1 Cor. 15:16. If no Resurrection.

b 1 Cor. 15:16. Christ not raised.

c 1 Cor. 15:17. If Christ is not raised.

d 1 Cor. 15:17-18. Faith is vain, yet in sins. Sleepers in Christ perished.

The section 1 Cor. 15:13-34 is introduced by the question of 1 Cor. 15:12:

‘Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead?'

We have here an argumentum ex absurdo. The apostle had established upon indubitable evidence and the testimony of Scripture that 'Christ rose again the third day.' How, therefore, could anyone say, 'There is no resurrection of the dead,' for if the Resurrection is proved to have taken place once, it may take place again.

'If the species be conceded, how is it that some among you deny the genus?' (Alford in loco).

1 Cor. 15:13 takes up the other position and shows its disastrous results:

‘But if there be no resurrection of the dead, then is Christ not risen.'

If it is absurd and unphilosophical to give credence to the idea that there shall be a resurrection of the dead, it renders also faith in the Resurrection of Christ absurd and vain too. Pursuing this aspect, the apostle, with relentless logic, shows that those who deny the doctrine of the Resurrection deny the whole scheme of salvation. The apostles' preaching would be vain. The word literally means 'empty.' Their proclamation would be like sounding brass or tinkling cymbals. So also their faith was vain who had put their trust in the Christ they had preached. Then for a moment, the apostle pauses to consider the position in which this denial placed the apostles themselves -- men who had hazarded their lives for the truth they believed -- men who had all to lose and nothing to gain in this life by their testimony -- these must be branded as false witnesses of God, if Christ rose not from the dead, for they declared that God had raised Him from the dead as the very basis of their evangel.

Notice further the way in which the impersonal doctrine of the resurrection is used interchangeably with the historical fact of the Resurrection of Christ. He does not say, 'Whom He raised not up, if so be that Christ rose not,' but 'Whom He raised not up, if so be that the dead rise not,' and that this is the thought, 1 Cor. 15:16-17 show:

‘For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins.'

Surely the apostle perceives, and would have us see, that Christ took no empty title when He called Himself 'The Son of man.' His Resurrection is the pledge, not merely of the resurrection of some, but of 'the dead.' We shall see that this thought is embodied here when we come to the central passages which speak of Adam. The apostle's final exposure is given in 1 Cor. 15:18:

‘Then they also which are fallen asleep in Christ are perished'.

Words could not more strongly plead for the absolute necessity of the resurrection. The apostle had no place in his teaching for 'a never dying soul'; immortality was a part of his Gospel, but it did not pertain to the human soul by nature; it was found only in Christ. This gift of immortality, however, has not yet been given to any believer. Further on in this Chapter, he shows that this mortal puts on immortality at the time of Resurrection. With one sweep, the apostle disposes of the idea of a conscious intermediate state, or that at death, the believer passes straight away to heaven or to paradise. If there is no resurrection, and if Christ is not raised, there is not even a state of hopeless despair or unclothed waiting, but all will have perished. John 3:16, so often quoted and so little studied, places perishing as an alternative to everlasting life. In 1 Thessalonians 4:13-18, when the apostle would comfort the mourners, he does not adopt the language of our hymn books or of poets and say to the sorrowing ones that their departed friends were then with the Lord, and therefore they should rejoice; what he does say is, that when the Lord comes, all will be raised and reunited, 'Wherefore comfort one another with these words.' (1 Thess. 4:18). If we do not feel that our all hinges upon the fact of Christ's resurrection and our own, then we have not the same faith as the apostle who penned 1 Corinthians 15:18.

One verse only now intervenes between this long argument and the triumphant assertion of positive truth. That verse just pauses to reflect upon the hopeless state of the Christian in this life:

'If in this life only we have hope in Christ, we are of all men most miserable' (1 Cor. 15:19).

Commenting upon such a statement is unnecessary. All who have sought to live godly in Christ Jesus have realized that it involves, to some degree, loss in this life and forfeiture of some of its advantages.

The apostle now opens up the great spiritual fulfillment of Israel's feasts. The great type that supplies the theme of this Chapter is that of Israel's Feast of the Firstfruits. Let us see its setting:

1 Corinthians 15:20-23

a 1 Cor. 15:20. Now is Christ risen.                                             1st Coming

b 1 Cor. 15:20. Type Firstfruits.

c 1 Cor. 15:21. By man came death.

d 1 Cor. 15:21. By man came Resurrection.       The Seed

c 1 Cor. 15:22. In Adam, all die.

d 1 Cor. 15:22. In Christ all made alive.

b 1 Cor. 15:23. Christ the 'Firstfruits.'                                 2nd Coming

a 1 Cor. 15:23. They that are Christ's.

The Risen Christ is called 'The Firstfruits'. This fact begins and ends the section. Every statement found within these two bounds must be related to the Scriptural concept of a Firstfruits. Those who fell asleep are said to have fallen asleep 'In Christ.' Is that a Scriptural way of speaking of the unsaved? Will the unsaved be those who are Christ's at His coming? Would a sheaf of early ripened Wheat be a 'firstfruit' of a mixed harvest of both wheat and tares? 'If the firstfruit be holy, the lump is also holy.' That is true when spoken of an elect people as were Israel, but is it not a contradiction to speak of all men universally as though they were or could be an 'election'? The harvest of which Christ was the Firstfruits was to incorruption, to glory, to immortality.

From Gospel and faith, the apostle now goes further back to the connection that Christ's Resurrection has with the whole seed as viewed in Adam, showing that Christ must be raised from the dead for the accomplishment of the gracious purposes of God. The firstfruits indicate this. There are eight occurrences of the word aparche, 'firstfruits', in the New Testament. Eight is the dominical number, the octave, the new start, the resurrection. The eight references are as follows:

'Because creation itself shall be delivered from the bondage of corruption ... ourselves also (groan) which have the firstfruits of the spirit' (Rom. 8:21-23 author's translation).

'What shall the receiving of them be, but life from the dead? For if the firstfruit be holy, the lump is also holy' (Rom. 11:15-16).

'Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ' (Rom. 16:5).

'But now is Christ risen from the dead, and become the firstfruits of them that slept.' 'Christ the firstfruits' (1 Cor. 15:20-23).

'Ye know the house of Stephanas, that it is the firstfruits of Achaia' (1 Cor. 16:15).

'That we should be a kind of firstfruits of His creatures' (Jas. 1:18).

'The firstfruits unto God and to the Lamb' (Rev. 14:4).

It will be seen that the reference in Romans 8 links the type to the deliverance of creation from the bondage into which Adam's sin subjected it. James, too, speaks of firstfruits, 'His creatures'. Romans 11 uses the word for the remnant of Israel. Now what common bond is there that will bring these passages together? There is one word, the keyword of the period under review, reconciliation. This is implied in Romans 8 and expressed in Romans 11:15. Immediately following the word reconciliation (A.V. atonement) in Romans 5, we read, 'Wherefore, as by one man sin entered into the world, and death by sin.' This is implied in 1 Corinthians 15 by the connection which we have noticed between firstfruits and Adam in the other passages.

There is no actual reference to this type of the firstfruits in the Epistles of The Mystery. The Resurrection of Christ in the sphere of The Mystery goes back further still and places the title ‘Firstborn from the dead’ in line with 'Firstborn of all creation.' Leviticus 23:10-11 must be considered in order to see the type in its original setting:

'Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the Lord, to be accepted for you: on the morrow after the sabbath, the priest shall wave it.'

There is an undoubted prophecy in this type of the Resurrection of Christ. The first day after the Passover Sabbath was the actual day upon which Christ rose from the dead. The apostle does not detail the outworking of this great type beyond that which immediately applies to the believers of the period, whose hope was the parousia of the Lord. The Resurrection and The Hope of The One Body, as revealed in the Prison Epistles, written after Acts 28, find no mention here. Neither is there anything said of 'the rest of the dead' that 'lived not again till the thousand years were finished.' Paul is not teaching here the reconciliation or expounding the great purpose of the ages; he is rather correcting the error of the Corinthians on the one subject of The Resurrection and bringing this great type to bear upon them in order to reveal the tremendous issues that rest upon that fundamental doctrine.

The 'Coming' of Christ here is the parousia. This word means His personal presence and is found in the Papyri in reference to the coming of a king (Teblunis Papyri No. 11,657).

'We now may say that the best interpretation of the primitive Christian Hope of the parousia is the old advent text, Behold thy king cometh unto thee' (Deissman, Light from Ancient East, page 372).

Its first occurrence is Matthew 24:3. It comes again in Matthew 24:27, Matt. 24:37, Matt. 24:39; also in 1 Thessalonians 2:19; 1 Thess. 3:13; 1 Thess. 4:15; 1 Thess. 5:23; 2 Thessalonians 2:1-2 Thess. 2:8; James 5:7-8; 2 Peter 1:16; 2 Pet. 3:4; 1 John 2:28. It is associated with the time when the earth will be like it was in the days of Noah; with great signs in the heavens; with the man of sin and the temple; with the period immediately after the Great Tribulation. Paul never uses the word parousia in his later epistles for The Hope of The Church of the One Body. It is limited to the period covered by the Gospels and the Acts and is associated with the people of Israel and with the day of The Lord.

The death brought in by Adam is removed by Christ in the case of some believers at His Coming, in the case of others, after the Millennium. He is the Firstfruits. The Corinthians are now one step further to the realization of the fundamental importance of The Resurrection. The very goal of the ages is impossible without it. This is shown in the verses that follow:

1 Corinthians 15:24-28

A 1 Cor. 15:24. The end.

B a 1 Cor. 15:24. when He delivers up the kingdom.

b 1 Cor. 15:24. when He abolishes all rule.

c 1 Cor. 15:25. For He must reign.

d 1 Cor. 15:25. Till all enemies under foot.

d 1 Cor. 15:26. The last enemy; death abolished.

c 1 Cor. 15:27. For He hath put all things under His feet.

b 1 Cor. 15:27. when The one exception.

  a 1 Cor. 15:28. when The Son Himself subjected.

A 1 Cor. 15:28. That God may be all in all.

There is no word for 'cometh' in the original of 1 Cor. 15:24. It simply reads 'Then the end.' Some understand the words to mean 'Then the end rank,' but we can find no justification for such a rendering. Cremer, in his note on to telos, says that this word does not primarily denote the end, termination, with reference to time, but the goal reached, the completion or conclusion at which anything arrives, either as issues or ending or as a result, acme, consummation, e.g., polemon telos, 'victory' (literally, 'the end of war,' end, not measuring time but object); telos andros, 'the full age of man' (not the end of man -- death), also of the 'ripening of seed.' In Luke 1:33 and Mark 3:26, the idea of termination seems uppermost. The idea of issue, end, and conclusion is seen in Matthew 26:58, 'To see the end'; James 5:11, ‘Ye have seen the end of the Lord'; 1 Peter 4:17, 'What shall the end be of them that obey not the gospel?'

The idea of a goal reached is seen in Romans 6:21, 'The end of those things is death'; Philippians 3:19, 'Whose end is destruction.' So also 2 Corinthians 11:15; and Hebrews 6:8. When the apostle wrote the words of 1 Corinthians 15:24, 'Then the end,' what goal had he in view? What is the object of resurrection? Does it not take man back into the place intended for him in the Divine purpose, for which sin and death had for a while rendered him unfit? The goal, this end in view, is contained in the words of 1 Corinthians 15:28, 'That God may be all in all.' Although 'the end' is mentioned immediately after The Resurrection of those who are Christ's at His parousia, it is not attained without a reign of righteousness and a rule of iron. The uninterrupted statement at the end is as follows:

'Then the end, when He shall have delivered up the kingdom to God, even the Father ... with the object that God may be all in all' (1 Cor. 15:24-28).

