Biblical Christianity

Biblical Christianity

www.bibleone.net

Christianity is considered by many who study world religions as the largest religion in the world, with a little over 2 billion members. It is significantly larger than the second largest religion: Islam, which has about 1.6 billion members. About one third of the world’s population is currently identified as Christian.

Christianity is the largest religion in the United States and Canada, with profoundly deep influences affecting American and Canadian culture and politics. Worldwide, Christianity is widely fragmented into thousands of faith groups, large and small.

Although many groups that are considered part of Christianity attribute significance to other facets of their religious experience in addition to or other than the Holy Scripture (Old and New Testament), e.g., church traditions, personal experience, and scientific knowledge; it is the purpose of this study to define Christianity solely in accord with Holy Scripture.

It is this writer’s strong conviction that both the Old and the New Testament in their original languages (Hebrew and Koine Greek [the common Greek language of the day]), which comprise the Holy Bible, are God-breathed and the only divine authority for this project.

All Scripture is given by inspiration of God [lit. Greek: theopneustos: God-breathed], and is profitable for doctrine, for reproof, for correction, for instruction in righteousness. (2 Timothy 3:16)

knowing this first, that no prophecy of Scripture is of any private interpretation, for prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit. (2 Peter 1:20, 21)

And of the many English translations of the Holy Bible available today that henceforth in this study may also be referred to by the expression “the Word”, this writer prefers to use the New King James Version (NKJV), which he believes in most cases to be accurate.

Sadly, most Christians today only understand Christianity as a religion defined by their local church building, their Christian leader, be it pastor, bishop, or priest, along with a set of established procedures and events that take place one or several times each week.

Other than the utilization of the “first day of the week, when the disciples came together to break bread” (Acts 20:7), there is little recorded in Scripture explicitly outlining methodology of worship. What one sees today are multiple methodologies based on traditions within Christendom.

This study will hopefully bring to light the most important aspects of Biblical Christianity. The following will be a list of these.

Biblical Christianity is centered on one Person alone, the Person of Jesus Christ

This is true in both the Old Testament, by the use of various types and specific prophecies, and the New Testament. It is unfortunate that in many elements of Christianity today more emphasis is given to others in the Godhead or to Mary, the earthly mother of Jesus, than to Jesus. Also, please note that the word “Christ” is not Jesus’ last name. A more accurate rendition would be Jesus the Christ [lit. Greek: Christos: the anointed One or the Messiah].

Then He [the risen Christ] said to them [disciples], “O foolish ones, and slow of heart to believe in all that the prophets have spoken! Ought not the Christ to have suffered these things and to enter into His glory?” And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself. (Luke 24:25-27)

Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. (1 Corinthians 10:1-4)

(Writer’s Note: For an in-depth treatment of this aspect of Biblical Christianity, please activate the link on www.bibleone.net entitled The Study of Scripture, which is a book by Arlen L. Chitwood, reproduced for all to read)

Biblical Christianity recognizes that Jesus Christ is God manifested in the flesh

This is the cardinal doctrine of Biblical Christianity. Jesus Christ personally made the claim. No other major “religious” leader in all of history made such a claim. It is the one claim that totally infuriated the religious leaders of His day. Furthermore, because of His claim, a discussion about this aspect of His nature usually raises the ire of both religious and secular individuals today. To talk about Mohammed, Confucius, Buddha or other religious leaders today never appears to provoke serious opposition. But to mention Jesus Christ as being God sparks the hostility and indignation from every quarter.

Jesus equated Himself with God the Father (Greek: Yahweh: God).

To know Jesus is to know God: If you knew Me, you would know my Father also. (John 14:7)

To see Jesus is to see God: Anyone who has seen Me has seen the Father. (John 14:9)

To encounter Jesus is to encounter God: Believe Me when I say that I am in the Father and the Father is in Me. (John 14:11)

To trust in Jesus is to trust in God: Trust in God, trust also in Me. (John 14:1)

To welcome Jesus is to welcome God: Whoever welcomes Me does not welcome Me but the One who sent Me. (Mark 9:37)

To honor Jesus is to honor God: That all may honor the Son just as they honor the Father. (John 5:23)

To hate Jesus is to hate God: He who hates Me hates My Father as well. (John 15:23)

To come to Jesus is to come to God: No one comes to the Father except through Me. (John 14:6)

The Jewish leaders of the day understood that Jesus claimed to be God.

Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God. (John 5:18)

The Jews answered Him, saying, “For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God.” (John 10:33)

Jesus claimed deity by stating He was “One” with the Father and by referring to Himself with one of the most sacred expressions of the Old Testament, the one Yahweh used for Himself —“I AM” (Exodus 3:14; Isaiah 41:4; 43:10, 13, 25; 46:4; 48:12). To put it more succinctly, Jesus Christ declared that He is God.

I and My Father are One. (John 10:30)

Therefore I said to you that you will die in your sins; for if you do not believe that I AM He, you will die in your sins . . . Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” (John 8:24, 58)

Jesus invoked divine prerogatives (exclusive only to God).

Forgive sins (Mark 2:5-7)

Receive worship (Matthew 28:16, 17)

Power/authority over death and life (John 5:21)

Judge humanity (John 5:22, 27)

Others declared Jesus as God.

The Apostle Paul (Acts 20:28)

The Apostle Peter (Matthew 16:16b)

Martha (John 11:27)

Nathanael (John 1:49)

Stephen (Acts 7:59)

Thomas (John 20:28)

God the Father (Hebrews 1:8)

The Bible specifically uses the name “God” in referring to Jesus Christ.

In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:1, 14)

of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen. (Romans 9:5)

But to the Son He says: “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your Kingdom. (Hebrews 1:8)

looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ. (Titus 2:13)

And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. (1 John 5:20)

Scripture ascribes attributes to Jesus Christ that can only be true of God, i.e., self-existence (John 1:4; 14:6); omnipresence or present everywhere at the same time (Matthew 28:20; 18:20); omniscience or all-knowing (Matthew 17:22-27; John 4:16-18; 6:64); omnipotent or all-powerful (Matthew 8:26, 27; Luke 4:39-41; 7:14, 15; Revelation 1:8); and possessing eternal life (John 1:4; 1 John 5:11, 12, 20).

Jesus Christ backed up His claim of deity by:

Fulfilling dozens of very specific Old Testament prophecies concerning the identity, mission, and message of the coming Messiah, e.g., Isaiah 53.

Performing many miracles and exhibiting a matchless moral character.

Resurrecting Himself (by His own power [John 10:15-18; 19:30]) from the dead — seen and testified to by hundreds (Luke 24:34; John 20:19-24; 21:1-23; Acts 1:4-10; 1 Corinthians 15:5 -7; etc.). The Roman and Jewish authorities could never refute it.

Transforming His followers from cowards into martyrs (who had nothing to gain if His claim of deity was not true).

Biblical Christianity further recognizes that God is a Triune Being

The concept of God as “Trinity” is a descriptive label of the Godhead among a great many Christians. The term trinity is not found in the Bible, but it is used to designate this definite Bible doctrine, just as other terms are used that are not found in the Word, to designate definite Bible doctrines, e.g., rapture, omnipresent, omniscient, substitutionary, eschatology, incarnation, etc. The doctrine of the Trinity refers to the divine essence (nature) of God who reveals Himself in three distinct Persons. These three Persons are the Father, the Son and the Holy Spirit. These three Persons are separate and yet are One, i.e., one God who manifests Himself in three distinct personalities.

The Trinity is not subject to rationalistic Apologetics, i.e., it cannot be understood by the rational processes of the human mind. Bible students and scholars attempt to express the concept using various models, e.g., white light made up of three primary colors or water which can exist as ice, liquid or steam, but such models eventually fail to adequately represent God as three distinct Persons, yet One. The Trinity or Godhead cannot be known by reason alone but can only be understood by revelation and must be accepted by faith. To the truly scientific and objective mind there are many facets of the physical world that defy rationalization. For example, considering “evolution” or “dimensionality,” one can say that it takes more “faith” to accept these world views than the Biblical view of the Trinity

The Bible reveals that there is only one God. This truth is made clear in the first commandment (Exodus 20:1, 2). It is clearly expressed in Deuteronomy 6:4:

Hear, O Israel: The LORD our God, the LORD is One! And in Isaiah 45:5, 6: I am the LORD, and there is no other; there is no God besides Me. I will gird you, though you have not known Me, that they may know from the rising of the sun to its setting that there is none besides Me. I am the LORD, and there is no other.

There are two Hebrew words that are translated “one” in the Old Testament. The word, which corresponds to “unique,” (a non-plurality quality) is yahidh. The other word is ehadh, which does not preclude distinguishable entities or plurality.

The Hebrew word translated one in the above reference out of the book of Deuteronomy is ehadh, which does not exclude having plurality within it. It is the same word used in Genesis 2:24, wherein God declares that man and woman by coming together become “one flesh.” So it is seen by the use of ehadh to refer to Himself in the above passage in Deuteronomy that God reveals His plural nature.

There are three names used in the Old Testament that are translated God. They are (1) Elohim — used 2700 times in the Bible, (2) YHWH and (3) Adonai. Although it is obvious that these three names apply to God the Father, it is also important to note that they all apply in various references to the Son (Isaiah 6:1-3; 9:6; 45:21; Psalm 68:18) and the Holy Spirit (Exodus 31:3; Judges 15:14; Isaiah 11:2). Therefore it is unwise for the Bible student to conclude that any one of these names will always apply uniquely to only one Person of the Godhead.

The name Elohim, because of its grammatical ending of “im” (similar to the plural terms of cherubim and seraphim), indicates plurality. Yet it is always used with a “singular verb,” an apparent grammatical error since the noun doesn’t agree with the verb. This construction is introduced in Genesis 1:1, “In the beginning God [plural noun Elohim] created [singular verb bara] the heavens and the earth.” This form of construction was not used by the Holy Spirit in the transcription of God’s Word by mistake. It was intended to reveal the plural nature of God.

This usage is correctly carried over into the English translations of the Bible.

Then God said, “Let Us make man in Our image, according to Our likeness . . . .” (Genesis 1:26)

Then the LORD God said, “Behold, the man has become like one of Us . . . .”

(Genesis 3:22)

Come, let Us go down and there confuse their language, that they may not understand one another’s speech. (Genesis 11:7)

Also I heard the voice of the Lord, saying: “Whom shall I send, and who will go for Us?” . . . . (Isaiah 6:8)

Chuck Missler of www.khouse.org reveals in his teaching of the Trinity that a two-letter Hebrew word, consisting of the first (aleph) and last (tau) letters of the Hebrew alphabet is used in various places within the Old Testament, yet without being translated into the English versions of the Bible. He indicates that some Hebrew scholars think that this combination is used to represent a preposition or as a connector to modify a word. He points out to his audience two specific examples where this isn’t the case, Genesis 1:1 and Zechariah 12:10. He suggests that one may conclude that the meaning of this usage is the equivalent to the designation “the first and the last,” a name applicable to Jesus Christ in the New Testament (Revelation 2:8). If he is correct, and this writer believes him to be so, then the following two passages take on new meanings.