The reader is aware, however, that the end is not attained in this unbroken sequence. The first 'When' is conditional upon the second, 'When He shall have abolished all rule and all authority and power.' This will not be affected by one grand miraculous stroke but by the reign of Christ as King, 'For He must reign till He hath put all enemies under His feet.' He reigns 'till'; His reign has one supreme 'end,' and that end cannot be reached while one unsubdued enemy exists. All this, be it noted, is long after the Millennium.

In this category comes death, the last enemy of mortal man. 'Even death, the last enemy, shall be abolished.' This is included in the Divine purpose, 'For He hath put all things under His feet.' The resurrection, therefore, is absolutely essential to the fulfillment of the great purpose of God.

But it may be asked, Can such an expression as ‘destroyed' or ‘abolished' speak of resurrection? Take the statement of 2 Timothy 1:10:

'But now is made manifest by the manifestation of our Saviour Jesus Christ, Who abolished (katargeo) death, and illuminated life and incorruptibility through the gospel.'

This refers to the Lord Himself in the first instance. He abolished death when He arose from the dead. Not only did He abolish death, but He commenced that destruction of all rule and power which He will carry through when He sits upon the throne of His glory:

'That through death He might destroy (katargeo) him that had the power of death, that is, the devil' (Heb. 2:14).

Other passages illustrating the meaning of katargeo ('put down,' 'destroyed' 1 Cor. 15:24-26) are Romans 6:6; 1 Corinthians 2:6; 1 Corinthians 13:11; 2 Corinthians 3:7; Ephesians 2:15; 2 Thessalonians 2:8. When we read 'all rule and all authority and power,' we may be inclined to make too wide a sweep, but the corrective of verse 26 enables us to see that we are dealing with enemies. There are two distinct actions and two distinct classes in view in these verses. The enemies are 'abolished,' but others are 'subdued.'

This word 'subdued' (hupotasso) is a cognate of tagma, 'order,' 'rank,' of 1 Cor. 15:23, and looks to the perfect order and alignment that will characterize the Kingdom of Christ. It is used of Christ Himself in the words, 'Then shall the Son also Himself be subject unto Him ... that God may be all in all' and He will not be put down as an enemy. The first occurrence of the word is beautiful in its suggestiveness. That One, of Whom it was prophesied that 'all things should be subjected beneath His feet,' did not presume to act out of harmony with the Father's will for Him during His boyhood, for:

'He ... came to Nazareth (with His parents), and was subject unto them' (Luke 2:51).

In Romans 8:7, the two words 'enmity' and 'subjection' are seen to be irreconcilable:

'The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.'

The word 'subject' involves the idea of a 'willing surrender.' All must come down on that day. Some by being ‘abolished' or 'destroyed,' others by a willing surrender like unto that of the Son of God Himself. In Romans 8:20, it is revealed that the creation has become involuntarily subjected to vanity, and this cries aloud for that willing submission of all things to the true goal of all creation, Christ. The word is used in Philippians 3:21, where the transforming of the body of humiliation is said to be according to the self-same energy whereby He is able to subject all things unto Himself. Surely this cannot include the power that destroys -- it is foreign to the thought. Destruction or subjection is the idea of 1 Corinthians 15.

While this chapter is mainly concerned with the human phase of the great purpose of God, as expressed in the words 'in Adam,' nevertheless, the reference to 'all rule and all authority and power' goes beyond the sphere of Adam. Before the Son delivers up The Kingdom, all rule, authority, and power will be abolished (arche, exousia, dunamis). These are the principalities and powers of Colossians 1:16 and Ephesians 1:21. They are linked with death in the closing verses of Romans 8:36-39, over which the believer is more than a conqueror. Ephesians 6:11-12 reveals that The Church of The One Body has principalities and powers among its spiritual enemies, and Colossians 1:16-20 shows that some principalities and powers will be reconciled. Once again, we are forced to see that the reign of Christ before 'the end' is reached will be a process of discrimination. Some will be 'destroyed,' others will be 'reconciled,' and when all enemies have been abolished and all the redeemed and unfallen brought into perfect line with the great Archetype of all (subjection carries with it the idea of perfect order and harmony), then 'the end' is reached and God will be all in all.

There is a tendency on the part of some expositors to wander outside the passage and introduce subjects that are quite foreign to the intention of the apostle. This is so with regard to the word 'death.' What 'death’ is intended in 1 Cor. 15:26? The subject is introduced in 1 Cor. 15:21 definitely and exclusively. There can be no doubt as to what is intended:

'By man came death ... as in Adam all die' (1 Cor. 15:21-22).

'Death is swallowed up in victory' (1 Cor. 15:54).

Its sting is removed (1 Cor. 15:55), which sting is sin (1 Cor. 15:56). Death, here, refers to that which came into the world as a consequence of Adam's transgression.

By comparing the two balancing portions of this chapter together, we shall get further and fuller light on the whole subject. The two portions are balanced in the structure:

1 Cor. 15:13-33. Adam and Christ - Death destroyed ‘When?’

1 Cor. 15:36-57. The first and last Adam - Death swallowed up. 'When?'

The differences in everyone's 'order' are amplified (1 Cor. 15:23 with 1 Cor. 15:37-44).

The nature and relation of Adam is explained (1 Cor. 15:21, 1 Cor. 15:22, 1 Cor. 15:28 with 1 Cor. 15:45, 1 Cor. 15:47, 1 Cor. 15:49).

The nature and relation of Christ is explained (1 Cor. 15:20-22, 1 Cor. 15:28 with 1 Cor. 15:45, 1 Cor. 15:47, 1 Cor. 15:49).

The meaning of the destruction of death is given (1 Cor. 15:26 with 1 Cor. 15:54).

The time periods are illuminated (1 Cor. 15:24 with 1 Cor. 15:54).

These amplifications by the apostle of his own words are worth more than libraries of other men's thoughts, and give us inspired explanations, which, to see, is to come under an obligation to accept and hold against all theories. Let us briefly notice these Divine amplifications in the order in which they occur.

(1) Every Man in His Own Order (1 Cor. 15:23);
Amplification (1 Cor. 15:37-44)

In the first passage, only one order of the redeemed is indicated, viz.: 'They that are Christ's at His coming.' The amplifying verses 1 Cor. 15:37-44 keep within these bounds and do not add other orders, but rather shew the variety of ranks that will be found among the redeemed at that time. This explanation arises out of the answer to the question of 1 Cor. 15:35, 'But some will say, How are the dead raised up? and with what body do they come?' The apostle's answer is short and pointed. 'Thou fool!' The question 'How?' is not always a question of faith or leads to edifying. The Lord has nowhere revealed 'how' the resurrection will take place; He has revealed the fact for our hope and our faith. The apostle, for an answer, calls the questioner's attention to a phenomenon of the physical world:

‘That which thou sowest is not quickened (made alive, as 1 Cor. 15:22), except it die; and that which thou sowest, thou sowest not that body that shall be, but bare (naked) grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased Him, and to every seed his own body’ (1 Cor. 15:36-38).

There is much food for thought here. Many Christians wonder how it is possible for the individual dead body to be raised and ask many questions to which no answer is available. One might ask them a question in this form. A certain man 3,000 years ago died and was buried. Five hundred years later, the elements that composed the first man's body became the body of another man. He also died, and each five hundred years, the same elements became the body of another man. At the resurrection, whose body would it be, for all these men had it? The answer would be, 'Ye do err, not knowing the Scriptures nor the power of God.' First of all, Scripture does not speak of the resurrection of the body but of the resurrection of the dead. The body that God gives at the resurrection will be in accord with the believer's rank. 'There are heavenly bodies, and earthly bodies.' These words do not refer to the 'heavenly bodies' of astronomy but to the resurrection bodies of believers. In the resurrection, there will be some raised to sit at the right hand of God far above all; some will walk the streets of the New Jerusalem; some will inherit the earth, and for each sphere of blessing, an appropriate body will be given. ‘How' God preserves the identity and individuality of each soul is not explained; possibly, the explanation would not have been intelligible to us even if it had been given. Then as to the differing 'ranks':

‘There is one glory of the sun, and another glory of the moon, and another glory of the stars: for star differeth from star in glory. So also is the Resurrection of the Dead.' (1 Cor. 15:41-42),

That is, each is raised with a different body, and the glory of one raised believer will differ from another, 'every man in his own rank'. The contrasts between the body which we have ‘in Adam’ and that which God will give ‘in Christ’ are given:

Corruption          .....     contrasted with incorruption

Dishonor             .....     contrasted with glory

Weakness           .....     contrasted with power

A natural body  .....     contrasted with a spiritual body.

The 'sowing' here in each of the four instances must not be translated as the death and burial of a believer. When seed is sown, it must be alive, or nothing will come of it. If living seed is sown, it dies and lives again. That is the teaching here. The 'sowing' is our birth into the life of the Adamic race, and the 'raising’ is our new birth into the life of Christ.

Following this statement, the apostle says, 'There is a natural body; there is also a spiritual body.' This is a revelation. The conception which is formed of life after death by the religions of men is that of disembodied spirits or souls, but the resurrection necessitates a body. The word 'natural’ is psuchikos and occurs in 1 Corinthians 2:14. James 3:15 translates it as ‘sensual.' The word 'spiritual’ (pneumatikos) is contrasted with the natural in 1 Corinthians 2:13-15; and with ‘carnal' (sarkikos) in 1 Corinthians 3:1-3. The English language does not contain a word that allows us to see the contrast clearly. If we could use the expression ‘soul-ical,' we should better see the intention. 'There is a soul-ical body; there is also a spiritual body.' Now the soul-ical body is 'flesh and blood.' Such cannot inherit The Kingdom of God (see 1 Cor. 15:50), and the fact that the verse continues 'neither does corruption inherit incorruption' is confirmatory of the interpretation of 1 Cor. 15:42 given above.

This reference to the soul-ical body that we now possess and the spiritual body that we shall possess on that day introduces the next amplification, viz.:

'And so it is written, The first man Adam was made a living soul (psuche, see psuchikos); the last Adam was made a quickening (life-giving) spirit' (pneuma, see pneumatikos) (1 Cor. 15:45).

(2) The Nature and Relation of Adam to the Race (1 Cor. 15:21, 1 Cor. 15:22);
Amplification (1 Cor. 15:45, 1 Cor. 15:47, and 1 Cor. 15:49)

Here it is clear that the two bodies, the natural flesh and blood body (with its corruption, dishonor, and weakness) and the spiritual body (with its incorruption, glory, and power), are directly associated with Adam and Christ. Adam was made a living soul. Many theologians have sought to show from Genesis 2:7 that by this statement, man is differentiated from all else in creation and is possessed of an ‘immortal' soul, which is often further confounded with the spiritual part of man. When we know that the word translated ‘soul' has already come in Genesis as follows, 'Let the waters bring forth abundantly the moving creature that hath life' (Gen. 1:20), a ‘creature' (Gen. 1:21, Gen. 1:24); and ‘life' (Gen. 1:30), we see that the word ‘soul' does not confer upon man any special dignity. Leviticus 17:11 says, ‘The life (soul) of the flesh is in the blood.' Here we have the three words of 1 Corinthians 15:45-50 together. If this Scriptural fact does not seem sufficient, we shall find further teaching in the nature of Adam by reading 1 Corinthians 15:46-47:

'Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second Man is the Lord from heaven'.

Adam, therefore, when created, was not 'spiritual'; he was a natural man quite apart from sin. Christ is the spiritual head of mankind, not Adam. Adam's nature is closely connected with his relation to the race:

'As is the earthy, such are they also that are earthy ... we have borne the image of the earthy' (1 Cor. 15:48-49).

(3) The Nature and Relation of Christ (1 Cor. 15:20-22, 1 Cor. 15:28);
Amplification (1 Cor. 15:45, 1 Cor. 15:47, 1 Cor. 15:49)

This is not fully revealed in the chapter, but only so far as the subject necessitates. It has already been put in those pregnant words, 'For as in Adam all die, even so in Christ shall all be made alive.' Here, these words are rounded out a little more. Christ is a life-giving spirit in contrast with Adam, who was of the earth, earthy. Then, as to His relationship, Christ is the last Adam and the second Man. Here are the two great heads of mankind. The earthy passes on the earthy image; the heavenly, the heavenly image. This image refers to the body, the earthly image being the natural body, and the heavenly image the spiritual body.

All this necessitates the statement, 'flesh and blood cannot inherit the kingdom of God.' If we collect together all that is said of Adam and Christ in 1 Corinthians 15 and Romans 5, we shall realize somewhat the fullness of this theme. We should also realize that although the word reconciliation is not mentioned in 1 Corinthians 15, it is latent in the subject.

(4) The Abolition or Destruction of Death
Receives its Interpretation Here (1 Cor. 15:26);
Amplification (1 Cor. 15:54)

If 1 Cor. 15:26 stood alone, it would not be easy to decide whether resurrection was intended or whether the casting of death into the lake of fire was in view. We are left without doubt by 1 Cor. 15:54-57:

‘So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ'.

Death, the last enemy, is abolished by being swallowed up in victory. That victory is given to the believer through the Lord Jesus Christ. It can be nothing else than the resurrection of the redeemed. The lake of fire cannot be intended here. The second death is not the result of Adam's sin. It is foreign to the subject of 1 Corinthians 15.

(5) The Time Periods also Receive Explanation (1 Cor. 15:24);
Amplification (1 Cor. 15:54)

The end will be attained 'when He shall deliver up the kingdom to God, even the Father,' and this is not done until all enemies are abolished and all the redeemed are placed in their proper rank under Christ. The Millennial Kingdom will be the final trial of delegated authority. The abolishing of death is timed for us in 1 Corinthians 15:54 by the words, 'When ... then'. Isaiah 25:8 contains the verse quoted in 1 Corinthians 15:54 :

'Then the moon shall be confounded, and the sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before His ancients gloriously' (Isa. 24:23).

'And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. And He will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. He will swallow up death in victory; and the Lord God will wipe away tears from off all faces; and the rebuke of His people shall He take away from off all the earth: for the Lord hath spoken it' (Isa. 25:6-8). (See also Isa. 26:1 and Isa. 27:1).

What is true in the Millennium, 'in this mountain' and for 'His people,' will be universal when 'the end' comes.

A further note of time given in 1 Corinthians 15:52 is, 'At the last trump.' In Revelation 11:15-17, at the sounding of the seventh trumpet, 'the kingdoms of this world become the kingdoms of our Lord and of His Christ.' Immediately follow references to the 'great power' and a 'reign,' the 'time of the dead,' and the 'destruction of them that destroy the earth.' These Scriptures, therefore, place the period in view as being before the second death.

Perhaps a word will be expected upon that difficult verse, 1 Corinthians 15:29:

'Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?'

We do not for one moment believe that the passage teaches baptism for the dead by proxy, although this strange rite is practiced by 'The Church of the Latter Day Saints', commonly known as 'Mormons.' This practice is swept aside by the one majestic statement, 'As in Adam all die, even so in Christ shall all be made alive'.

The meaning of 1 Cor. 15:29 appears to be this. It enlarges on the words of 1 Cor. 15:19, 'If in this life only we have hope in Christ, we are of all men most miserable.' If so, what is the good of being baptized? It is merely a baptism into death if the dead rise not. Baptism, however, is not only 'into His death' but:

'We are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection' (Rom. 6:4-5).

The apostle follows the question, 'Why are they then baptized for the dead?' by another, which illuminates his meaning, 'And why stand we in jeopardy every hour? ... I die daily' (1 Cor. 15:30-31).

The grand conclusion with its spiritual exhortation must not be omitted in this summary:

'Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord' (1 Cor. 15:58).

The connection between the resurrection and reconciliation is shown to be vital. It takes us out of the sphere of Adam to place us into the sphere of Christ. While we are all alike and included in each category, different ranks are to be found in the Resurrection. Further, some will be abolished as enemies before the kingdom is delivered up to the Father.

Two Greek words are employed in connection with the resurrection that must be kept distinct; otherwise, a gross error will result. The words are anastasis and its cognate words exanastasis and anistemi, and egeiro and its cognate egersis. Anastasis is derived from the verb anistemi, a compound of words meaning 'up' and 'stand.' While anistemi is used for resurrection, as in Matthew 20:19 (in the Received Text), 'the third day He shall rise again,' its primary meaning is seen in such passages as Acts 1:15, 'Peter stood up in the midst.' Anastasis occurs forty-two times and is never used of any other event or movement than the literal resurrection of the dead, except in Luke 2:34. Of these occurrences, there are sixteen in the Gospels, eleven in Acts, and eleven in Paul's epistles. This latter set we will give in the concordant form:

Rom. 1:4               By the resurrection from the dead

Rom. 6:5               In the likeness of His resurrection

1 Cor. 15:12         There is no resurrection of the dead

1 Cor. 15:13         If there be no resurrection of the dead

1 Cor. 15:21,        So also the resurrection of the dead
1 Cor. 15:42

Phil. 3:10              The power of His resurrection

2 Tim. 2:18          The resurrection is past already

Heb. 6:2               Of the resurrection of the dead

Heb. 11:35          Their dead raised to life again

Heb. 11:35          Might obtain a better resurrection.

It is important to note that anastasis does not occur in Ephesians. Yet someone may interpose, Does not Ephesians 2:6 say 'He hath raised us up together'? The answer is that if anastasis had been used in this passage, every member of the One Body would be literally raised from the dead and be no longer here in the flesh and on the earth. The word employed is sunegeiro, and another important feature of this subject is that we never read the word sunanastasis anywhere. Egeiro occurs over one hundred and thirty times. While we cannot entirely dispense with the word 'raise' when translating egeiro, we should ever keep in mind two distinct figures of speech. Anistemi means 'to stand up,' egeiro means 'to wake up,' and so the two words 'raise' and 'rouse' present a fairly true picture. Egeiro is used for awakening in Matthew 8:25, Romans 13:11, and Ephesians 5:14.

Matt. 8:24-25 ‘He was asleep, and His disciples came to Him, and awoke Him.'

Rom. 13:11 ‘Knowing the time, that now it is high time to awake out of sleep.'

By this, we must not assume that egeiro is not used for literal resurrection -- it is, over and over again, but the fact remains that whereas egeiro is used together with sun when speaking of the identification of the believer with the Lord, anistemi is never so used. Resurrection is conceived in two stages. Death is likened to sleep, and normally a person first awakes and then arises, so the believer has already been awakened and is preparing for the literal arising of that day. The fact that the word gregoreo ‘watch' (Mark 14:37; 1 Thess. 5:6) is a derivative of egeiro, but emphasizes the need to distinguish between 'rousing’ and 'raising'. Anastasis refers to the dead in resurrection, egeiro to the waking and stirring of the soul beforehand. The renewing of the mind has commenced (Eph. 4:23; 2 Cor. 4:16).

The 'out-resurrection' exanastasis (Phil. 3:11) has been discussed in the article entitled The Prize, which should be considered here. There remains one other passage to be examined, a passage with which great care is needed. It is the passage in 2 Timothy 2:15-23, where Paul speaks of some who say that the resurrection is past already and overthrows the faith of some. This grievous error is being taught throughout Christendom today, even by some who previously taught the truth.

In this Epistle, the apostle is concerned rather with the outcome of teaching than giving doctrinal teaching himself. In his earlier Epistles, Paul had laid a good foundation of truth, but in this Epistle, he is concerned about godliness and the practical outworking of doctrine. In the context of 2 Timothy 2:15, we have a number of figures: a canker (2 Tim 2:17); a foundation (2 Tim 2:19); a seal (2 Tim 2:19); a great house (2 Tim 2:20); and vessels (2 Tim 2:20). The structure of the section before us, is as follows:

B 2 Tim 2:16. Exhortation. Shun. Increase ungodliness.

C d 2 Tim 2:17-18. Teachers and doctrine. A canker.        error

e 2 Tim 2:19-. God's Foundation, Sure.

e 2 Tim 2:19. God's Foundation Seal.                          and

   d 2 Tim 2:20-21. Teachers and doctrine.
               Great house and vessels.                                      truth

B 2 Tim 2:22-23.Exhortation Flee. Avoid. Gender strifes.

The teaching that Timothy was instructed to 'shun' is likened to a 'canker' and is revealed to be a distortion of the doctrine of the resurrection. Any teaching that could be thus described, and which touched so vital a doctrine, must be the concern of all who love The Word, who have any responsibility with regard to the preaching and teaching of that Word, and who desire above all things to be 'approved unto God.' The word 'canker’ is the Greek gaggraina (pronounced gangraina). This word is found in our language as gangrene, which is defined as: 'A necrosis of part of the body, extending over some considerable area in a visible mass.'

Hippocrates, who was born in 460 B.C., speaks of gangrene with definition and evident observation, and Luke, the physician, would not be ignorant of the character of this dreadful affliction. The apostle puts his finger upon the most awful characteristic of gangrene, saying, 'It eats.' This is the word that gives us ‘pasture' in John 10:9. It is evident that the apostle views with extreme alarm the specific doctrine he is about to expose, and in the interest of truth, he even goes so far as to put into black and white the actual names of those who taught this error, Hymenaeus and Philetus. These two names will be found in correspondence with two others, Jannes and Jambres, the magicians at the court of Pharaoh in the days of Moses when the structure of 2 Timothy as a whole is consulted. This comparison intensifies the seriousness of the subject. A doctrine that 'eats like a gangrene' and is in any sense allied with such characters as Jannes and Jambres must be evil; however, it be presented and in whatever connection it may stand. What is this baneful doctrine that merits such censure from the apostle?

'Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some' (2 Tim. 2:18).

'The resurrection.' Omitting the Epistle to the Hebrews and confining ourselves to the Epistles of Paul to the churches or to individuals, we observe that this word, anastasis, occurs eight times in Paul's writings, as follows:

Anastasis

A Rom. 1:4. The resurrection from the dead.

B Rom. 6:5. In the likeness of His resurrection.

C 1 Cor. 15:12-13.                 a There is no resurrection of the dead?
                                                    If there be no resurrection of the dead.

   1 Cor. 15:21, 1 Cor. 15:42.   b Also, the resurrection of the dead.
                                                       So also is the resurrection of the dead.

B Phil. 3:10. The Power of His resurrection.

A 2 Tim. 2:18. The resurrection is past already.

The doctrine of the resurrection seems to have been attacked or distorted from earliest times. Keeping within the bounds of the New Testament, we find that the 'Sadducees' say that there is no resurrection' (Matt. 22:23); that the Athenian philosophers 'when they heard of the resurrection of the dead ... mocked' (Acts 17:32); and the questions that are dealt with in 1 Corinthians 15, reveal how much speculation there was in the Church itself regarding the great subject. The apostle says that Hymenaeus and Philetus had ‘erred' regarding the doctrine of the resurrection. The word used by the apostle to indicate the character of this error is astocheo and is found only in the Epistles to Timothy:

'From which some having swerved have turned aside unto vain jangling' (1 Tim. 1:6).

'Which some professing have erred concerning the faith' (1 Tim. 6:21).