In the beginning God (Aleph and Tau) created the heavens and the earth. = In the beginning, the First and the Last [Jesus Christ], created the heavens and the earth. (Genesis 1:1)

. . . then they will look on Me (Aleph and Tau) whom they pierced. . . . = . . . then they will look on Me, the First and the Last [Jesus Christ], whom they pierced.

(Zechariah 12:10)

Not only is this is a strong indication of Jesus Christ within the Old Testament, but it further confirms the concept that “plurality coexists with unity” in reference to God.

New Testament

There are several instances in the New Testament where all three persons of the Godhead come together in one passage of Scripture, e.g., the baptism of Jesus Christ, the issuance of the Great Commission, a benediction by the Apostle Paul and a proclamation by the Apostle Peter.

When He had been baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting upon Him. And suddenly a voice came from heaven, saying, “This is My beloved Son, in whom I am well pleased.” (Matthew 3:16, 17)

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit . . . . (Matthew 28:19)

The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen. (2 Corinthians 13:14)

Elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ: Grace to you and peace be multiplied. (1 Peter 1:2)

If this was all the New Testament had to say on the subject, it would be enough; yet, the New Testament also reveals that all three Persons of the Godhead are designated as God.

The Father is God, which is uncontested.

The Son is God.

Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel, which is translated, “God with us.” (Matthew 1:23)

In the beginning was the Word, and the Word was with God, and the Word was God. . . . And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:1, 14)

Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.

(John 5:18)

Jesus said to them, “Most assuredly, I say to you, before Abraham was, I AM.” [And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, ‘I AM has sent me to you.’”] (John 8:58 [Exodus 3:14])

I and My Father are One. (John 10:30)

. . . . Christ came, who is over all, the eternally blessed God. (Romans 9:5)

Who, being in the form of God, did not consider it robbery to be equal with God. (Philippians 2:6)

He is the image of the invisible God, the Firstborn [a term of position signifying priority and sovereignty] over all creation. (Colossians 1:15)

For in Him dwells all the fullness of the Godhead bodily. (Colossians 2:9)

Looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ. (Titus 2:13)

Who being the brightness of His glory and the express image of His Person . . . . (Hebrews 1:3)

And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. (1 John 5:20)

The Holy Spirit is God.

But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself? While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.” (Acts 5:3, 4)

No one can come to Me unless the Father who sent Me draws him . . . . [And when He (Holy Spirit) has come, He will convict the world of sin, and of righteousness, and of judgment . . . .] (John 6:44 [16:8])

Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty.

(2 Corinthians 3:17)

The plurality of the One God as evidenced in Holy Writ (Bible) is incontrovertible. The fact that the Bible clearly reveals that the Father, the Son and the Holy Spirit are each and together the One and the same God, even as they are each distinct Personalities, is indisputable.

Admittedly, the mechanics of how this plurality exists in unity is quite incomprehensible to the human mind. This doctrine is most certainly of “faith,” not “reason.”

God’s Word further demonstrates the fact that the Godhead is composed of the Father, the Son and the Holy Spirit. The Trinity is shown by both the attributes of God and His works. The following passages of Scripture will show that many of the attributes and works attributable to God are also attributable to both the Son and the Holy Spirit.

The Attributes of God:

Eternal Existence

Father Psalm 90:2

Son Micah 5:2; John 1:2; Revelation 1:8, 17 (Isaiah 41:4)

Holy Spirit Hebrews 9:14

Holiness

Father Revelation 15:4

Son Acts 3:14

Holy Spirit Inherent in His name, “Holy Spirit”

(Note: A strong case may be made in the original languages that the triple use of the word “holy” in Isaiah 6:3 and Revelation 4:8 refers to all three persons of the Godhead.)

Omnipotent (All powerful)

Father 1 Peter 1:5

Son 2 Corinthians 12:9

Holy Spirit Romans 15:19

Omniscience (All knowing)

Father Jeremiah 17:10

Son Revelation 2:23

Holy Spirit 1 Corinthians 2:11

Omnipresence (All present)

Father Jeremiah 23:24

Son Matthew 18:20

Holy Spirit Psalm 139:7

Truth

Father John 7:28

Son John 14:6; Revelation 3:7

Holy Spirit 1 John 5:6

Benevolence

Father Romans 2:4

Son Ephesians 5:25

Holy Spirit Nehemiah 9:20

The Works of God:

The Creation of the Universe

Father Psalm 102:25

Son John 1:1-3; Colossians 1:16

Holy Spirit Genesis 1:2; Job 26:13

(Note: “Elohim” is plural for all three in Genesis 1:1.)

The Creation of Man

Father Genesis 2:7

Son Colossians 1:16

Holy Spirit Job 33:4

The Incarnation

Father Hebrews 10:5

Son Philippians 2:7

Holy Spirit Luke 1:35

The Death of Christ

Father Psalm 22:15; John 3:16; Romans 8:32

Son John 10:18; Galatians 2:20

Holy Spirit Hebrews 9:14

The Atonement

Father Isaiah 53:6, 10

Son Ephesians 5:2

Holy Spirit Hebrews 9:14

The Resurrection of Christ

Father Acts 2:24; Romans 6:4

Son John 2:19; 10:17, 18

Holy Spirit Romans 8:11; 1 Peter 3:18

The Resurrection of Man

Father John 5:21

Son John 5:21

Holy Spirit Romans 8:11

The Inspiration of Scripture

Father 2 Timothy 3:16

Son 1 Peter 1:10, 11

Holy Spirit 2 Peter 1:21

The Indwelling of Believers

Father Ephesians 4:6

Son John 17:26; Colossians 1:27

Holy Spirit 1 Corinthians 6:19

The Sanctification of Believers

Father Jude 1

Son Hebrews 2:11

Holy Spirit 1 Corinthians 6:11

The Eternal Security of the Believer

Father John 10:29

Son John 10:28; Romans 8:34

Holy Spirit Ephesians 4:30

One may appreciate, at least to a small degree, the vast abyss between the mind of God and the mind of man by considering how difficult it would be to explain to a tribe in the deep interior of Africa, who has had no exposure to the outside (industrial) world, the workings of television or a Boeing 747.

The chasm between God and man in the realm of knowledge and understanding is far greater. It is as extensive as the chasm between the infinite and the finite. Because of this immense and immeasurable gulf between God and man, the Trinity can only be a fact of divine revelation and not of human reason.

The bottom line is that God’s Word clearly teaches that God the Father is God, Jesus Christ is God and the Holy Spirit is God. God is one in essence (nature), yet three distinct Persons, in revelation and in the performance of His will. God the Father orchestrated His plan, Jesus Christ enabled His plan and the Holy Spirit executed His plan.

This of course is over-simplification, since any of the three Persons of the Godhead also performed all three functions. In any case, the doctrine of the Trinity is fundamental to Christianity. A diligent study of the Bible shows it to be accurate, factual, irrefutable, incontrovertible, incontestable, undeniable, indubitable and unassailable….and any other similar adjective of like kind the reader of this study may wish to apply.

Holy [Father], holy [Son], holy [Spirit] is the Lord of hosts; the whole earth is full of His glory! (Isaiah 6:3)

Biblical Christianity is really not a religion. It is a union or relationship

Most people think of Christianity as a religion — a system of beliefs, conduct, and rituals that vary from one group or denomination to another group or denomination. But the Word does not support such a conclusion.

Biblical Christianity, even though encompassing certain beliefs and encouraging certain conduct, only details one fundamental prototype, which is based entirely on a union or relationship with God the Son, Jesus Christ.

This model, which has a beginning in every person’s life who becomes a Christian, if scripted in accordance with the Word, is evidenced the same in every Christian’s life as a spiritual progression in line with the Word. But what is most important is that without the union, and thereby the established relationship, with Jesus Christ at the very start, Biblical Christianity does not exist, no matter what conduct or rituals one may follow.

This portion of this study will only concern itself with this union along with many of its benefits.

A person begins Christian life by means of a spiritual birth from above, a grace-gift from God the Father — John 3:16; 20:31; Ephesians 2:8, 9; Revelation 22:17 — that is based on the vicarious sacrifice of Jesus Christ (God the Son) upon the cross of Calvary.

On the cross Jesus Christ became man’s substitute by bearing and becoming man’s sin in which He pays the penalty-price for it. Having taken and becoming this sin (2 Corinthians 5:21), Christ suffered a 3-hour spiritual death (separation from God the Father (Matthew 27:45, 46), which was in fact the payment of man’s sin-penalty.

Upon “payment made” (“It is finished”— John 19:30), Christ voluntarily relinquished physical life to be buried in a tomb only to arise alive after three days victorious over sin and the grave.

When a person, by a willful decision of faith (belief, trust [Acts 16:30, 31]), turns to Christ from any other confidence (works, religion, etc. [Ephesians 2:8, 9]) for his personal eternal salvation, he is then born anew by means of the Holy Spirit (God the Holy Spirit), a transaction that is a permanent union with Jesus Christ and an inclusion into the family of God (John 3:8, 16; 20:31).

It should always be noted that Christianity is not a religion. Religion is the attempt to achieve the approbation (approval) of God through a person’s works (human good) and other various means of self-effort — all of which are considered by God as filthy rags (Isaiah 64:6).

The following is a list of benefits that applies to every person who believes on Jesus Christ for his personal eternal salvation.

Forgiveness

The unconditional dismissal of all recognition and remembrance of harm (sin) against God and the debt it has incurred.

A Christian’s standing, which is his relationship to God and is immutable or unchangeable, since it is secured by the seal of the Holy Spirit (Ephesians 1:13, 14; 4:30), is never subject to condemnation—that is, he will never be unjustified or separated from God (Ephesians 1:7; Colossians 1:14; 2:13).

But regarding his state (Christian walk), which like the daily conduct of a child, it is changeable and is wholly within the family relationship and subject to confession and cleansing (1 John 1:9).

Justification

A legal term meaning to acquit of wrongdoing and its consequences and to pronounce a verdict of “not guilty.” (Acts 13:39; Romans 3:24; 4:25; 5:17-19)

Redemption

A term of commerce meaning “to buy or purchase,” which speaks of the penalty-price for mankind’s sin that Christ paid on the cross making the Christian’s verdict of justification possible. (Galatians 3:13; Ephesians 1:7; Titus 2:14; Hebrews 9:12; 1 Peter 1:18, 19)

Expiation

A sister term to redemption meaning “to atone for or make amends for an offence,” which speaks of Christ’s atonement for man by suffering man’s rightful punishment for sin in his place. (Colossians 2:14; 1 Peter 2:24)

Imputation

A term meaning “to attribute, to ascribe, or charge to one’s account” and speaking of how redemption and expiation were possible — God exchanged Christ’s righteousness for man’s sin upon the cross of Calvary, which becomes personally efficacious upon faith alone in Christ alone. (Romans 3:22; 2 Corinthians 5:21)

Propitiation

A term meaning “satisfaction,” which speaks of the fact that God’s offended holiness and justice, a result of man’s sin, was satisfied by Christ’s sacrifice and thereby making it possible for His wrath to be turned away. (Romans 3:25; 1 John 2:2; 4:10)

Regeneration

A term meaning “rebirth,” which speaks of the revitalization (making alive again) of the spirit within man, which died at the Fall of Adam. Prior to regeneration a person is composed of flesh, a soul (seat of intellect and emotions), and a dead spirit.