The background of these three occurrences of astocheo is similar. Timothy is exhorted to charge them that they teach 'no other doctrine' (1 Tim. 1:3) and warns against 'fables and endless genealogies' which militate against 'a dispensation of God' (1 Tim. 1:4 revised text). Those in view in 1 Timothy 1 'swerved’ from the doctrine of pure grace to the desire to become teachers of the law, making it very evident that they had entirely missed the peculiar character of the truth as taught by Paul. The sixth chapter strikes a similar note. There are those who 'teach otherwise,' who know nothing but dote about questions and strifes of words. In particular, these teachers, having been taken up with 'the oppositions of science' (1 Tim. 6:20), the 'antitheses of gnosis' (the speculation that after years developed into gnosticism), had erred concerning the faith. A similar context is found when examining 2 Timothy 2:18. There, in contrast with exercising the principle of 'Right Division,' these erring teachers were becoming entangled with 'profane and vain babblings.' It does not say that these men denied either the resurrection of Christ or the resurrection of the believer; they taught that 'the resurrection is past already.' Now, if this be affirmed of the Lord Jesus Christ, it is but stating a blessed fact.

‘Now is Christ risen from the dead, and become the firstfruits of them that slept' (1 Cor. 15:20).

The evil doctrine, therefore, condemned as a 'gangrene' by the apostle, can refer only to the believer. The erroneous teaching was that the resurrection of the believer was past already. If this were confined to the spiritual entry by faith into the glorious relationship that every member of the Church has with its risen Head, it would be stating the Truth. When Christ was raised from the dead, the members of His Body were potentially raised too.

‘And hath raised us up together, and made us sit together in heavenly places in Christ Jesus' (Eph. 2:6).

It would be no gangrenous doctrine that insisted upon the glorious teaching of Ephesians 2:6. There is, therefore, but one aspect of the subject left, and that is the personal, individual resurrection of the believer himself, not 'by faith,' not spiritually and potentially 'in Christ Jesus', but literally. The apostle had expressed his desire 'to depart' and to be with Christ (Phil. 1:23), and he had revealed how intense was his desire to attain unto 'the out-resurrection out from the dead' (Phil. 3:11). This had been taken up in a wrong sense by some, whose minds had already become disposed to such an idea; by the incipient gnostic teaching already afoot; and they taught that for the believer 'the resurrection had taken place already.' Now Philippians 3:20-21 is sufficient to correct this false teaching. The same chapter that speaks of the 'out-resurrection’ and the same epistle that tells us of Paul's desire to depart and to be with Christ says:

'Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; Who shall change this body of our humiliation that it may be fashioned like unto the body of His glory' (Phil. 3:20-21).

There is no possible room here for a resurrection that has taken place already. 'This body' cannot be spiritualized away, and while Philippians 3:21 stands written, any doctrine that approximates to 'sudden death, sudden glory' for any child of God -- even for one who had 'attained' to the heights of Philippians 3:10-11, is precluded. Our life is hidden with Christ in God. Not until Christ, Who is 'our life,' is manifested can that life become active in His redeemed people. There are quite a number of the Lord's people who believe in The Truth of The Mystery and who have been led to rejoice in its distinctive calling, who have nevertheless embraced the doctrine that at death, the believer passes straight into the presence of the Lord. For them, the resurrection is past already, for they teach that the fact that Christ, their Head, having been raised from the dead, covers literally every member of His Body so that they need not await the literal resurrection of the dead as others do.

The fact that the apostle in his last Epistle so uncompromisingly condemns such a doctrine should cause any who have entertained such an idea to reconsider, or as the same chapter says, 'repent unto the acknowledging of the truth.' These false teachers did not say that The Resurrection of Christ Himself was past already, for that is a glorious truth. They taught that the resurrection of the believing member of The Body of Christ had taken place already, and instead of such teaching being the glorious crown upon the whole of the apostle's doctrine, it is likened to gangrene, it overturns the faith, while its teachers are said to have ‘erred,' 'swerved' or 'missed their way,' and are placed in structural correspondence with the emissaries of the devil, Jannes and Jambres of days gone by. We have, therefore, no option in the matter. However, we may respect our brethren and may regard their contribution to the ministry, and there is nothing left for us if we would remain obedient and approved unto God, but sadly yet certainly, to ‘shun' their teaching.

Paul, in view of his martyrdom, would most certainly have given some personal word here if he had looked forward to passing from his prison to the presence of his Lord. What he does say points in quite another direction, for he looks forward to 'that day' in common with all those that love 'His appearing' (2 Tim. 4:8).

Did you know that The Great Mystery or Secret was hidden in God from Ages and Generations until it was first revealed to the Apostle Paul?  Ephesians 3:9 states "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:" Click Mystery Teachings

Frequently Asked Questions

1. In John 16:12,13 we read, I have yet many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of truth is come, He will guide you into all truth . Does this refer to the administration of the mystery?

In Eph 3:1-4 the apostle Paul makes it clear that it was by a special administration of the grace of God that he was the sole recipient of the gospel of the mystery which he might give to the Gentiles. Down in verse 8 he speaks of himself as less than the least of all saints, but that he should make known the administration of the mystery. The 12 had a part in the administration of promise. They are to sit with Christ in the millennium and judge the nations of the earth and evangelize them. The Church of the mystery has no such mission. The 12 have their names written in the foundations of the New Jerusalem which is to be here on the earth. There were things that the 12 could not bear to hear at that time, but which had reference to further truth in the administration of promise. There was a perfection to be attained in that administration as well as in the other. They were to be given all the truth that they would need to proclaim the coming of the King and His kingdom during the period of the Acts.

2. Some claim that the term Israel refers to the 10 tribes and that Jew refers to Judah (with Benjamin and Levi). Is this true?

The Word of God makes no such distinctions. This is another example of men bending the truth to fit the lie. The 10 tribes were in Persia at the time of Esther, yet in that book they are called Jews 6 times. Our Lord came to the lost sheep of the house of Israel, according to His own words. But some would have you believe that the 10 tribes were in Ireland at that time. Did the Lord go to Ireland seeking them? Paul said he was a Jew (Acts 22:3) yet he was of the tribe of Benjamin. Our Lord Himself was a Jew (John 4:9) while Nathaniel called Him the King of Israel (John 1:49). If you use the concordance, you will find many more examples.

3. I still have a little difficulty about the deity of Christ. Where does He come out and say that He was God?

May I ask, Where did the Lord ever come out and say that He was the Messiah of Israel? The signs and the testimony were sufficient and those who could read the OT and see the signs had all the testimony they needed. It is the same with the deity of Christ. Every attribute of God is also attributed to Him. So where is the difficulty? There is no lack of proof, but there is a great lack of belief. That was also Israel's trouble. As for Scripture references look at John 1:18, John 5:18-27, John 8:23-24, John 10:30-38, John 20:28, Eph 3:9 and there are many others.

4. If people do not really die, then why did the Lord say, Because I live, ye shall live also (John 14:19)?

It was not God that said, Ye shall not surely die, but Satan (Gen 3:4). All in Adam do die. Man's only hope for survival is in resurrection. All in Christ will be made alive. He is the first fruits of them that slept. No hope is given for those outside of Christ.

5. Does the Holy Spirit indwell the believer of this age, those in the administration of the mystery? If so, why?

 

Yes. The Spirit Himself beareth witness with our spirit (new nature within), that we are the children of God. Although found in Romans 8:16 this statement is undispensational, truth for all time. Verse 9 tells us that if we do not have the spirit, the new nature, we are none of His. And verse 11 tells us that there is a quickening here and now in our bodies, in our lives, that comes from this indwelling spirit. So it is this indwelling Spirit that seals the believer (Eph 1:13) and it is this indwelling Spirit that can be grieved (Eph 4:30). It is by this indwelling Spirit that God can make The Church, the temple, which is the body of Christ, His habitation (Eph 2:22). The vain and foolish philosophies of the Gnostics of course would have no place for this doctrine.

6. What is this mystery in Romans 16:25 which had been hid since the ages began?

This is not the mystery that had been hid in God from ages and generations which you will find in Colossians and Ephesians. The context of this verse reveals that it is the mystery of Christ which Paul is preaching to the Romans. The mystery of Christ began with the creation in Gen 1:1 of which we find later He is the Creator. Eph 3:3-5 tells of the mystery of Christ. It was known to the sons of men in past ages. But not as fully as when Paul finishes the Word of God, the canon of Scripture, showing Christ to be Head of The Church which is His body. Romans 16:26 tells that this mystery of Christ is manifested by the Scriptures of the prophets. Now the prophets of Eph 4:11 had not written Scriptures at this time of writing. A part of the mystery of Christ is well set forth in Isaiah 53. In fact all the Scriptures speak of Him and further reveal the mystery concerning Him. And in Romans, Christ is brought out as a federal head in contrast to Adam, showing that by Adam came sin and death, but the hope of resurrection by Jesus Christ. So Romans 16:25 tells nothing about the great secret or mystery which had been hid from ages and generations in God that the Salvation of God is now sent to the Gentiles.

7. What is the gospel of the grace of God in Acts 20:24?

It is the gospel of the uncircumcision that we find mentioned in Acts 15 and also in Gal 2:7. It is the good news that the Gentiles could become a part of the congregation of Israel and partake of their blessings (Romans 15:27) without being under the law. So in that early church the Jew walked by law, the Gentile by grace.

8. What gospel must one preach today lest he be accursed (Gal 1:9)?

No one can be accursed today for preaching any so-called gospel. For one to be accursed, he had to be subject to the law. Israel and the law are set aside today and so no one has been accursed for about 1900 years. Where there is no law, no sin can be imputed. We are under grace today.

9. Why at the end of the prophecy of Jonah does it speak of over 120,000 children and then mention much cattle? What can be the connection?

God definitely said by the mouth of Jonah that He was going to destroy Nineveh in 40 days. There were no conditions or if's about it. But the people, including the king, believed God and they repented. So God in mercy and kindness did not do what He said He was going to do. No one can find fault with a judge that will excuse one at the bar thru mercy. We have 2 other instances of like doing by the Almighty. Adam did not die the day he ate of the fruit, and God did not destroy Israel and make a nation from Moses and his family as He said He would. The sentence was lifted in mercy each time. But there is something there to connect the children and the cattle. In Ecc 3:19,20 we see that in dying there is no difference between man and beast, and they go to the same place. But we also find in Deut 8:3 that even though man was barred from the tree of life, he can live by faith, by believing what God has said. These children were not yet old enough to believe unto life, so like the cattle they would have no resurrection.

10. What does repentance have to do with salvation? What is it?

According to the usage of the word, it means a change of mind, and that for the better. We cannot read any more than that into the word. It does not occur in John's gospel which is the great salvation book for the human race today. But it is obvious that if a man believes, he has changed his mind from unbelief. However, the word repentance is used much more in the case of those who belong to God and rarely of those who do not believe. It was Israel that was called to repent for the kingdom of heaven was at hand. Today this word has lost much of its original meaning and most folks think it means penance. But the word penance cannot be found anywhere in the Bible. It is not there.

11. Did Paul write any epistles while in the prison at Caesarea?

There is no evidence that he did. And there is strong evidence that he did not. When Paul's testimony was not received at Jerusalem, the Lord said to him, Depart; for I will send thee far hence unto the Gentiles. This cannot be said of Caesarea, for it was not far from Jerusalem. Paul's ministry was in Asia, Europe, and ended at Rome.

12. Can it be true„that God will raise up the unbelievers in their original bodies, punish them, and then destroy them?

Resurrection or raising up these people would be an act of creation. Does God create sin or sinners? Would that be according to His attributes? Furthermore why should He punish them? They were slaves of sin and could not help themselves. Also 2Cor 5:19 tells us that Christ died for their sins and no trespasses are imputed. So there is no reason for punishment. The question is just this; What part would this play in redemption?

13. It says in 2Cor 5:18 that all things are of God. Does this include sin and death and also Satan himself?

In the verse before, it says that old things have passed away for the believer and that all things have become new. So all things that are of God are these new things. Never neglect the context. If all things were unlimited, as some suggest, then we can go back to Ecc 1:2 and prove that all things are vanity. But in that case it is the human labors referred to in verses 3-8 that are vanity. Always look for the antecedent.

14. What does the Bible say about birth control?

Nothing, absolutely nothing. There are some things written in 1Cor 7 which seem to pertain to the subject, but it is in view of the coming tribulation and is in keeping with what is revealed in Matt 24:19. After Acts 28:28 Paul advised the younger widows to marry and no longer spoke of the coming distress which was postponed.

15. How did the tradition get started that the church began at Pentecost?

Rome said so. There is no other evidence either historical or Biblical.

16. Some say that Paul never proclaimed the kingdom of God, but preached only the mystery. What is the evidence?

Paul was told first of all by the risen Lord to preach the things which he had seen (Acts 26:16). What he had seen was what the 12 and others were doing. So if Paul preached only the mystery, then we will have to say the same of the 12 and also of Stephen whom Paul heard. In Acts 17:7 the men of Thessalonica heard Paul preach and reported that he preached another King instead of Caesar. Evidently Paul was preaching the kingdom, the same as the 12, up to Acts 28:28.

17. Did not Paul begin a new ministry when he turned to the Gentiles in Acts 13:46? Was not this the beginning of the church?

If you read the next verse you will find that Paul quotes from Isaiah 49:6 for his authority to turn to the Gentiles. Then this was no mystery or secret hid from ages and generations.

18. What was the purpose of the ministry of Peter in the house of Cornelius?

We must note some things that are not true in order to appreciate that which is true. Nothing is said about Cornelius attending temple or synagogue. All we know is that he was a centurion at the head of an Italian band of soldiers and that he was devout, feared God, gave alms to poor Jews, and prayed to God always. This sums up all we know about him. Even after his experience at the preaching of Peter there is nothing said about him, whether he went to the temple or synagogue or whether he ever joined with the band of Christians at Jerusalem or elsewhere. With that out of the way, we can see that this was a preparation for Paul and his ministry to Gentiles during the Acts period of time.

19. How shall I choose a church or place of worship to attend?

In John 4 you will find that this was also the question of the Samaritan woman. And what was the answer? But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth; for the Father seeketh such to worship Him. So today worship has no place designated, but the quality is stressed. It is to be a true spiritual worship. What better place to start it than in the home?

20. You have said that John was preaching to Israel only. What proof do you have for saying that?

Acts 13:24.

21. What would be the condition of our country if there had been no churches? Have they not been a great force in keeping our civilization?

We have a great many people today who have gotten all mixed up and they equate civilization and salvation. There are many ministers today dedicated to the task of saving our society at any cost. We have the do-gooders who want to improve the world and the old nature of man so that he will finally reach the peak of evolution and become as God and be fit for heaven. It is true that the churches have improved and preserved a moral tone of our civilization. But that does not save men. Billy Sunday once said, "There is no difference between the up-and-out and the down-and-out. They are all out." That is right. So we cannot say how many would have been saved today without the churches. Many are being saved in spite of them. We do not know how much of the message of salvation would have been preserved in the families of our country if there had been no churches. We just cannot answer your question, for there is no way of knowing. Conditions might have been better or they might have been worse as far as true worship is concerned. Speculation is useless.

22. What are the basic differences between the kingdom and the church?

The kingdom is a part of the promise made to Abraham and pertains primarily to Israel; but The Church is made up of nations without any distinctions. The kingdom will have a King; The Church has a Head. The kingdom is to be here on the earth where David's kingdom was with Jerusalem as the great world center; The Church has its place in the heavenlies. The kingdom has laws; The Church walks by grace. In the kingdom there is a promise of a bride; but The Church is the body of Christ of which He is the Head. But there is one great common truth; all are saved by grace.

23. Is it true that the nation Israel must repent before the Lord can set up His kingdom?

From the human standpoint, Yes. For prophecy tells us that they will mourn and that they will say blessed is he that cometh in the name of the Lord. From God's standpoint, the day cannot be hastened. He will come in the fullness of time.

24. It is said in Rev 1:7 that when the Lord comes every eye shall see Him. Does this mean that all people of all ages will be there to see?

This is a figure of speech, synedoche, where a part is used for the person. Only those who have eyes and can see with them when He comes will see Him. Dead folks cannot see. And some living folks may be blind. They will not see either. We have a similar figure in Ph’p 2:10 where at the name of Jesus every knee shall bow, and every tongue confess that He is Lord. This points to a time farther on than that in Revelation. But it will all be voluntary and only the living and the resurrected will do it. No one will be forced to bow. There are many other Scriptures in which this figure can be found.

25. Is not Christ reigning as King now in the heavens and will not this rule continue? How come some say that he is coming down to earth again to Jerusalem and rule over the nations here?

At the present time Satan and his angels are in the heavens. They will be cast out in the midst of the last week of the 70 weeks determined on Israel (Dan 9:24). This is described in Rev 12:9. So it is patent that Christ is not supreme ruler in the heavens now, but rather that He is hid (Col 3:3), and that whenever Christ is manifested in the heavens the members of His church (not the bride) will be manifested with Him (Col 3:4): That is the hope of The Church of the administration of the mystery. But Christ will come and reign on the earth on the throne of His father, David. In Acts 1:6 the apostles wanted to know if the kingdom was going to be set up at that time. Now since the kingdom is primarily of Israel and they are to be a blessing to the nations of the earth, how will the Lord and Israel reign over the earth as pictured in Psalms 2 if they are in heaven? It is wise to take what the Word says instead of trying to force some private interpretation upon it, or change it.

26. Was the prophecy of Joel fulfilled at Pentecost and the kingdom established there and then?

No, the prophecy has not been fulfilled yet. At Pentecost the Spirit was not poured out upon all flesh in Mt. Zion and Jerusalem. There were many Roman soldiers that did not even know about it. There were no wonders in heaven and signs in the earth at that time. There was no change in the sun and the moon. True, Peter spoke of it as the last days when these things should happen, but many years later John says that he is in the last days (1 John 2:18), and Peter many years later speaks of the last days as still future (2 Peter 3:3). At Pentecost Peter mentions the prophecy of Joel merely to show that what was working in the apostles was the same Spirit as Joel spoke about. Peter did not say that Joel's prophecy was being fulfilled. The Lord's house was not established (Isaiah 2) but was totally destroyed shortly later. David's throne has not been occupied by Christ yet. No kingdom was set up and the apostles set on thrones.

27. What is a mortal sin?

It is a sin unto death (1John 5:16). Under the law, murder was a sin unto death. In the case of Ananias and Sapphira lying unto the Holy Spirit was a sin unto death. In 1Cor 11:30 Paul speaks of some who sin and are sickly, and some even died. That was a sin unto death. Mortal sin was never spoken of a Gentile. It was to those under the law. Today the law is not in effect, so we see no examples as above among Christians.

28. Should a Christian go to war?

When Jews who had hired out as soldiers came to John at the Jordan, he baptized them, but never told them to quit the army. Our Lord healed the son of a centurion, but never told this man to quit warfare. Peter was in the house of Cornelius, but there is no record that he told Cornelius to leave the army. No Scripture can be quoted for either side, except that we are to be subject to the powers that be. One who is in the will of the Lord and trusts Him, will have no difficulty with the question. The Lord will put him where he wants him, whether it be on the battle front or in some peaceful occupation. Such questions as this are from the fearful and unbelieving.

29. Can Satan leave hell and wander on the earth at will?

There is no Scripture that says or even hints that Satan was ever in hell or ever will be. At the present time he is just where he has always been from the time of his creation. Some day he will be cast down from that position in heaven to the earth with no power to ascend to heaven again. Hell is for those who are made of the dust of the earth. Satan is not such a creature.

30. What about men taking upon themselves the title of Reverend?

This word occurs in Scripture just once, Psalms 111:9. It is used of the name of God. It is blasphemous for man to take to himself that which pertains to God and His holy name.

31. Did our Lord wear long hair when here on the earth among men?

No. Unless a man were a Nazarite, it was a shame for him to have long hair (1Cor 11:14). Our Lord was not a Nazarite, for a Nazarite was not permitted to drink wine, and our Lord did.

32. Can a Christian become wealthy?

There is no reason why he cannot. Of course those who take the story or parable of the rich man and Lazarus as literal, make it mandatory that one has to get rid of all personal property and beg if he is to be saved. But there is no premium on poverty in God's Word. Abraham was wealthy and was a friend of God. David was wealthy and he was a man after God's own heart. Isaac and Jacob both were wealthy. Solomon had much wealth. And Joseph who buried the Lord was reputed to be the wealthiest Jew of the time. Wealth can be a curse, and it can be a blessing. But poverty can make a man steal. We have wealthy men today who have contributed much to the spread of the gospel.

33. I hear that you teach that there are two churches instead of one. Is this true?

Why not read what we write and see for yourself? From time to time we have written about the 7 churches in Asia. We have recognized that there was a church in the wilderness (Acts 7:38). We have taken note of the fact that the Lord was going to build His church on a rock (Matt 16:18). And besides these were the churches at Rome, Corinth, and many other places to which Paul addressed letters. But it is noteworthy that after Acts 28:28 the word church is never in the plural and it is The Church, not A church. And every church is a body. So today there is one body (Eph 4:4), One Church.

34. According to 1Cor 16:1 should there be a collection taken up in the meeting each Sunday?

There is one collection only in this passage. It is for the saints at Jerusalem. These saints were believing Jews. This one collection was to be taken up on the first of the weeks. The word day is not in the Greek. This is the first week after the Passover. Paul would then take up this collection and carry it with him to Jerusalem.

35. What is this resurrection in Php 3:11?

The out resurrection from among the dead is the prize of the high calling and is for those who have remained faithful and suffered like unto the suffering of Jesus Christ. Paul is saying he is not sure if he will attain to it so as to show it is a prize for believers that suffer and remain faithful to the end and to contrast it with other hopes and resurrections taught by the apostle. In Hebrews 11 he does speak of some who attained to a better resurrection. But they were of a different administration. It is not the resurrection that is the result of believing and obtaining everlasting life. For that is by faith, and not by attainment. By 2 Timothy Paul is confident of attaining the prize and also knows his life shall soon end by the hands of his captors.

36. I have heard, life defined as union with Christ and death as separation from Christ. Does this fit the Scriptures?

Try it for yourself. Read Romans 6:1-10 and use these definitions for life and death. Does this fit?

37. I notice that in the records of the baptism of our Lord in Jordan, that it says that He came up out of the water. Does this mean that He was immersed in the water?

Not necessarily. A river flows, as a usual thing in a bed, for water seeks the lowest level possible. So to get into the river it was necessary to go down into the water and to get out, meant going up out of the water.

38. Who are the other sheep of John 10:16?

The word other is allos which means others of the same kind. Since Israel are the sheep and these are of the same kind, they cannot be Gentiles. That fold ceased to exist at Acts 28:28. There is no fold now. But God will deal with Israel again some day and then there will be another fold and other sheep, not the same ones of this fold in John 10. The present era is between the folds. For, other references to these sheep, see Matt 22:9,10 and 24:31. Are not these all the same?

39. How is it that you teach Pauline doctrine, but do not advocate the Lord's table (1Cor 10 & 1l)?

We do not teach Pauline doctrine for the simple reason that there is no such thing. Paul preached 4 separate gospels during his ministry. In 1Cor 10 and 11 Paul is writing to Jewish believers whose fathers had crossed the Red Sea (10:1). And the feast he is talking about is the Passover which was observed in the homes, not in public. This feast was a supper, observed in the evening, never at morning or noon. These 2 chapters cannot be used for a proof text in support of the observance of the heathen Baal's supper which had been taken up by Christendom.