When a person is spiritually reborn, his spirit (his conduit to God) is made alive and he becomes a “new creation” by the Holy Spirit. (John 1:12, 13; 3:5-8; Romans 8:16; 2 Corinthians 5:17; Ephesians 2:5; Colossians 2:13; 1 Thessalonians 5:23; Titus 3:5; 1 Peter 1:3, 23)

Reconciliation

A term that indicates the “unification of two parties by eliminating the barrier that separates them”— the elimination of the sin-barrier between God and man. (Romans 5:10; 2 Corinthians 5:18; Ephesians 2:16; Colossians 1:20, 21)

Sanctification (Positional)

There are 3 aspects to sanctification (positional, experiential, and final). Spiritual birth establishes “positional sanctification,” which is permanently being set apart “in Christ.” (Acts 20:32; 1 Corinthians 1:2; 6:11; Hebrews 10:10; 1 Peter 1:2; Jude 1)

Glorification (Positional)

Although final glorification will come, spiritual birth bestows positional glorification upon the believer in Christ. (John 17:22; Romans 8:30; Ephesians 1:18)

Eternal Life

John 3:15, 16, 36; 5:24; 6:47; 10:28; 20:31; 1 John 5:11-13

Holy Spirit Baptism

Romans 6:5; 1 Corinthians 12:13; Galatians 3:28; Ephesians 2:16

Holy Spirit Indwelling

John 7:39; Romans 5:5; 8:9; 1 Corinthians 3:16; 6:19; 2 Corinthians 6:16; Ephesians 2:22; 1 John 3:24

Holy Spirit Sealing/Guarantee (Eternal Security)

2 Corinthians 1:22; 5:5; Ephesians 1:13, 14, 4:30; 2 Timothy 2:19; John 6:35, 37, 39, 40; 10:28; Romans 8:38, 39; Galatians 3:26; 2 Timothy 2:13; Jude 1

Union with God and the Body of Christ

John 14:20; 17:21, 23, 26; 1 Corinthians 8:6; 12:13, 27; Ephesians 4:6; Colossians 1:27

Citizenship in Heaven

Ephesians 2:19; Philippians 3:20

Membership in the Family of God

John 1:12; Romans 8:15, 16; Galatians 3:26; 4:5; Hebrews 12:5-9; 1 John 3:1, 2

Spiritual Gifts, Power, and Blessing

Acts 1:8; 1 Corinthians 12:4-11, Ephesians 1:3; 2Peter 1:3, 4

Priesthood and Ambassadorship

1 Peter 2:5, 9; Revelation 1:6; 2 Corinthians 5:20; Ephesians 6:20

Biblical Christianity reveals that man is a triune being

When God restored the earth (Genesis 1:2ff), He created man in accord with a specific image.

Then God said, “Let Us make man in Our image, according to Our likeness” . . . So God created man in His own image; in the image of God He created him; male and female He created them. (Genesis 1:26a, 27)

As has been previously proven in this study, God is a Triune Being, consisting of the Father, the Son and the Holy Spirit. That is the reason He used a possessive pronominal adjective indicating plurality twice referring to Himself. And this is to say that just as God is a triune being, so also man, created in accord with the image of God, is also a triune being. This is specifically revealed in the New Testament.

Now may the God of peace Himself sanctify you completely; and may your whole spirit [Greek: pneuma], soul [Greek: psuche], and body [Greek:soma] be preserved blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)

For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul [psuche] and spirit [pneuma], and of joints and marrow [the body], and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)

Make no mistake, the Holy Spirit is quite precise in the use of words when He conveyed the written Word through human instrumentality. And it makes no sense to attempt to make the “spirit” and the “soul” mean the same, as some endeavor to do.

This nature of man may be best stated by Arlen L. Chitwood in Chapter One of his book, Salvation of the Soul, which follows:

The first chapter of Genesis reveals that man was created in the “image” and “likeness” of God. The word translated “God” in the Hebrew text of this statement is Elohim. This is a plural noun, which, in complete keeping with related Scripture, would include all three members of the Godhead — God the Father, God the Son, and God the Holy Spirit (e.g., cf. John 1:1-3).

Since Elohim is a trinity, for man to be created in the “image” and “likeness” of God, he too must be a trinity. Unlike the dichotomous animal kingdom (created apart from the “image” and “likeness” of God) possessing only bodies and souls, trichotomous man (created in the “image” and “likeness” of God) is a triune being. Man not only possesses a body and a soul, but he also possesses a spirit as well.

Jesus is Elohim manifested in the flesh; and having been made in the “likeness” of man (but apart from man’s fallen nature), He, as man, must also be a trinity (John 1:14; Philippians 2:7). This tripartite nature of Christ, in whom “dwells all the fullness of the Godhead bodily” (Colossians 2:9), was clearly revealed at the time of His death.

At this time Jesus yielded up His spirit, which went back into the presence of His Father in heaven (Luke 23:46; cf. Ecclesiastes 12:7; Acts 7:59); His soul went into Hades, the place of the dead, housed inside the earth at that time (Acts 2:27); and His body was removed from the Cross and placed in Joseph of Arimathaea’s tomb (Matthew 27:57-61). This threefold separation persisted until the soul and spirit re-entered the body at the time Christ was raised from the dead.

Thus, God, Elohim, is a trinity; Jesus, Elohim manifested in the flesh, is likewise a trinity; and man, created in the “image” and “likeness” of Elohim, can only be a trinity as well. Accordingly, a complete redemption provided by the triune God must, of necessity, pertain to man as a complete being. Man’s complete redemption must encompass spirit, soul, and body.

Biblical Christianity reveals a specific purpose for the creation of man

Christians today (and this includes both leaders and followers) often either have no understanding that man was created for a specific purpose, or, they see little relevance of or for the issue. The truth is that God was very specific in stating why man was created when He formed him “of the dust of the ground” (Genesis 2:7).

Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” So God created man in His own image; in the image of God He created him; male and female He created them. Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.” (Genesis 1:26-28)

God used three expressions defining man’s purpose for being created. One was “have dominion over,” one was “fill,” and the other, “subdue it.” The three Hebrew words underlining these expressions are radah, male, and kabash, which together mean “to reign, replenish and rule over.”

Man was created to reign/rule over and replenish the earth. In other words, God entrusted His restored earth to man, a responsibility He originally assigned to Satan when He created the earth. But due to Satan’s prideful rebellion, God brought the earth to a state expressed as “without form, or void” (Genesis 1:2a); and, after a period of time, unspecified in Scripture, He restored earth and created man in six days (Genesis 1:2b-31).

And as the reader continues in this study, he will find that God is committed to restoring this purpose for which He created man.

Biblical Christianity involves an all-inclusive redemption program for man

Just as man is a triune being, the redemption program that God fashioned for man is a tripartite package designed for the salvation of all three parts of man, i.e., spirit, soul, and body. But most Christians today, failing to properly study the Word, only understand God’s redemption program after a singular fashion. Yet, for those Christians who truly submit to Jesus Christ and thereby allow the primary Teacher (Holy Spirit) of the Word to lead them through the Word, will come to a complete understanding of God’s all-inclusive redemption program for man.

This writer believes the brief explanation of God’s redemption program, which is a reproduction of Chapter One of the book, Salvation of the Soul, by Arlen L. Chitwood, is sufficient to properly assist any reader in understanding God’s salvation message.

Salvation — Past, Present, Future

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8, 9)

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18)

Are they [angels] not all ministering spirits sent forth to minister for those who will inherit [lit. “for the sake of the ones about to inherit”] salvation? (Hebrews 1:14)

“Salvation” in the Word of God is spoken of in three tenses — past, present, and future:

1) Christians have been saved.

2) Christians are being saved.

3) Christians are about to be saved.

The previously quoted verses provide examples of how Scripture deals with each of these three tenses or aspects of salvation.

In Ephesians 2:8, 9, salvation is a past, completed act.

In 1 Corinthians 1:18, salvation is a present, continuous work.

In Hebrews 1:14, salvation is a future, inherited possession.

Since the Word of God presents salvation in a framework of this nature, it is vitally important in Scriptural interpretation to first ascertain to which of these three aspects of salvation any given passage pertains.

In the past aspect of salvation, dealt with in Ephesians 2:8, the words in the corrected text, “you have been saved,” are a translation of two Greek words that form what is called in the Greek text a “periphrastic perfect.” The “perfect” tense refers to action completed in past time, with the results of this action extending into present time and existing in a finished state. The “periphrastic” construction places additional emphasis on the present, finished state and refers to the persistent results during present time of the past, completed work.

Salvation in this verse is wrought by grace through faith, accomplished completely in past time, and is the present possession of every believer. This present possession, in turn, constitutes an active, continuing, ever-abiding salvation.

The eternal security of the believer cannot be expressed in stronger terms than the periphrastic construction of the perfect tense in Ephesians 2:8, for the present results of the past action, in this case, can only continue unchanged forever.

However, in 1 Corinthians 1:18, dealing with the present aspect of salvation, things are presented in an entirely different light than seen in Ephesians 2:8. Rather than the verb tense in the Greek text referring to a past, completed act, the tense refers to a present, continuous work. The former has already been completed, but the latter has yet to be completed.

Then, in Hebrews 1:14, dealing with the future aspect of salvation, matters are presented in a completely different light yet. The wording in the Greek text of this verse refers to something that is about to occur. Nothing is past or present; the reception of this salvation, in its entirety, is placed in the future.

Further, the salvation referred to in Hebrews 1:14 is not only to be realized in the future, but it is also an inherited salvation. And the thought of inheritance further distinguishes the salvation in this verse from the salvation previously seen in Ephesians 2:8, for the salvation that Christians presently possess is not an inherited salvation.

Rather, our present salvation was obtained as a free gift during the time we were alienated from God. And, as aliens (outside the family of God), we were in no position to inherit salvation, for inheritance in Scripture is always a family matter.

In the Old Testament, “sons” were first in line to receive the inheritance, with “daughters” next. If there were no sons or daughters in the immediate family, the inheritance was passed on to the nearest family member or members, designated by the law of inheritance (Numbers 27:8-11).

Consequently, an individual had to be a family member before he could be considered for the inheritance, which, during the present dispensation, is restricted to “children” or “sons” of the Owner. That’s why the statement is made in Romans 8:17, “. . . if children, then heirs . . . .” And that’s also why in Hebrews 1:14 that an inherited salvation pertains to those who have already been saved, those who are no longer alienated from God but are presently family members.

In this respect, the complete scope of salvation — past, present, and future — has a beginning point, with an end in view. It involves the Spirit of God breathing life into the one having no life, effecting the birth from above. And this has been done with a purpose, an end, in view. This has been done so that the Spirit can take the one who now has spiritual life and perform a work in the life of that individual, with a view to an inheritance that will be realized at a future time.

Thus, one should immediately be able to see the importance of proper distinctions being drawn and observed in the realm of these three aspects of salvation. And depending on how one approaches and deals with the different salvation passages in Scripture, either difficulties can be avoided on the one hand or insurmountable problems can result on the other.

The Tripartite Nature of Man

Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

(1 Thessalonians 5:23)

Man is a tripartite being comprised of spirit, soul, and body; and the salvation of man within its complete scope (past, present, and future) pertains to the salvation of man with respect to his complete being. In the study of Scripture it is revealed that each of these three parts of man is subject to salvation at different times. Thus, to understand salvation in its complete scope, one must first understand certain things about man’s tripartite nature. Then, salvation in relation to this tripartite nature becomes the issue.

1) Past, Present, Future . . . Spirit, Soul, Body

When man sinned in the garden in Eden, the complete being of man — spirit, soul, and body — became in a fallen state. God had commanded Adam concerning the fruit of the tree of the knowledge of good and evil, “you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17). After Satan had deceived Eve into eating of the fruit of this tree, she then “gave to her husband with her, and he ate.” Immediately following this, “the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings” (Genesis 3:1-7).

At the time of the fall, Adam and Eve lost something; and it is clearly stated in Scripture that both immediately recognized this fact. That which they lost could only have been a covering of pristine glory that had previously clothed their bodies, for they, following the fall, found themselves in a twofold condition:

1) Naked.

2) Separated from God.

God is arrayed in a covering of “light,” connected with “honor and majesty.” And man, created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall.

Bless the LORD, O my soul! O LORD my God, You are very great: You are clothed with [“You have put on”] honor and majesty. (Psalm 104:1)

Who cover Yourself with light as with a garment, who stretch out the heavens like a curtain. (Psalm 104:2)

Recognizing the loss of this covering, realizing that they were naked, explains why Adam and Eve immediately sought to clothe themselves following the fall. They tried to replace the covering that had been lost with a work of their own hands, with fig leaf aprons. And then, apparently realizing the utter inadequacy of this covering, they, in their fallen state, sought to hide from God.

God, finding Adam and Eve in this condition, completely rejected the works of their hands. God completely rejected their feeble efforts to atone for their own sin by seeking to replace the covering of pristine glory with fig leaves.

Then, to bring His fallen creature back into a right relationship (although not in complete keeping with their previously un-fallen state — something still future even today), God provided a covering consisting of animal skins (Genesis 3:21). This necessitated death and the shedding of blood; and herein lie basic, unchangeable truths concerning the state of fallen man and the means that are necessary to effect his redemption.

Unredeemed man is a fallen creature, alienated from God; and two things are necessary to effect his redemption:

1) Divine intervention.

2) Death and shed blood.

These truths have forever been set forth in the opening chapters of Genesis and can never change.

(Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [3:7], the word has to do with absolute nakedness, but not so in the former [2:25].

Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment]. In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal outer garments worn by kings [fulfilling the reason for man’s creation — to rule the earth (Genesis 1:26-28)].

Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel].

Adam, prior to the fall, never wore regal garments or held the scepter. In this respect, he never moved beyond the description given in Genesis 2:25 — a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments].

Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man — spirit, soul, and body — with a view to not only a restoration of the Glory but to regality beyond this restoration.)

a) Spirit

Man’s sin in the garden in Eden produced death. Man died the day he ate of the forbidden fruit. Since his body continued to live, revealing that his soul — the life-giving principle in the blood (Leviticus 17:11; cf. Genesis 9:4) — remained unchanged with respect to life (natural life), it is evident that it was his spirit that died.

The spiritual nature is that part of man that links him directly with God. “God is spirit,” and man’s worship of God must be “in spirit and truth” (John 4:24, NASB). The death of Adam’s spirit separated him from God (establishing the primary meaning of “death” in Scripture — separation from God), and this death (this separation from God) “spread to all men” (Romans 5:12).

Scripture speaks of an unsaved person as being “dead in trespasses and sins” (Ephesians 2:1). With an unredeemed, inanimate spirit (spiritually dead), he is alienated from God, separated from God (Ephesians 2:12).

But once the person has been born from above, he is then spoken of as having passed “from death into life,” as having been “quickened [NKJV: ‘made us alive’]” (John 5:24; Ephesians 2:5). Possessing an animate spirit, possessing spiritual life (having been made alive spiritually), he is no longer separated from the One who Himself is “Spirit” (John 4:24).

This aspect of salvation is brought to pass by the Spirit of God breathing life into the one having no life, based on Christ’s finished work at Calvary; and once this has been accomplished, everything surrounding the work effecting this aspect of salvation has been completed, with this work existing in a finished state (as previously seen through the use of the perfect tense in Ephesians 2:8). Thus, the salvation experience that man enters into at the time of the birth from above is a work of the Spirit, based on a previous work of the Son. It is a spiritual birth and has to do with man’s spirit alone: “. . . that which is born of the Spirit is spirit” (John 3:6b).

b) Soul

The salvation of the soul, on the other hand, should never be associated with the past aspect of salvation. Scripture carefully distinguishes between the soul and the spirit, never using the words interchangeably in this respect (cf. 1 Thessalonians 5:23; Hebrews 4:12). And Scripture also carefully distinguishes between salvation in relation to the spirit and salvation in relation to the soul. Salvation in relation to the spirit is always dealt with in a past sense, but not so with the salvation of the soul. Rather, the salvation of the soul is always dealt with in a future sense:

receiving the end of your faith -- the salvation of your souls. (1 Peter 1:9)

Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls. (James 1:21)

But we are not of those who draw back to perdition, but of those who believe [are faithful] to the saving of the soul. (Hebrews 10:39)

The statements and exhortations in these verses pertain to Christians alone — those whose spirits have already been saved and whose souls are in the process of being saved, with the salvation of the soul being realized only at a future time.

c) Body

The salvation of the body presents very few problems for the majority of Christians. Very few Christians contend, contrary to Scripture, that the body has either already been redeemed or is in the process of being redeemed. Scripture places the redemption of man’s body entirely in the future (Romans 8:23).

The Christian’s body is presently in a continuous state of deterioration. The body grows old and weakens with time; and the body is subject to sickness, disease, and eventually death. This must ever remain the case as long as the body remains in its present state. The “wages of sin is death” (Romans 6:23), and the unredeemed body must pay the price that sin requires.

Within this unredeemed body lie two opposing entities, each seeking dominion — a redeemed spirit, and an unredeemed soul. The unredeemed soul is housed in an unredeemed body, and the two are mutually compatible. But the redeemed spirit housed alongside an unredeemed soul in an unredeemed body experiences no compatibility with either of the other two at all. Compatibility is not possible, for “what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6:14).

This heterogeneous union is what produced the cry of the Apostle Paul in Romans 7:24,

O wretched man that I am! Who shall deliver me from this body of death?

(For information on the redemption of the body, refer to the appendix — “Adoption, Redemption of the Body” — in the author’s book, God’s Firstborn Sons.)

2) Soulical, Spiritual, Carnal

According to the Word of God, every man can be categorized as being either soulical, spiritual, or carnal. The word “soulical” pertains to all non-Christians, and the words “spiritual” and “carnal” pertain to two classes of Christians.

a) Soulical

But the natural man [the “soulical” man] does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. (1 Corinthians 2:14)

The Greek word translated “soul” throughout the New Testament is psuche. This word has to do with “the natural life” of the individual. The soul is the seat of a person’s emotions, feelings, and desires pertaining to his man-conscious existence.

The Greek word translated “natural” in 1 Corinthians 2:14 is psuchikos, a form of the word psuche. Psuchikos is the “natural” or “soulical” life (self-life) that man has in common with the animal kingdom.

The soulical man is dominated or ruled by his soul, which includes all the experiences, desires, emotions, sensations, likes, and dislikes within the personal, natural life of the individual. Such likes, dislikes, etc. will vary from individual to individual, but all emanate from the soul-life of man. The soulical man is alienated from God and, thus, possesses no way to grasp spiritual truth. A man must be born from above — made alive spiritually — before he can possess spiritual discernment.

b) Spiritual

And I, brethren, could not speak to you as to spiritual . . . . (1 Corinthians 3:1a)

The Greek word translated “spirit” throughout the New Testament is pneuma. This word is used in the New Testament referring to the Holy Spirit, man’s spirit, angels (both fallen and un-fallen), a state of mind or disposition, wind, and breath. Examples in Scripture of the last four are Luke 8:55; John 3:8; 1 Corinthians 4:21; 2 Timothy 1:7; Hebrews 1:7; 1 Peter 3:19.

Man’s spirit is the seat of the higher divine life pertaining to his God-conscious existence. The Greek word translated “spiritual” in 1 Corinthians 3:1a is pneumatikos, a form of the word pneuma. The spiritual man is one who is controlled by the Spirit of God acting through his own spirit (through a spirit made alive by the birth from above).

The spiritual man, unlike the soulical man, controls his emotions, feelings, and desires pertaining to his still-present, man-conscious existence. He brings his unredeemed body under subjection and exerts control over the soulical man. This, of course, is not performed within his own power, but within the power of the indwelling Holy Spirit. This is an experience open to redeemed man alone, to an individual who has been made alive spiritually.

Unredeemed man, on the other hand, although a trichotomous being, fails to rise above the dichotomous animal kingdom in his natural or soulical existence. He lacks a redeemed spirit with the accompanying, indwelling Holy Spirit. He, with an inanimate spirit, is spiritually dead. And, consequently, he remains alienated from God. Thus, an existence outside the soulical (natural) for unredeemed man is not possible.

c) Carnal

. . . but as to carnal, as to babes in Christ. (1 Corinthians 3:1b)

The Greek word translated “carnal” is sarkikos. This is a form of the word sarx, which means “flesh.” Sarkikos (fleshly) is the opposite of pneumatikos (spiritual). The carnal Christian is, thus, “fleshly” as opposed to “spiritual.” He is one who allows himself to be controlled by his soul rather than by the indwelling Holy Spirit. He, as the soulical man (the unsaved man), follows his personal emotions, feelings, and desires.

He, however, unlike the soulical man, has been born from above and is capable of grasping spiritual truth. But, unlike the spiritual man, this truth is not being received. Thus, the carnal Christian, without an impartation of spiritual truth flowing into his saved human spirit, remains immature and fleshly, following the fleshly impulses of the soul.