40. I wonder why that Satan is usually pictured as a black man with horns, hooves, and a tail, when it says in 2Cor 11:14 that he is transformed into an angel of light. What did he look like when he appeared in the garden to Eve?

The popular conception of Satan is really a picture of Nimrod, the great rebel of Babylon. It is told in the legends that he killed a wild bull of extraordinary strength and fierceness. He is supposed to have taken the horns of the bull and made himself a headdress. It did not take the artists long to add the hooves and the tail (always pointed as a spear) and you have the concept of Nimrod the great hunter of his fellow men. We are told in Ezekiel 28 that Satan was created as a covering cherub and when he appeared to Eve it was as the Nachash (shining one). So to Eve he did appear as a great and shining angel, one to revere and believe. No snake deceived Eve.

41. Why do you persist in using the King James version when there are so many modern ones that are more easily understood and which do not use obsolete words?

There are a number of reasons for retaining the Authorized Version. Many concordances would be useless, there would be difficulty with lexicons and the like for they are mostly founded on the AV. It is a sample of the best English of the past centuries. And no modern version can express the holiness and majesty of God as it does. It presents no difficulties to those who have been brought up in Christian homes where the Bible was read and prayers made. Neither does it present any difficulties to one who knows God. But the Bible will remain a closed book to the ungodly no difference what version it may be in. We are very suspicious of versions, for all too often they reflect some man's private belief which may be partial unbelief. None yet has surpassed the Authorized Version which also has the benefit of putting many words in italics where there were no corresponding Greek or Hebrew word in the original manuscripts. It is also one of the earliest English translations and although not perfect does contain less license to private doctrines and added words.

42. Who should keep the Passover?

All circumcised Israelites. It was to be eaten in the home. There was to be no leaven in the house. No manner of work was to be done on the day it was observed. Do not forget that this is all about the kingdom and not The Church. The children of the household were to ask why it was observed and the master of the house recited the story of the exodus from Egypt. The law never made any provisions for any uncircumcised to observe it. See Ex 12:47-49. It was in force till the end of Acts, where The Church began.

43. Should I put something into the collection plate when 1 go to a church?

Most certainly, yes, unless you are the type of person that would slip under the side of the circus tent to avoid paying admission. If you go for the show, then pay your share. Jonah paid his fare, even when running from the Lord (Jonah 1:3).

44. What is the meaning of Gal 2:20? How can one be dead and yet alive?

Christ is our life, we have no eternal life of ourselves. Christ is our supply. Holding Him we have nourishment ministered. This is the fact concerning ourselves as His own, a fact we are required to acknowledge against the background of our own death. He has accomplished for us our death to the end that He may now abide in us. The one has first to happen before the other can be. This is the meaning of the words: I have been crucified with Christ; yet I live; and yet no longer I, but Christ liveth in me (Gal 2:20). But for an acknowledgment that we, as to our human life, are mortal we can never believe that we are accounted to have died with Christ. Those of our fellow-brethren who hold that the soul of man is immortal may use the term that they died with Christ - but they cannot in actuality believe that they did die. They cannot envisage the truth that, as to their human life, they are accounted to have ceased to be.

45. Paul expected to be among the living at the rapture (1Thes 4:15-17; 1Cor 15:51,52). Is this rapture still Paul's hope, even though he died and will be among the dead believers of that time?

The rapture is only for the children of promise, primarily Jews but also Gentiles who became the children of Abraham by faith from Acts 10 to Acts 28:28. It has to do with the kingdom here on the earth. The rapture is just a little trip up into the air (not heaven) to meet the Lord as He comes with clouds of angels who will execute judgment as He sets up His kingdom seated on the throne of David in Jerusalem. Since the husbandman is to be the first partaker of the fruits, then Paul must surely have a part in the administration of the mystery which was entrusted to him to proclaim. Therefore he will have an earlier resurrection than that at the coming of the Lord and will be manifested with Him in the heavenly places.

46. Matthew 8:11 seems to indicate that Gentiles from the East and the West will have a part in the kingdom, but not from the North and the South. Is there any explanation for this?

There is no explanation that we can give at this time except the suggestion that it may be that the Russians and the Egyptians will not have a part in it. That could also include Lebanon and Syria. But this is only a guess. These nations might be all changed around by that time. But it is something to think about. The Word is exact and there is good reason for these words being written. The prophecies will be plain to all when fulfilled.

47. If the 70 weeks of Daniel 9 begins at the dedication of the temple, 1 always thought it had its beginning with the decree of Artaxerxes or Astyages in 454 B.C. Can you explain your position?

Very briefly, you will find 2 distinct prophecies in Daniel chapter 9. The first one is in verse 24 and speaks of the second advent of the Messiah. Note that 70 weeks are determined upon the people and the city. This cannot begin with the decree for the simple reason that the people are not in the city till about 49 years (7 weeks) later. So the 70 weeks determined on the city and the people must begin about the time of the dedication of the temple or 405 B.C. It is not hard then to figure that the coming of the Messiah to set up His kingdom would have been AD. 85. However the course of the city and the people did not run to this end, but the people were set aside at Acts 28:28 and since then have not been a people. The city was destroyed in 70 AD. Now if the people were cut off at the end of Acts, about A.D. 63, then there are about 3 weeks yet to run till the coming of the Messiah. We do not know when this prophecy will be resumed. Now the 7 and 62 weeks after the going forth of the decree brings us to A.D. 29, the date when Messiah was cut off. That has been completed.

48. Does Genesis 6:3 indicate that God will not always strive with men,. but that one can cross a deadline where there will be no more conviction by the Holy Spirit and they are forever lost?

Man, in this verse is Adam in the Hebrew: The verse means that God is getting weary of striving with Adam, for Adam (like others) is erring. See note in Companion Bible. So Adam is given another 120 years to live and he died at the age of 930. So we can take it that Adam was 810 years old when God finally made up His mind not to put up with him.

49. Is there any escape from hell once one is in it? If so, how?

The common notion of hell is far from what the Word says that it is. It is sheol in the Hebrew and occurs 65 times in the OT. It is translated hell 31 times, grave 31 times and pit 3 times. The RV is consistent in that it renders it sheol each time. It could be translated grave all 65 times and not mar the meaning. In the NT hades is used 11 times. It is also used in the LXX to translate sheol. So it is the same thing. It is translated 10 times as hell and once as grave. Gehenna does not enter into this discussion, for although it is translated hell, it is the city dump outside of Jerusalem. Neither does Tartarus enter in either. The grave or hell is a place where people are dead and live not again till resurrection (Rev 20:5). Our Lord was in hell 3 days and 3 nites. He came out by resurrection and was the first fruits of the great harvest that is still to come forth. Death and hell are to be destroyed (Rev 20:13,14). So all go to hell or the grave at death. Those who have everlasting life will escape by resurrection.

50. What is the difference between the gospel of the kingdom and the gospel of the grace of God?

The former includes the latter in one sense. The gospel or good news of the kingdom was first proclaimed by John the Baptist, the Lord Himself, then the 12, and finally the 70, this being before the death of Christ. Then the apostles were further instructed as to the kingdom and this was the gospel preached by all up to Acts 28:28. The gospel of the grace of God began in the house of Cornelius, about 9 years after Pentecost. This was the only instance that Peter preached this gospel. None of the other 11 preached it at any time. And about 17 years after Pentecost Paul began to preach the gospel of the grace of God at Antioch to the Gentiles (just as Peter did) and continued it till the end of Acts. But in every instance Paul was careful to preach the gospel of the kingdom to the Jew first, and then turned to the Gentiles and preached to them the gospel of the grace of God, which meant that they could partake of all the spiritual blessings of Israel without keeping the law (being circumcised, keeping feasts, and the rituals). The same salvation (not eternal life) of the kingdom was at that time for both Jew and Gentile, but to the Jew first.

51. What is the preaching of Jesus Christ according to the revelation of the mystery (Romans 16:25)?

In this context we learn that the mystery that is in view is one that had been hushed since the ages began. So it is not the administration of the mystery which was hid from ages and generations and had its plans made before the ages began. This mystery, that had been hushed had been made known by the prophets as the context tells us, so it is not the mystery of Ephesians and Colossians. Also this mystery in Romans is made known to all nations for the obedience of faith. In the structure outline of Romans this is explained by the same words appearing in 1:1-5. It is the preaching of Jesus Christ as the Son of God, but connected with His being the seed of David. So then this is kingdom preaching and declares Jesus Christ not only the anointed one or Messiah, but truly the Son of God.

52. In what sense, if any, did works ever save?

Basically we have all through the Bible record the revelation of life as the gift of God, received by faith and in no connection whatsoever with works. But on that life we find based at least two salvations or lines of blessing. One is the promise made to Abraham. At least the kingdom aspect of the administration of promise has much to do with works as the sermon on the mount will indicate. Also Mark 16:16 adds that when the kingdom was being preached to Jews only, they must believe and be baptized in order to be saved. From 1Cor 3 we may infer that good works of themselves did not save, but could be burned up and the worker saved as by fire. When works were connected with salvation, they were for the most part specific rather than general. But today we have a salvation revealed in Eph 2:8-10 which is obtained by faith only. This salvation is a creation unto good works, not of works.

53. I am puzzled by Mark 13:32. Does this take away from the truth of the deity of Christ?

This passage says, But of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father. This has been a favorite verse for those who deny the deity of Christ. But it may be that it does prove His deity. He knows that no man knows the day and the hour. He knows that the angels in heaven do not know the day and the hour. Does not this knowledge indicate deity? And what if He does not choose to know? Deity can forget or remember at will. He can forget our sins. That we cannot do. If the Lord chose not to know the time, then that was His business and we have no right to question Him.

54. Is glory a place?

If at any time it answers the question, Where?, then it is a place. Whenever the question of place comes up with any terms, this is a good question to ask. If it designates where something is to be or to happen, then it is a place. But you will note when you look up the word glory in the concordance that it is not always used the same. It may speak of the glory of God. It may speak of the glory of Christ. And there are other usages. In the mystery of godliness in 1Timothy 3:16 it says that He was received up into glory. This answers the question of Where?, and is definitely a place. You may try other passages with the same method.

55. What is dispensational truth?

It is the body of truth, doctrine and practice, that is for a particular household of God. Some dispensational truth may be common to both dispensations. Some truth may be peculiar to its own particular dispensation. For instance, citizenship in the heavenly places is peculiar to the dispensation of the mystery. On the other hand, a part in the new Jerusalem is peculiar to the dispensation of promise. The word chosen is common to both, but time of choosing makes the distinction. The choice of some is before the overthrow, and the choice of others since the overthrow. This is where the workmanship of right division comes in.

56. What is meant by falling from grace?

You probably refer to Gal 5:4. In the first place this epistle to the Galatians is written to the members of the administration of promise, and especially to the Gentile members who had been grafted into the blessings of Israel and the kingdom. To these Paul had preached the gospel of the grace of God, that they might receive all the benefits of the administration of the promise without being circumcised and keeping the law. But there were Judaizers who were convincing some of these Gentiles that they must be circumcised and keep the law. So Paul says to them, For I testify again to every man (Gentile) that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect unto you, whosoever of you (Gentiles) are justified by the law; ye are fallen from grace. So to fall from grace was to leave the grace principle or gospel and go back to circumcision.

57. Was the crossing of the Red Sea literal, or was it just a figurative story?

If it was just a story, then we fail to see the point. If it was just a story, then how did the few million Hebrew slaves get out of Egypt?