(The use of “flesh” or “fleshly” in the preceding respect would be a direct allusion back to that which occurred in Eden at the time of the fall. Man, following his fall, possessed a body that was no longer enswathed in a covering of Glory, with the exposed flesh openly demonstrating this fact. This is what is meant by Christ coming “in the likeness of sinful flesh” [Romans 8:3]. Christ came to earth in a body not enswathed in the Glory of God.

This was the crux of the ignominy and shame surrounding the events of Calvary. Not only was Christ’s body of flesh [apart from the covering of Glory] arrayed in a mock regal manner [with a robe and a crown of thorns], but He hung on the cross without even His Own garments to cover His body, for all to behold that which had been wrought by sin 4,000 years earlier — nakedness, and death [Matthew 27:27-36].

There though is nothing wrong with “flesh” per se. Man was created in a body of flesh, Christ presently has a body of flesh, and both God’s Son and man will live in bodies of flesh forever.

But, though there is nothing wrong with a body of “flesh,” there is something wrong with a body of flesh that is not enswathed in the Glory of God.)

Within the scope of that which God reveals about the impartation of spiritual truth to redeemed man alone lies the great lesson concerning unredeemed man’s relationship to the Word of God. It is utterly futile for unredeemed man to either himself attempt to understand the Word of God or for redeemed man to attempt to teach him the Word of God. Scripture is “spiritually discerned,” and a man must be born from above — be made alive spiritually, which places him in a position where he can exercise spiritual discernment — before he can understand the things of the Spirit of God. The soulical (unredeemed) man, completely alienated from God — spiritually dead and in no position to exercise spiritual discernment — cannot understand spiritual things, and they appear to him as no more than “foolishness” (1 Corinthians 2:14).

(Unredeemed man can understand the letter of Scripture [i.e., the stories or accounts of events in Scripture, viewing them as he would a secular book]. But to take these stories or accounts of events and see the spiritual content that God has built into them is completely beyond his ability [cf. 2 Corinthians 3:6ff]. He simply cannot understand the things of the Spirit, for, spiritually, he is dead; he is alienated from God.)

Thus, herein also lies the reason why the things of the Spirit have been hidden from the “wise and prudent,” but revealed unto “babes” (cf. Matthew 11:25). Certain Christian intelligentsia of the present dispensation, even though saved and in a position to understand the Word of God, too often seek spiritual discernment in the light of worldly wisdom rather than through comparing Scripture with Scripture and looking to the indwelling Spirit to lead them “into all truth” (John 16:13; 1 Corinthians 2:9-13).

And, although those Christians who seek spiritual discernment in this manner may often be looked upon as great spiritual leaders, theologians, expositors, etc.; they, in the final analysis, cannot understand these things. Such individuals can only be sadly lacking in the very realm where they are held in high esteem.

While at the same time, “babes” (Greek: nepios, those who are still on the milk of the Word and have not grown enough to even partake of solid food), by the leadership of the Spirit of God — as they compare Scripture with Scripture and look to the Spirit to lead them “into all truth” — can invariably be brought into an understanding of these things. They, by turning to the Word and looking to the Spirit for discernment and leadership, can understand more about these same spiritual truths than the “wise and prudent” who turn to places other than the Word and either ignore or reject the Spirit’s discernment and leadership.

Redeemed Man

Redeemed man, through a past and finished work of the Spirit, based on a past and finished work of Christ, has been brought from a dead to a living state spiritually. He has passed “from death into life.” And in this living state, he is now in a position to realize the purpose for his salvation — the salvation of his soul.

One aspect of salvation is past. The individual presently possesses eternal life, and nothing can ever change or nullify this fact. But the individual has been saved for a purpose, which will be brought to pass only within the framework of his realizing present and future aspects of salvation.

And this complete panorama of the salvation message, with a purpose in view, must be recognized. Redeemed man must recognize that there is not only a past aspect to salvation but present and future aspects as well. And the present and future aspects of salvation are inseparably connected with man one day being brought into a realization of the purpose for which he was created in the beginning — “. . . let them have dominion” (Genesis 1:26-28). Present and future aspects of salvation have to do with man occupying regal positions following the time when he, in that coming day, is brought into a realization of the salvation of his soul.

1) The Complete Salvation Issue

In order to effect man’s eternal redemption, the Spirit of God deals with unsaved man on one basis alone. The Spirit deals with unsaved man solely on the basis of Christ’s finished work at Calvary.

But once an individual has believed on the Lord Jesus Christ and has been dealt with on the basis of Christ’s finished work, realizing the birth from above — the salvation of his spirit — the salvation issue then shifts from the salvation of his spirit, to the salvation of his soul. The salvation of the spirit becomes a past, completed work and is never dealt with as an issue beyond this point. The Spirit of God, from this point forward, deals with the individual solely on the basis of present and future aspects of salvation. The individual, from this point forward, is dealt with in relation to the salvation of his soul.

Thus, all Scriptures dealing with carnality or unfaithfulness of Christians, resulting in forfeiture or loss, MUST pertain to issues surrounding the salvation of the soul, NEVER to issues surrounding the salvation of the spirit.

Once the salvation of the spirit has been effected, making it possible for the indwelling Spirit of God to impart spiritual truth into and control an individual’s life through his own spirit, then man’s unredeemed soul occupies the center of attention. And salvation now (in relation to the soul, not the spirit) becomes dependent on the actions of the individual.

Salvation now becomes dependent on the life one lives after his spirit has been saved. Salvation now becomes dependent on the individual allowing the Spirit of God to impart spiritual truth into and control his life through his own spirit.

An individual allowing the Spirit of God to impart spiritual truth into and control his life through his own spirit progressively grows from immaturity to maturity. He progressively grows into a spiritually mature Christian. Growing in this manner, he exerts control over his emotions, feelings, and desires pertaining to his man-conscious (soulical) existence. And, by this means, he will ultimately come into a realization of the salvation of his soul (life).

On the other hand, an individual who refuses to allow the Spirit of God to impart spiritual truth into and control his life in the preceding manner can only remain a carnally immature Christian. Apart from the assimilation of spiritual truth, resulting in spiritual growth, he cannot help but be controlled by his emotions, feelings, and desires pertaining to his man-conscious (soulical) existence. And, accordingly, such a person will ultimately suffer the loss of his soul (life), which can have no bearing whatsoever on his eternal salvation (for that is a past, finished matter which has already been dealt with).

2) The Complete Salvation Message

The shift of the salvation issue from the spirit to the soul at the time of the birth from above necessitates a corresponding shift from the salvation message that is to be proclaimed to the unsaved (which concerns the salvation of the spirit) to the salvation message that is to be proclaimed to the saved (which concerns the salvation of the soul). This must ever be the case, for that which is past ceases to be the issue, and that which is present and future becomes the issue.

The only message to be carried to the unsaved is the gospel of grace. This is the good news that “Christ died for our sins according to the Scriptures.” This message alone forms the basis upon which the Spirit can breathe life into the one having no life (1 Corinthians 15:3; cf. 1 Corinthians 2:1, 2).

But once the unsaved individual has believed on the Lord Jesus Christ, experiencing the birth from above, the message must then change, for the goal of the message will have been realized. The Spirit must then deal with the individual on an entirely different plane, with the issue at the forefront no longer being the salvation of the spirit, but the salvation of the soul.

Thus, a minister with a congregation placed under his care has been charged with a tremendous responsibility. His central ministry is among the saved, among those capable of grasping spiritual truth; and he is to disseminate spiritual truth to these individuals as it relates to things surrounding present and future aspects of salvation, not to things surrounding the past aspect of salvation. He, in this manner, is to “feed the flock of God,” looking ahead to Christ’s appearance in all His glory (1 Peter 5:2-4).

This individual is responsible, under the leadership of the Spirit of God, to provide proper spiritual nourishment for those Christians placed under his care. And the only thing that God has provided for him to use as he feeds the flock of God is the Word of God.

As a minister in charge of a flock, he is to expound this Word under the leadership of the Holy Spirit. And Christians placed under his care are to receive this proclaimed Word into their saved human spirits. Then the Spirit of God can take this “implanted Word” and effect spiritual growth to maturity, with the end result being the salvation of their souls (James 1:21).

The tragedy in Christian circles today is the light regard that pastors of churches have for fulfilling the very purpose for their ministry. And, the end result of pastors failing to properly “feed the flock” entrusted to their care will be the entrance of innumerable carnal, immature Christians into the Lord’s presence at the end of the present dispensation with redeemed spirits, changed bodies, but wasted and thus unredeemed souls — forfeited lives. Their eternal salvation will remain unaffected; but, with the forfeiture or loss of their souls, they will be unable to realize the inheritance presently “reserved in heaven” for the faithful. Consequently, they will occupy no position among the “many sons” who will be brought to glory.

(The subject surrounding pastor-teachers and each having been entrusted with a flock, with a view to the salvation of not only the souls of the pastor-teachers but the souls of those in their flocks as well, is developed more fully in Chapter 8 of this book.)

Concluding Thoughts

Failure to understand and distinguish between the salvation that we presently possess and the salvation to be revealed when our Lord returns has wrought untold confusion in Christian circles.

Many Christians take Scriptures dealing with the salvation to be revealed and seek to apply them to the salvation that we presently possess. And misapplying Scripture in this manner, these individuals arrive at the erroneous conclusion that it is possible for a saved person to be lost, which not only casts reproach upon the sufficiency of the finished work of Christ at Calvary, but also does violence to numerous portions of the Word of God.

Then, on the other hand, there are those Christians who recognize that the loss of one’s eternal salvation is not possible, but still fail to understand distinctions between the salvation of the spirit and the salvation of the soul. Most from this group take many of these same verses and seek to either apply them to the nation of Israel or to unregenerate individuals, whether Jew or Gentile. And applications of this nature not only remove the Spirit’s exhortations and warnings to redeemed individuals, but erroneous interpretations in one area of Scripture will often, for the sake of consistency, lead to erroneous interpretations in other areas.

Thus, the importance of understanding distinctions between the salvation of the spirit and the salvation of the soul becomes self-evident.

Let it be forever stated: Redeemed man has come into a position from which he can never be removed. But this same redeemed man, in this position, is directly responsible to his Creator; and, at a future date, he will either inherit as a joint-heir with his Lord or suffer loss in the presence of his Lord. The former will be realized through the salvation of his soul, or the latter will, instead, be realized through the loss of his soul.

Biblical Christianity reveals a specific purpose for the redemption of man

If one should ask Christians today for what purpose did Christ die on the cross of Calvary approximately 2,000 years ago, the answer would probably be to save man; and such an answer would be correct. But to then ask the person for what purpose is man saved, the answer then becomes vague. Most Christians would most likely simply state that Christ saved them to avoid Hell and go to Heaven. Little more is ventured by Christians today.

The truth is that God implemented His redemption program for man in order to achieve His purpose for the creation of man. As this study points out, a primary purpose for God creating man was so that he would be entrusted with the management of the earth in consort with Jesus Christ.

To say it another way, the purpose for each Christian is to succeed in a life of faithful obedience to the Word of God in order that he may become part of the Bride of Christ and co-reign with Him during the Messianic Era. A serious and thorough study of Scripture will disclose this.

Arlin L. Chitwood in the foreword of his book, Redeemed for a Purpose, puts it as follows:

Then they called Rebekah and said to her, “Will you go with this man?” And she said, “I will go.” (Genesis 24:58)

The question that Rebekah was asked in Genesis 24:58 (“Will you go with this man?”) and her response (“I will go”) form the heart of the most important matter that will ever confront any Christian at any time throughout the present dispensation. The question and corresponding answer have to do with the very reason for a Christian’s salvation.

A person has been saved for a purpose, and Genesis 24:58 has to do with that purpose.

Genesis chapter twenty-four forms an integral part of a larger type covering five chapters — chapters twenty-one through twenty-five. And these five chapters together, in a type-antitype framework, set forth a chronological sequence of events relative to Christ, Israel, and the Church, beginning with Christ’s birth and ending with realized blessings for man during the coming Messianic Era.

In these chapters, “Abraham,” the father of Isaac, typifies God, the Father of Jesus; “Sarah,” Abraham’s wife, typifies Israel, the wife of God; “Abraham’s servant,” sent into the far country to obtain a bride for Isaac, typifies the Holy Spirit, sent into the far country to obtain a bride for Jesus; “Rebekah,” the bride for Isaac, whom Abraham’s servant procured, typifies the bride for God’s Son, for whom the Holy Spirit is presently searching; and “Abraham’s subsequent remarriage” typifies God subsequently restoring Israel to her prior place as His wife (a divorce has occurred, necessitating a remarriage).

In this respect,

Chapter twenty-one has to do with “the birth of Isaac,” typifying the birth of Christ;

Chapter twenty-two has to do with “the offering of Isaac,” typifying the offering of Christ;

Chapter twenty-three has to do with “the death of Sarah,” typifying the setting aside of Israel;

Chapter twenty-four has to do with “Abraham’s servant searching for a bride for Isaac in the far country,” typifying the Holy Spirit in the world today searching for a bride for Christ;

Chapter twenty-five has to do with “the remarriage of Abraham,” to Keturah, typifying the future restoration of Israel (with remarriage occurring).

Note the context of chapter twenty-four. Events in this chapter occur between Sarah’s death (chapter 23) and Abraham’s remarriage (chapter 25); and, in the antitype, they foreshadow events occurring during the present dispensation, between the past setting aside and the future restoration of Israel.

The Holy Spirit is in the world today seeking a bride for God’s Son. That’s what Genesis chapter twenty-four is about. This chapter is not about salvation per se. Rather, it is about the purpose for salvation.

Abraham sent his servant into the far country to procure a bride for his son. And before the servant ever left Abraham’s home to fulfill his mission, Abraham made him swear that the search would be carried out solely among his own people, among those referred to as “my family” (vv. 3, 4, 9).

Then the servant took “all his master goods” on ten camels (a number signifying completion) and departed into the far country to search for and procure a bride for Isaac — a bride that must come from Abraham’s own people (v. 10).

Finding the prospective bride, Rebekah, Abraham’s servant then began to give to Rebekah “jewelry of silver, jewelry of gold, and clothing” (v. 53). These were from Abraham’s goods, in the servant’s possession, which Abraham had given to His son, Isaac (v. 36; cf. 25:5). And all these goods would equally belong to the son’s bride, whom the servant had been sent into the far country to search for and procure.

And, in the antitype, the preceding is exactly what has been occurring in the world during the past 2,000 years. God sent the Spirit into the world 2,000 years ago to search for and procure a bride for His Son (Acts 2:1ff); and the Spirit, in perfect accord with the type, has been searching for the bride, since that time, from among the people of God.

The primary task of the Holy Spirit throughout the dispensation, again, in perfect accord with the type, is to call attention to the offer being made — as the Spirit gives to and displays before the prospective bride all of the Father’s goods that He has given to His Son, showing the prospective bride that which could be hers, as well, during the Son’s coming reign (cf. John 16:13-15; Romans 8:17-23).

And the search is almost over. The dispensation has almost run its course. The time when the Spirit will have completed His work, subsequently removing the bride, is almost upon us (vv. 60ff).

Acceptance or Refusal

The Holy Spirit’s search for a bride for God’s Son is a work subsequent to His work pertaining to man’s eternal salvation.

Bringing the former to pass (a work effecting man’s removal from his dead, alienated state, through the birth from above) allows the Spirit to bring the latter to pass (a work involving the search for and procurement of the bride). And this subsequent work of the Spirit has to do with the central purpose for His former work.

The question, “Will you go with this man,” brought over into the antitype, is a question directed solely to those within the family of God, to Christians. It is a question that involves following the present leadership of the Spirit, with a view to that which lies out ahead. It is a question that involves allowing the Spirit to open the Word to a person’s understanding, allowing the Spirit to lead that person “into all truth.” And this truth, textually, can only center on the things of the Father that He has given to the Son, something that Christians alone can fully grasp and understand (1 Corinthians 2:9-14).

And through the Spirit opening the Word in this manner, Christians are being extended an invitation to have a part in this future glory; and Christians, relative to this invitation, can do one of two things: They can either accept the invitation or they can refuse the invitation.

Acceptance is associated with one day becoming part of the bride of Christ (and realizing the Son’s inheritance with Him), as Rebekah’s acceptance had to do with her one day becoming the bride of Isaac (and realizing the son’s inheritance with him).

But a Christian’s refusal will leave the person in a position where he cannot realize any of these things, as a refusal on Rebekah’s part, had she done so, would have left her in exactly the same position relative to Isaac and his inheritance.

Either way though, acceptance or refusal, the family relationship remains unchanged. Rebekah’s acceptance wrought no change in her position within Abraham’s family; nor would there have been a change had she refused. And so it is with Christians today.

A Christian’s presently possessed eternal salvation was wrought through a past, completed work of the Spirit based on the past, completed work of God’s Son at Calvary.

Thus, eternal salvation is a finished work, wrought entirely through and on the basis of divine intervention; and no change can ever occur.

Salvation by grace through faith — the good news pertaining to the grace of God — is one thing; but “so great a salvation,” “the saving of the soul” (Hebrews 2:3; 10:39) — the good news pertaining to the coming glory of Christ — is something else entirely. And it is the latter, not the former, which the Spirit’s ministry to Christians centers on throughout the dispensation.

Christians have been saved for a revealed purpose, the central mission of the Spirit in the world today is to bring that purpose to pass, and the decision concerning having a part in that purpose is left entirely to each individual Christian. A Christian can “go with this Man” — the Spirit sent into the world to procure a bride for the Son, the One through whom the offer is being extended — or he can refuse to go.

This decision is the Christian’s alone to make. And the decision that he makes will have far-reaching ramifications.

The Goal

The goal, of course, is that set forth in the latter part of Genesis chapter twenty-four, leading into the things set forth in chapter twenty-five. It is a successful completion of the search, followed by a removal of the bride, followed by marriage. And this will, in turn, be followed by Israel’s restoration and future blessings, exactly as seen in the type in Genesis.

(All Christians will be removed from the earth at the same time, shown by Rebekah and the damsels accompanying her going forth on ten camels to meet Isaac [signifying completion, i.e., they all went forth (cf. vv. 10, 61)].

However, Rebekah alone is seen taking a veil and covering herself when meeting Isaac [a type of the wedding garment to be worn by the bride alone when meeting Christ (vv. 64, 65; cf. Revelation 19:7, 8)].)

After Abraham’s servant had procured the bride for Isaac, he removed the bride from the far country. And, at the same time, Isaac came forth from his home to meet Rebekah.

They met at a place between her home and his home; and they then went to his home, where she became his wife (24:61-67).

And so will it be with Christ and His bride.

After the Holy Spirit has procured the bride, He will remove the bride from the earth. And, at the same time, Christ will come forth from heaven to meet His bride. They will meet at a place between the bride’s home and His home; and they will then go to His home, where the bride will become His wife (cf. 1 Thessalonians 4:14-17; Revelation 1:10; 4:1, 2; 19:7).

Then, that which is revealed in Genesis chapter twenty-five can be brought to pass. Messianic blessings will be ushered in; and the glories of the Son, with His consort queen, will be manifested for all of creation to behold (Psalm 24:1-10; Isaiah 2:1-4; Revelation 20:4, 5).

The present search for and the future glory awaiting the bride of Christ centers on the greatest thing that God has ever designed for redeemed man — to co-inherit with His Son, occupying positions on the throne with Him in that day when He is revealed in all His power and glory.

And it is this glory and co-heirship that the Spirit has been sent into the world to reveal to Christians.

Until the search for the bride has been completed, the revelation of the Son’s coming glory will continue, and the invitation will remain open. But when the search has been completed . . . have dominion [Hebrews radah, ‘rule’; ‘…let them rule’]” (Genesis 1:26, 28).

Biblical Christianity reveals a coming judgment for both the saved and the lost

It is unfortunate that most Christians today only view their salvation as being able to go to Heaven rather than Hell. They mostly wish to think that once they pass on, they will be subject to a glorious and happy environment; e.g., living in their own mansion and walking on streets of gold.

As a result of this belief, they endeavor to avoid anything in the Word of God that may appear as negative toward their lives after physical death. Furthermore, because of this point-of-view, they appear to place an inordinate degree of importance on “praise and worship” activities while avoiding serious studies in the Word.

The truth is that before arriving at a place where the eternal ages are encountered, every single Christian will first face Jesus Christ as Judge at His Judgment Seat and will be judged by Christ for the life he accomplished on earth. The apostle Paul put it quite succinctly:

Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it. And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown. Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified. (1 Corinthians 9:24-27)

To understand what it will mean to “become disqualified,” the following is included, Chapters One and Two from Arlen L. Chitwood’s book, Judgment Seat of Christ.

Eternally Saved, But . .

Eternal life is the free “gift of God,” obtained completely apart from works. Nothing that man does — not one single act, either before or after he becomes a recipient of this life — can have anything at all to do with his salvation, for he has been saved solely by grace through faith; and his salvation is based entirely on the work of Another.

Christ’s finished work at Calvary provides a means of salvation that fallen man can avail himself of by and through one revealed means alone: by and through receiving that which has already been accomplished on his behalf.

Works are involved in man’s presently possessed eternal salvation, but not man’s works. Rather, they are the works of the One who procured this salvation. Ruined man himself is totally incapable of works. He can’t operate in the spiritual realm, for he is “dead [spiritually] in trespasses and sins” (Ephesians 2:1).