58. What does it mean to be baptized with the Holy Ghost? Acts 1:4,5.

At Pentecost the apostles were baptized with the Holy Ghost in fulfillment of the promise in Luke 24: 49. They received power from on high. This power enabled them to speak in languages and perform many miracles. This was in connection with those who proclaimed the kingdom. It was not in any way connected with The Church. See The Giver and His Gifts by E. W. Bullinger for further light.

59. Can Gentiles partake of the New Covenant?

Jer 31:31 plainly states that the New Covenant is to be made with the house of Israel and the house of Judah. This is again quoted in Heb 8:8. This is with Israel, not The Church or the Gentiles. The Gentiles do have a promise (Eph 3:6; 2Tim 1:1; Tit 1:2). But Gentiles have always been strangers from the covenants of promise (Eph 2:12).

60. In Acts 20:27 Paul declares that he has shown the whole counsel of God, yet we are led to believe that the mystery which was later proclaimed had been hid from ages and generations and that Paul did not know it there in Acts 20. How can we reconcile these?

If you will look at Eph 1:9 and 11 you will see two words used which do not mean the same thing. One is counsel, and the other is purpose. Paul did not say that he had proclaimed the whole purpose of God, but God's counsel (in accordance with the purpose then revealed). But when a new purpose or further purpose was made known, then there was a counsel or working out of that purpose as you see in Ephesians one. Be careful with terms.

61. What are the gates of hell in Matthew 16:18?

Since no explanation is given in that place, we must then go back to the OT which the disciples at that time had. In Isaiah 38:10 we read, I shall go to the gates of the grave. Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death? (Job 38:17). Thou that liftest me up from the gates of death (Psalms 9:13). Can this be resurrection from the grave? And we read in Psalms 107: 18, And they draw near unto the gates of death. Now going back to the passage in Matthew, we must conclude that the doors of the grave or hell cannot hold His church when He calls. They will come forth from the state of death.

62. If being born again in John 3:3 means resurrection, then what does it mean in 1Peter 1:23?

The same word is not used in these two passages. The latter means begotten (See margin in Companion Bible). So we must conclude that there can be no rebirth or resurrection without a begetting by the Word of God. Try using begotten in John 3:6 and see what the meaning is. Further study is needed in this subject.

63. Is it true that "ALL Paul's early epistles are addressed to Gentiles." References, such as Romans 11:13; 1Cor 12:2; Gal 4:8; and 1Thess 2:14, are given to prove the point. Can you give more light on this?

There is little doubt that Paul's first epistle was Galatians. And it appears that it was written to the Gentile Christians of Galatia. But at the same time it is evident that he wrote Hebrews, and that epistle is not to Gentiles at all! Romans 2 is to the Jewish believers, verse 17 emphasizing it. Chapters 10 and 11 of 1Cor are to those whose fathers crossed the Red Sea. Surely they must have been Jews. The fathers of the Gentiles never crossed the Red Sea. You will note in these chapters the directions for keeping the feast (the Passover) which was never lawful for Gentiles to keep.

64. Must the Roman empire be revived?

For many years we have heard this debated, but really have never yet found a Scripture which would indicate that this must be true. We are open to any proof anyone may offer for this, but we are afraid it is merely a tradition someone started.

65. How can every knee bow confessing Christ Lord, to God's glory, unless reconciled? (Philippians 2: 10,11).

Lest any be misled, we must emphasize the fact that reconciliation is not life nor is it salvation. The definition is given in 2Cor 5:19. It means that a work was accomplished so that the sins of the world are not imputed against it. This is good news for those who do not have life, for it gives them access to God to receive the precious gift of everlasting life. Those that have this life shall live. And in resurrection, they will be given knees which they can bow, and be given tongues with which they can confess. But those who do not have life and will never see life (John 3:36), but remain in the dust of the earth, will never have knees or tongues.

66. What does it mean in Philippians 2:12 where it says we are to work out our salvation with fear and trembling?

It is well to consider what salvation is before making any applications. It does not say that we are to work out our everlasting life. To equate salvation and everlasting life will only get us into confusion. And somebody has said that confusion is ignorance. When our Lord said to the woman of Samaria that salvation was of the Jews, He was not talking about everlasting life. By faith the Samaritans or any other people could have life. Peter recognized this fact in Acts 10:43. Israel had a salvation to work out. It was that they were to be a priestly nation and make known to the nations the name of Jehovah. They were promised the blessings of the kingdom. To them pertained the preaching of the kingdom. All this was their salvation and they were expected to work it out. And so when the salvation of God was sent to the Gentiles in Acts 28:28, it does not mean that they are then to obtain everlasting life. Their salvation was the administration of the mystery with all its hopes and blessings. This they were to work out.

67. What is the meaning of 1Timothy 1:8?

This verse states that the law is good if one uses it lawfully. There is law today, but not in the sense of the Mosaic law given at Sinai, although that law did reveal the righteousness of God and man's utter inability to attain unto such a state of holiness. But the law or will of God is given to us in the last seven epistles of Paul in the form of exhortations and the like. This is a good thing for us providing we do not attempt to use it as a means of boasting in the flesh. We can walk worthy of our vocation or calling, but there is nothing to brag about, for such a walk is where Christ lives in and acts thru us.

68. What is the difference between eternal life and everlasting life?

They both translate the same phrase in the Greek. However God alone can have eternal life for He has no beginning or end. His children do have a beginning and are given everlasting life through the works of His Son.

69. Your teaching seems very queer. How can Christ be King of kings on the earth and at the same time be Head of a church which is His body in heaven? This is absurd, is it not?

For finite beings such as you and I, this would be impossible and therefore absurd. But if Christ were deity, God manifest in flesh, then He is the Infinite and could appear in as many different places and forms as He might choose.

70. Was Christ a soul after the resurrection?

Psalms 16:10 says, Thou wilt not leave My soul in hell; neither wilt Thou suffer Thine Holy One to see corruption. This is quoted in Acts 2:27 by Peter, and part of it is quoted in Acts 13:35 by Paul. Christ went to hell just as have all others who have lived and died on this earth. But His soul was holy and so did not see corruption. It was raised from the dead. If He was a soul before death, then He was a soul in resurrection.

71. I have heard it said that God is acting in grace today to all the world, and that if He does not act in grace, He does not act at all. Is this according to the Scriptures?

In theory, this is but another version of universal reconciliation or salvation. It just happens that the Redeemer in the Hebrew is also the Avenger. The redemption of Noah and his family brought vengeance on the wicked world of that time. The redemption of Israel from Egypt brought vengeance on Pharaoh and his hosts. The very fact that God loves His people makes Him hate their enemies. We are told that Buddha loves everybody. He sits and does nothing about it. But that is not our God. His grace is for those that will partake of it. His wrath abides on others (John 3:36).

72. I am a little mixed up. It speaks of the inheritance of God in the heavenlies in Ephesians 1:18, and in Colossians 1:12 it says that we are made meet to be partakers of the inheritance in the holiest in light. However Ephesians 5:5 indicates that one may lose this inheritance. How is this?

The Church has an inheritance, even as did Israel. Individuals may lose it, even as many thousands of Israel lost their inheritance.

73. In Psalms 1:5 it says that the ungodly would not stand (arise) in the judgment, and that this meant no resurrection for the unbelievers. Somebody said that this word stand did not mean resurrection. Can you answer this?

A lot of people are quick to set forth their own ideas as gospel truth, but err, not knowing the Scriptures. You will find this word quwm (koom) on page 1101 of the Englishman's Hebrew Concordance. There is a long list of the places where used, but one or two will suffice. See Job 14:12; Psalms 88:10; Isaiah 26:14. You can also check this with Strong's concordance. The word number is 6965. This is what Scripture says.

74. Do you believe in the verbal inspiration of the Bible? If so, then how would you translate sheep and vine and the like for people who know nothing of these things? After all, is not the Bible just the words of men?

The Bible time after time claims to be the Word of God. If it is not, then it is false and should be thrown out altogether. It would even be dangerous if it were just the words of men. But look at Psalms 12: 6, The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. God has spoken in man's language to man, but He does not use those words carelessly as man does. And the fact that some might not understand some of the terms used is no excuse to make any changes in the Word of God. How many understand love? How many comprehend the term righteousness? We who are teachers have to teach what these things are. And so it is up to a man to teach what a sheep or a vine is when speaking to the Eskimos. Some tribes do not know what a home is. It is up to Christians to teach and to show these what a home is. We must not tamper with the Scriptures. But we must remember that All Scripture is given by inspiration of God and is profitable...

75. What is the sin mentioned in Hebrews 12:1?

It is the sin of unbelief. That is the root of all other sins. Self-will nourishes it.

76. It seems strange that Rahab the harlot should be so well spoken of in the Bible. Why?

In this day when men think that respectability is Christianity, this does pose a real question. But Rahab was saved by faith and not by any moral qualities she may have had. So we can say that she was a sinner saved by grace. People who do not know the love and power of God cannot understand His works. Our Lord was criticized because He kept company with publicans and sinners. God is able to take the worst sinner living today and make a saint of him. But men with all their do-good programs and reformation cannot do this.

77. Why don't we hear more about Jobs wife?

She was not much good as a wife. When Job was in trouble and grief, she was no comfort. All she had to say was that he should curse God and commit suicide (Job 2:9). God did not see fit even to put her name in Scripture. The same with Lot's wife.

78. Why did God have a program of healing in the apostolic times and not have it today?

During the time covered by Acts, the kingdom was still at hand. If any at that time would have been careful to study Daniel 9, they would have been able to set the date of the Lord's second coming and the setting up of His kingdom. It would have been A.D. 85, just 490 years from the dedication of the temple after the exile (405 B.C.). With that near coming at hand, it would be fitting that those who believed and entered into the kingdom would be alive and ready to meet the King at His coming. So the sick were healed and the dead raised during the time that the kingdom was in view. But when the kingdom was postponed at Acts 28:28, the gifts of the Spirit ceased. The two days of Hosea 6:2 must intervene before Israel will be raised and come into their kingdom. Resurrection and being manifested with Him in the heavenlies is the hope of the members of The Church which is His body today. A resurrection at about the time of the great white throne of judgment is the hope of those who have everlasting life, but no adoption (See Job 14:12 and compare with Rev 20:11). Thus we can see that there is no gifts of healing and the like today.

79. How about the common teaching that the church is Spiritual Israel? Is it true?

I am afraid that we will never be able to find the expression Spiritual Israel in the Bible. It is not there. History tells us that this expression originated with a man by the name of Origines. He was a Greek writer and teacher of the third century. It was a theory that God was forever thru with the Jew and now all the blessings and covenants had been transferred to the church. A few years later the Emperor Constantine saw in this a great chance to improve his position as ruler. This would make a fine basis for a church-state, making war in the name of and with the aid of religion, for ritual, pomp, splendor, and ecclesiastical theatricals. We have on hand today the tragic results of that lie, that theory, which has caused to much bloodshed and misery in centuries past. And if we are not careful, organized religion will again take over and rule the world. Then there will be great tribulation.

80. Is water baptism essential for the remission of sins?

Isaiah had a coal of fire laid upon his mouth, which in touching his lips took away all his iniquity and purged all his sins. Our Lord spoke to many during His earthly ministry, remitting their sins without baptism. The members of The Church of the administration of The Mystery are not under law, and they today have redemption through His blood, and the forgiveness of sins. They have only one baptism and this is explained in Col 2:12,13 as being identified with Christ in His death, burial and resurrection, even to a quickening with Him with the accompaniment of forgiveness of sins. No water baptism is mentioned in connection with The Church. It is a part of the law and the kingdom of Israel. But there are even now those who claim that they are Jews (Rev 2:9; 3:9)

81. It would seem that Romans 2:14 proves that man did not have a fall, but by nature does the things of the law. How do you see it?