Thus, since redeemed man had nothing to do with bringing to pass his presently possessed eternal salvation; he can never be brought into any type of judgment where the issue surrounds that which he acquired through Christ's finished work at Calvary. A judgment of this nature would not only be judging that which man had nothing to do with, but it would also be judging once again that which God has already judged. God judged sin at Calvary in the person of His Son, and God is satisfied.

Accordingly, the judgment seat of Christ cannot function in the realm of one’s eternal salvation. Decisions and determinations made at this judgment MUST be based solely upon the actions of the justified — actions following their coming into possession of eternal salvation.

By Grace through Faith

For by grace you are saved [you have been saved] through faith; and that not of yourselves: it is the gift of God:

Not of works, lest any man should boast. (Ephesians 2:8, 9)

Not by works of righteousness that we have done, but according to His mercy He saved us . . . . (Titus 3:5a)

To properly understand issues surrounding the judgment seat of Christ one must begin with a due appreciation for the salvation that Christians presently possess — a salvation that is non-merited and non-forfeitable.

Salvation for fallen man is both free and apart from works, but the procurement of this salvation by God’s Son was by no means free and apart from works. God’s Son provided this salvation through a vicarious sacrifice — the sacrifice of Himself; and fallen man can do no more than simply receive that which has been provided.

1) It Has Been Finished

Note the words “not of yourselves” and “that we have done” in Ephesians 2:8 and Titus 3:5. Both refer to the necessity of the total absence of works on man’s part in relation to eternal salvation. The work has already been accomplished; the price has already been paid. When Christ cried out on the cross, “It is finished" (John l9:30), He announced the completion of a redemptive work that He alone could bring to pass.

The words, “It is finished,” in John l9:30 are the translation of one word in the Greek text (Tetelestai). This word is in the perfect tense and could be better translated, “It has been finished.” That is, at this point, everything relating to the work of redemption had been accomplished. Nothing more remained to be done; and, consequently, there was no need for Christ to delay His death. Accordingly, immediately after Christ cried out, “Tetelestai,” “He bowed His head and gave up His spirit [Greek: pneuma, ‘spirit,’ i.e., ‘breath’; He breathed out, expired].”

The perfect tense in the Greek text calls attention to a work completed in past time, with the results of this work extending into the present and existing in a finished state. This is the same verb tense used in Ephesians 2:8 relative to the present state of redeemed man (“you are saved”; literally “you have been saved”). Redeemed man is in possession of a salvation (present) wherein everything has already been accomplished (past) on his behalf.

The Holy Spirit has performed a work (breathing life into the one having no life [cf. Genesis 2:7; Ezekiel 37:1-10]) based on Christ’s completed work (at Calvary). Both are past works, and one can no more be nullified than the other.

Redeemed man is as totally helpless to undo anything that has been accomplished in bringing about his redemption as he was to do something to accomplish his redemption in the first place. Work completed in past time through divine intervention is not something that man can change, add to, take from, etc.

Consequently, contrary to what is often taught in certain quarters, redeemed man cannot nullify the past work of the Holy Spirit in effecting his present redeemed state, wrought on the basis of Christ’s finished work. Redeemed man can no more nullify the Spirit’s work in salvation than he can nullify Christ’s finished work at Calvary.

Both constitute past, completed works wrought through divine intervention, and man is completely powerless to act in these realms.

2) God’s Established, Unchangeable Pattern

Almost 6,000 years ago, God created man. Then, resulting from satanic intervention, man fell. Man became a ruined creation. And this was followed by God setting about to restore His ruined creation.

God’s work surrounding man’s restoration was preceded by His work surrounding a restoration of the material creation upon which man was to reside. Satanic activity had brought about the ruin of the material creation, and then subsequently man’s ruin (Genesis 3:1ff; Isaiah 14:12-17; Ezekiel 28:14-19), and divine activity alone could bring about restoration of both (Genesis 1:2b ff).

Ruined man finds himself in exactly the same condition as the ruined earth, seen in Genesis 1:2a. Satanic activity brought about man’s ruin, and divine activity alone can bring about his restoration. Man is no more capable of bringing himself out of his ruined state than was the ruined earth. And, apart from divine intervention — as occurred in the restoration of the ruined earth — man would have remained in his ruined condition forever (as the ruined earth, apart from divine intervention, would have had to remain in its ruined condition forever, as well).

The former restoration sets the pattern for the latter restoration. The former is God’s unchangeable pattern concerning how He restores a ruined creation, forever established in the openings verses of Genesis. Man, a subsequent ruined creation of God, MUST be restored in complete accordance with the established pattern.

In the Genesis account, the Spirit of God moved, God spoke, and light came into existence. And matters are exactly the same relative to ruined man today, i.e. relative to a subsequent ruined creation. Exactly as in the Genesis account, the first thing that must occur is the movement of the Spirit of God. And insofar as ruined man is concerned, this initial act of the Spirit is that of breathing life into the one who is “dead in trespasses and sins.”

And the Spirit is able to do this work on the basis of death and shed blood, for apart from death and shed blood, there can be no salvation (cf. Genesis 3:21; 4:10 [Hebrews 12:24]; 22:7-13; Ex. 12:3-13; Hebrews 10:22). In this respect, the Spirit today breathes life into the one having no life on the basis of the finished work of God’s Son at Calvary.

The living Word has performed the work, and God has spoken concerning the matter (Exodus 12:6, 7, 12, 13). The Spirit moves, God speaks, and light comes into existence (man is born from above). And God then divides between the light and the darkness (God divides between spirit and soul, between that which is associated with the man of spirit and that which is associated with the man of flesh). Thus, the pattern concerning how God restores a ruined creation was set forth at the very beginning of His Word (Genesis 1:2b ff). And this God-established pattern can never change.

(Note also that a time element was involved in God’s complete restoration of the material creation — six days, followed by a Sabbath, a seventh day of rest. This points to the six days [6,000 years] comprising Man’s Day, to be followed by a Sabbath, a seventh day of rest [a seventh 1,000-year period], the Messianic Era [cf. Hebrews 4:4, 9].

It will only be at the end of the six days [6,000 years] comprising Man’s Day that man will be completely restored — body, soul, and spirit—as the material creation was completely restored at the end of six days in the Genesis account. Only then will the Sabbath within this complete sequence ensue; only then will there be a day [a 1000-year period] of rest.

As in the established pattern in Genesis, so will it be in that which events in this pattern foreshadow [Exodus 31:13-17; 2 Peter 1:16-18; 3:3-8].)

Blood and Leaven

For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.

Now the blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you; and the plague shall not be on you to destroy you when I strike the land of Egypt.

So this day shall be to you a memorial; and you shall keep it as a feast to the LORD throughout your generations. You shall keep it as a feast by an everlasting ordinance.

Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel. (Exodus l2:l2-l5)

There is a dual truth taught in Exodus chapters twelve and thirteen concerning the application of blood and the expelling of leaven. These chapters introduce the first two “feasts of the LORD” in the prophetic calendar of Israel — the “Passover” and the “Feast of Unleavened Bread” (cf. Leviticus 23:1ff). “Blood” from the paschal lambs was to be applied first. Then, those who had applied the blood were to put “leaven out of their houses.” This is the unchangeable order established by God in the book of Exodus.

In these two chapters, the sentence of death had fallen upon the firstborn throughout all the land of Egypt (Exodus 12:29, 30). The firstborn in every household, Israelite and Egyptian alike, must die. However, provision was made for all the firstborn in Israel to experience death vicariously. Every household was to take a lamb from the flock, the lamb was to be slain, and blood from the lamb was to be applied “on the two side posts and on the upper door post” of every house throughout the camp of Israel.

When the Lord passed through the land of Egypt to execute the sentence of death, He looked for one thing at each house. He looked for the blood upon the entrance way. The presence of blood showed that the firstborn in that household had already died. Death had occurred vicariously through a slain lamb from the flock. The Lord then passed over that house. The absence of blood, on the other hand, showed that the firstborn had not yet died. Death then occurred at the hands of the Lord, for the firstborn in every household MUST die (Exodus 11:4-6; 12:12, 13).

It cannot be overemphasized that the only thing that the Lord looked for on this particular night was the blood. “. . . when I see the blood, I will pass over you” (Exodus 12:12, 13). Nothing else was in view; and once the death of the firstborn had been executed, that was the end of the matter. Those who died vicariously held the same position relative to death in the eyes of the Lord as those who died apart from a substitute. The death of the firstborn had occurred in both instances, and God was satisfied. Nothing could, at a later time, be reversed.

In the antitype of this aspect of Exodus chapters eleven and twelve, “Christ, our Passover, was sacrificed for us [‘was sacrificed on our behalf'’]” (1 Corinthians 5:7). His blood was shed; and those who have appropriated His blood, through faith, have died vicariously. Death has occurred through the slain Lamb, as in Exodus chapter twelve. “Christ died for our sins according to the Scriptures” (Exodus 12:1-13, 29, 30; John 1:29; 19:16-30; 1 Corinthians 15:3). And an individual availing himself of this provision has already kept the appointment with death referred to in Hebrews 9:27. The death of the firstborn is past, God is satisfied, and that is the end of the matter. As in Exodus chapter twelve, nothing can, at a later time, be reversed.

Following the Passover in Egypt, God dealt with the Israelites on an entirely different plane. The Israelites, from this time forward, were dealt with on the basis of that which had occurred in Egypt, NEVER relative to this matter. And it is the same with Christians today. Christians are dealt with strictly on the basis of that which Christ has done on their behalf, NEVER relative to this matter.

Immediately following the Passover, the Feast of Unleavened Bread commenced. Beginning with this festival, God dealt with the Israelites relative to “leaven” in their houses, NOT relative to that which had previously occurred (the death of the firstborn) and was now a past, finished matter. They were to put leaven out of their houses, and they were to eat unleavened bread for seven days. “Seven” is God’s number, as “six” is man’s number. “Six” shows incompleteness, and “seven” shows completeness, with “eight” indicating a new beginning. The Israelites were to put leaven out of their houses and eat unleavened bread for seven days — one complete period of time.

Leaven points to that which is vile or corrupt; it points to sin in the lives of individuals. And the spiritual significance of this festival surrounded the fact that the Israelites, as God’s redeemed people, were to put that which was vile, corrupt, associated with sin, out of the camp for one complete period of time. This period of time had to do with the existence of the nation from that point forward.

An individual Israelite refusing to expel the leaven was cut off from Israel (cf. Exodus 12:15; Psalm 37:9, 22, 28, 29, 34). He died on the right side of the blood. He was cut off from Israel, not from God. The same held true for the entire accountable generation subsequently cut off following events at Kadesh-Barnea. They too died on the right side of the blood. Their failure to enter into the land, resulting in their overthrow in the wilderness, had no bearing upon their standing before God on the basis of that which had previously occurred the night of the Passover in Egypt.