The epistle to the Romans has suffered much at the hands of its friends, the commentators and the expositors. It is a case of being very careful to read the address on the envelope, to find out to whom the apostle is speaking. This epistle is written to the church at Rome which was made up of Jewish and Gentile believers. The man spoken to in verse 1 of chapter 2 is seen to be the Jew (see verse 17). When we read Galatians we see that the Gentile believers in the churches were not subject to the law of Israel. This is also brought out in the council at Jerusalem (Acts 15). So here in Romans 2:14 Paul is reminding the Jewish believers that the Gentile believers did by nature (the new nature in the believer) the things contained in the law. This would only be natural, for the law did contain the righteous requirements of God for His people. This does not say that the Gentiles observed the ritual of the law. That was settled in Acts 15:24-29.

82. There is a great deal of mention of the book of life in the Revelation. There seems to be a danger of being blotted out of it. How can one know his name is in this book?

This is another example of carelessly reading the Word. The book of life is mentioned about 7 times in the Revelation. Once it is called the Lamb's book of life (21:27). This might give us a clue. But the best explanation for it is given in Daniel 12:1. The names written in the book are those of Daniel's people, that is, Israel. So we do not look for the names of Gentiles to be written in that particular book. The Revelation is about Israel, their tribulation, and the overcomers. It is possible that there might be a book for the Gentiles, but you will find that elsewhere.

83. Do we today have need of the Advocate mentioned in 1John 2:1?

Under the law, men were judged by the law (Romans 2:12) and those that do not have the law cannot be judged by it. Where there is no law, sin is not imputed and therefore there can be no summons to court or a charge made against the sinner (see 2Cor 5:19 and Romans 5:13). Those under the law prayed that they might be forgiven as they forgave others. But we who are under grace are to forgive others freely because we have been forgiven (Eph 4:32). We have no need of an Advocate today, for we have forgiveness of sins (Eph 1:7 & Col 1:14).

84. What was the spiritual condition of the rich young ruler when he came to the Lord and asked what he should do to inherit eternal life?

This young man who must have been a "somewhat" in the synagogue was already a believer. He recognized the Lord as the Messiah, the King of Israel. His request was what he must do to have a place of importance in the kingdom. The reply of the Lord was very similar to His words in Matt 19:29. It meant the forsaking of everything in the world for His name's sake. The price was too high for this man.

85. Did Paul continue establishing churches or assemblies after Acts 28:28?

There is no record that he did. Neither is there any record that such churches or assemblies were in existence after Acts 28:28.

86. What part, or parts, of the gospel of John are truth for this administration?

In the first place, we do not use the term "this administration." If the administration of The Mystery is meant, then John's gospel is not to or for it. But John's gospel is truth for today. So many are misled by the expression "this administration," thinking it means this age or time in which we live and that it means a way in which God is dealing with mankind today in general. God does have a special way of dealing with the administration of The Mystery, a church already seated in heavenly places. But for the rest of humanity today, John's gospel applies (John 3:16). There is no administration teaching for today in this gospel. That which applies today and which is for Gentiles (the Jews have been set aside, 1:11), is 1:1-18; 3:13-21; and 3:31-36. The reason for the writing of the gospel is given in 20:30,31. There are some short explanations through the book for Gentile readers, and then the last 2 verses of the book are up-to-date.

87. Should those who are Christians gather together at some place for worship today?

It may be that the word worship is somewhat overdone these days. Even in Israel, the temple was the designated place of worship. The Synagogue was not a place of worship, but a place to teach the Scriptures and also as a court where men might be tried under the law and penalties meted out. Paul knew this very well, for he had been beaten in the Synagogues many times. In the epistles written after Acts 28:28 the word worship occurs just once. That is in Ph'p 3:3 where Paul says, For we are the (true) circumcision, which worship God in the spirit. This is an echo of John 4:23 where the Lord said to the woman of Samaria, But the hour cometh, and now is, when the true worshiper shall worship the Father in spirit and in truth. That worship has nothing to do with a place, a priesthood, nor a ritual. It is natural for those who love the Word and the One of whom it speaks to gather together, but we have no such command today. Leaders often wish it and even pretend it so they can get a following and a big collection.

88. Do you believe that there are 2 bodies?

In the administration of The Mystery there is 1 Body (Eph 4:4). In the administration of promise there was 1 body (1Co 12:13). Whether that included all believers I cannot tell. It may have been just the church at Corinth. So there was one body, and there is one body. But they are not the same. The first was of Israel with an earthly hope. There is one now of Gentiles already seated in heavenly places. The first was to minister to the nations of the earth. There is one now making known the manifold wisdom of God to principalities and powers in heavenly places. We are aware that most of Christendom does not know much about right division and the mystery.

89. I am curious about Acts 17:11. What was it that Paul told the Bereans, and what Scriptures might they have looked up to see if it was so?

You have done well to stop and ask such a question. Not many have done that. In the same chapter, in verses 2 and 3, you will find what Paul preached; And Paul, as his manner was, went in unto them (the synagogue of the Jews), and three Sabbath days reasoned with them out of the Scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus-whom I preach unto you, is Christ. So it is clear that Paul was preaching and arguing from the Scriptures that Jesus of Nazareth was indeed their Christ and Messiah, the King of Israel. In verse 7 his enemies charge him with saying, that there is another king (than Caesar), one Jesus. The theme of their Scriptures, the OT, is of the coming kingdom and the King. And this is what the Bereans found. Paul was not preaching the administration of The Mystery. Even if he had, they could not have verified his message from the Scriptures they had, for it was a subject that had been hid in God from ages and generations (Eph 3:9; Col 1:26). Be sure to check this.

90. How can we know that the "voice" in Isaiah 40:3 refers to John the Baptist?

The Holy Spirit inspired Matthew to write of John the Baptist, For this is He that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. This is quoted from the reference you gave. Also you will find that a messenger is to be sent to proclaim the coming of the Lord, the God of Israel (Mal 2:16,17; 3:1-4). This is the same Lord and God referred to in your text. Not only does John the Baptist fulfill the place of the messenger, but Jesus of Nazareth is the Lord and the God of Israel whose way is to be made straight. Christ is Jehovah.

91. Could it be that Philippians 2:9-11 refers to the man, Jesus, who is another creature or a god?

In this reference it is plainly stated that the highest name possible is given to Jesus of Nazareth. That name is found in Psalms 7:17, the first of 36 places it occurs in the OT. It is Jehovah-Elyon, or, Jehovah the Most High God. There is no name above this one. If Jesus of Nazareth was not Jehovah, the Most High God, then our Bible is wrong, not inspired, and can not be trusted. We might just as well throw it out and lean on our own understanding. Here is a further quotation from Isaiah 45:23, I am God, and there is none else. I have sworn by Myself, the word is gone out of My mouth in righteousness, and shall not return, That unto Me every knee shall bow, and every tongue shall swear. In this same context it is made plain that there is no other Savior. However Satan still is saying, Yea, hath God said! We find our directions made clear in 2 John 9,10, Whosoever transgresseth, and abideth not in the doctrine of Christ (what the Word testifies of Him) , hath not God ...If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed. Just remember, the greatest of sins is unbelief.

92. What is the meaning of Romans 9:6 where it says, " For they are not all Israel, which are of Israel." Does this have to do with the true seed?

The true and the false seed are not in this context. Rather, the downfall of Israel and the blessing of the Gentile believers is the subject of chapters 9-11 here in Romans. Paul is making it plain that the true Israel of God is not all made up of the descendants of Israel, but also includes Gentiles. In his first epistle, Paul said to the Gentile believers, And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise (Gal 3:29). In verse 9 of the same chapter we read, So then they which be of faith are blessed with faithful Abraham. Now keep in mind that this is in the administration of promise, not The Mystery. Israel is still first.

93. Did John the Baptist have a message and a baptism for Gentiles?

There is no record that he did. In fact, there was no ministry to Gentiles in the NT until the day that Peter went to the house of Cornelius in the city of Caesarea (Acts 10 entire).

94. There is much talk these days about Moses being married to a black woman, and also that Philip preached to a colored man of Ethiopia. Do these have any bearing on truth for today?

None that I can think of. Zipporah was the wife of Moses. She was the daughter of a priest in Midian. His name was Reuel, Raguel, or Jethro. The Midianites were children of Abraham by his second wife, Keturah, and so would be the same race and color as Moses. Since Midian was in Arabia, a part of the land of Cush, she would be a Cushite by nationality, but a Midianite by race. So what? The eunuch, to whom Philip spoke, is not. said to be an Ethiopian, but from Ethiopia. He had the Scriptures and had been to Jerusalem to worship. So we must conclude that he was a Jew that was a slave in high position with the queen of Ethiopia. This would correspond with the condition of Daniel in the court of Nebuchanezzar and later in the court of Darius the Mede. I might add that the queen of Sheba was very probably not of Ethiopia, as tradition says, but queen Hatshepsut of Egypt (Sheba meaning south).

95. What is meant by the evil day in Ephesians 6:13?

There is a chance that at some time during the truth of the administration of The Mystery there may come a time of tribulation or trial upon those who dare to speak this truth. The spiritual failure and barrenness we see in Christendom today can well lead to such a condition.

96.  Are we to approach the throne of grace in prayer today as indicated in Hebrews 4:16?

The word throne does not appear in any of the epistles Paul wrote after Acts 28:28. It is not found in the gospel of John which was also written this side of Acts. Throne has to do with a King and a kingdom. There is no place for a throne in The Church. In the plural, it occurs in Col 1:16, but it is concerning thrones, dominions, and the like in heaven and earth, not the throne of God.

97. In Romans 6:14,15 it speaks of not being under the law, but under grace. Was not the Jew still under the law then?

Yes, the Jew was still under the ceremonial law, known as the law. But in the reference you gave, there is no article. Under faith, love, and grace, the Jew was no longer subject to the moral law. The moral law is contained in the last 5 of the 10 commandments. You can readily see that if one loves his neighbor as himself, then this moral law is made void. It is rather a strange thing to say that law is for the lawless. But that is right. The Gentile believers in Rome had the new nature and so did the things of the law, even though they never had it (Romans 2:14). Romans 13:8,10 shows that love is the fulfilling of the law (the moral law).

98. According to Ephesians 3:2 is not this the age or administration of grace?

No. This verse tells us that a special administration of grace was given to Paul that he might preach the gospel of the administration of The Mystery. Just notice how Paul follows this statement up in verses 7 & 8. Compare with Col 1:25 where he speaks of his ministry being an administration of God to him. The next verse speaks of this ministry as The Mystery.

99. When did water baptism cease to be the rule for God's people?

The apostles and Paul baptized with water in the Acts era. Paul makes it known that after Acts 28:28 there is one baptism (Eph 4:5) and in Col 2:12 this baptism is described as being identified with Christ in death, burial and resurrection. So we must conclude that water baptism ceased at the end of Acts.

100. Is it true that two distinct purposes of God are revealed in the Bible?

Yes that is true. (1) There is a distinctive purpose revealed concerning Israel, the kingdom, and the earth program (not connected with powers in the heavens). The kingdom phase culminates in the coming of the King, the rapture of His people, Israel, and the setting up of the kingdom. (2) There is another distinctive purpose revealed after Acts 28:28 which has to do with the Gentiles (nations) and this in connection with heavenly places and heavenly beings. This is The Church. All believers outside these two distinctive purposes from Adam till now will have their part with the dying malefactor in paradise (the new earth). This groups all believers into 3 groups, but with 2 spheres of blessing, the earth and the heavens.
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