The entire matter is the same in Christendom today. Christians are commanded to “keep the feast,” which is to be done in a new way, “with the unleavened bread of sincerity and truth” (1 Corinthians 5:8). Christians are to put that which is vile, corrupt, associated with sin out of their lives for one complete period of time — the entire duration of the Christian life. Christians refusing to expel the leaven will, as the Israelites who refused to expel the leaven, be “cut off.”

The Israelites under Moses were called out of Egypt to go into another land and realize an inheritance awaiting the nation. Those cut off in Israel forfeited the realization of their calling. They fell on the right side of the blood but outside the land to which they had been called.

And so it is with Christians. Those refusing to expel the leaven will forfeit the realization of their calling. They will fall on the right side of the blood but outside the land to which they have been called. Such a failure, as in the type, will have no bearing upon that which previously occurred in their lives through the work of the Son and the Holy Spirit in effecting their standing before God. Many Christians, because of the sins of the flesh, have their lives cut short during the present time. However, this is not the primary meaning of being “cut off.” Those “cut off” in Israel were separated from a realization of their calling. They were called out of Egypt for a purpose; and most were overthrown, failing to realize the goal of their calling.

Such an overthrow for Christians in the antitype awaits the issues of the judgment seat of Christ, for it is there that decisions and determinations that directly affect Christians relative to their calling will be made. God will not countenance sin in the lives of His people; and before the judgment seat, the harbored sins of Christians will be brought out into the open and dealt with.

Those refusing to judge their sins prior to that time, availing themselves of the high priestly ministry of Christ, will then be judged. Their sins in that day though will be dealt with in an entirely different manner; for, at that time, Christ will be their Judge rather than their High Priest (cf. 1 Corinthians 11:31; 1 John 1:9-2:2).

Basis for Judgment

For no other foundation can anyone lay than that which is laid, which is Jesus Christ.

Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw,

each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is.

If anyone’s work that he has built on it endures, he will receive a reward.

If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Corinthians 3:11-15)

Something little understood today is the fact that the “basis” for God’s judgments is always works.

God judged sin at Calvary, based on Christ’s completed work; and when God views redeemed man today, He views this past completed work of His Son and past judgment upon sin. Redeemed man, by and through the Spirit having breathed into him, possesses spiritual life; and Christ’s righteous, justifying act — His finished work at Calvary — has been reckoned as merit to him (Romans 5:l6-l8; Philemon l8).

However, redeemed man in this standing before God is directly responsible to his Creator; and he, in his justified state, will himself be judged on the basis of works — his own works, performed following salvation (Matthew l6:27; 1 Corinthians 3:12-15).

And works are the basis for all God’s subsequent judgments upon man — Israel, the living Gentiles coming out of the Great Tribulation, and those appearing before the Great White Throne. Man’s appearance or nonappearance at a particular judgment, or place in this judgment (e.g., man’s appearance at the judgment seat of Christ, or at the great white throne judgment 1,000 years later), is dependent on his acceptance or rejection of the past work of Another; but judgment of the individual will be on the basis of his own works, which will be performed either as a redeemed or as an unredeemed individual (Ezekiel 20:34-38; 2 Corinthians 5:9-11; Revelation 20:11-15).

Before the judgment seat of Christ, “Every man’s work will become clear (KJV: ‘shall be made manifest’) . . . it shall be revealed by [in] fire.” There will be works comparable to “gold, silver, precious stones”; and there will be works comparable to “wood, hay, straw.” One set of material reveals works of intrinsic value, which will endure the fire; but the other set of material reveals valueless works, which will be burned in the fire.

Works performed by Christians during the present time can vary a great deal in worth. Such works can be performed under the leadership of the Holy Spirit and redound to the praise, honor, and glory of the Lord; or such works can be performed under the leadership of man and redound to the praise, honor, and glory of man. At the judgment seat, all will be revealed; for “the fire shall test each one’s work, of what sort it is.”

1) Works . . . Revealed by Fire

Works emanate out of faithfulness to one’s calling and bring faith to its proper goal, which will result in the salvation of one’s soul (cf. James 2:l4-26; 1 Peter 1:5-11). At the judgment seat, the worth of every man’s work in this realm will be revealed; and decisions and determinations emanating out of this judgment will determine every man’s position in the coming kingdom (cf. Matthew l6:24-27; 24:45-51; 25:l4-30; Luke 19:12-27).

“Judgment” on the basis of works is alien to the thinking of many Christians, for they have been exposed time and again to a proclamation of salvation by grace through faith apart from works, unbalanced by the proclamation of the coming judgment of Christians on the basis of works. The emphasis has been placed almost entirely upon the finished work of Christ at Calvary, with little regard given to Christian living, the coming judgment seat, and the coming kingdom.

Teachings of this nature have centered almost solely on the salvation that we presently possess; and things having to do with the inheritance awaiting Christians, the salvation of the soul, etc., have been removed from their respective contexts and applied to our present salvation. Ministries centering on this type of teaching in the churches have produced both confusion and complacency in Christendom.

Then, there is another type widespread teaching in the churches that recognizes works but has every Christian performing good works. The reasoning of those who teach along these lines centers on the thought that if a person is really saved he will produce good works; if, on the other hand he doesn’t produce good works, this simply shows that he was never really saved in the first place. Aside from being completely contrary to any Scriptural teaching on the subject, such a teaching produces both an erroneous view of salvation by grace through faith and an erroneous view of issues surrounding the judgment seat of Christ.

If every Christian produces good works to show that he has been saved, then works enter into an area where works cannot exist.

And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. (Romans 11:6)

The presence or absence of works on the part of Christians can have no connection whatsoever with their prior reception of the finished work of Christ. Christ’s finished work allows an individual to be placed in the position where he can produce good works. There is nothing in Scripture that teaches that he, of necessity, will produce good works. Such would be completely contrary to the teaching of salvation by grace through faith apart from works. Man’s works simply cannot enter into salvation by grace at any time, either preceding or following salvation.

Relative to eternal salvation, man simply cannot do anything to:

1) Be saved.

2) Stay saved.

3) Show that he has been saved.

If man could do any one of the three, salvation would cease to be by grace through faith, for man’s works would have entered into an area where works of this nature cannot exist.

If it be maintained that every Christian must produce good works to show that he has been saved, then it must follow that every Christian would appear at the judgment seat of Christ with works that would “abide” the fire. Possessing works of this nature, every Christian would “receive a reward.”

But such a thought is at once seen to be erroneous by reference to the text in 1 Corinthians chapter three. There will be Christians appearing at the judgment seat who will “suffer loss” and “be saved; yet so as by [through] fire” (v. 15). ALL of their works will be burned, but they themselves will “be saved,” i.e., they themselves will be delivered. And this deliverance will occur “through fire.”

This deliverance at the judgment seat can have nothing to do with eternal salvation, for all issues surrounding one’s eternal salvation, whether during the present time or at the future judgment seat, are past issues (e.g., Christ’s finished work at Calvary, the Spirit’s finished work of breathing life into the one having no life, allowing him to pass “from death to life”). God judged sin in the person of His Son at Calvary, God is satisfied; and the Spirit can breath life into the one having no life, on the basis of the finished work of God’s Son.

And this work of the triune Godhead is a past, finished deliverance that could never be referred to in the future sense seen in 1 Corinthians 3:15.

The deliverance seen in 1 Corinthians 3:15 is, contextually, a deliverance out of the fire at the judgment seat. Though all of the person’s works will be burned and he will appear naked in Christ’s presence (Revelation 3:17, 18), he himself will not be burned. Rather, he will be delivered — delivered from being burned with his works.

But, though he himself will be delivered in this respect, “so as through fire,” he will be unable to escape the dire consequences that will result from his works being consumed by the fire and his consequent naked appearance. And there can be no deliverance from these consequences, for there will have to be a “just reward [KJV: ‘just recompense’] — exact payment for services rendered in the house during the time of the Lord’s absence. If not, God would not be perfectly just and righteous in His dealings with His household servants.

One-sided views of the judgment seat that maintain that every Christian will appear with good works are little different than the teaching that ignores works. Confusion and complacency, once again, can only be the ultimate result.

Much of the preceding, erroneous teaching is fostered by a misunderstanding of 1 Corinthians 4:5. This verse in the King James Version reads,

Therefore judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God. (1 Corinthians 4:5, KJV)

The problem emanates from both a mistranslation in the text and a non-contextual understanding of the words, “then shall every man have praise of God.” The words “every man” could be better translated “each man”; and the reference is back to the faithful stewards in verse two. Faithful stewards will, individually, receive praise from God; but there is nothing in Scripture that teaches that “every man,” which, apart from the context would also include unfaithful stewards, will receive such praise. To the contrary, Scripture quite clearly reveals that both faithful and unfaithful stewards will appear at the judgment seat, that the judgment seat will be operable in two realms, and that faithful stewards alone will receive praise of God.

2) If Anyone’s Work . . . Endures

“Rewards” are being reserved for the faithful alone. This is one side of the judgment seat. Christians have been “created in Christ Jesus for good works, which God prepared beforehand that we should walk in them” (Ephesians 2:l0). Works of this nature, performed by a Christian exhibiting faithfulness to his calling, will “endure” at the judgment seat. They will be manifested as works comparable to “gold, silver, precious stones” and will endure the fire. Such works will result in the Christian receiving a reward and a position with Christ in the kingdom.

Works that endure the fire will be the type works necessary to bring faith to its proper goal, resulting in the salvation of the Christian’s soul. Following the testing of such works, the Christian will receive praise from his Lord. He will hear his Lord say, “Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things . . . . (Matthew 25:21a, 23a).

And he will subsequently be positioned, in a regal capacity, among those destined to rule as joint-heirs with Christ (Matthew 24:45-47; 25:l9-23: Luke 19:l5-19).

3) If Anyone’s Work is Burned

“Suffering loss” is in store for the unfaithful. This is the other side of the judgment seat. It is possible for a Christian to appear before the judgment seat of Christ without one single good work to his credit. He may have works, but not works done under the direction of the Holy Spirit, for the praise, honor, and glory of the Lord. Such works, comparable to “wood, hay, straw” will be burned. They will not endure the fire. But the Christian himself “will be saved [delivered]; yet so as by [through] fire.”

The presence of works, the absence of works, or the type works can have no bearing on his eternal salvation, wrought completely apart from his own works. He will come out of this judgment, as Lot from Sodom, with nothing to show but escape from the condemnation befalling the unregenerate.

Works consumed by fire will be the type of works unable to bring faith to its proper goal, resulting in the loss of the Christian's soul. Following the testing of such works, the Christian will be rebuked by his Lord. He will hear his Lord say: “Thou wicked and slothful servant . . . .” (Matthew 25:26a)

Then, that which had been entrusted to him during the time of his Lord’s absence will be taken from him. He will be denied a position with Christ in the kingdom, a position that could have been his had he previously exercised faithfulness in his calling; and he will be appointed “his portion with the hypocrites.” (Matthew 24:48-51; 25:l9, 24-30; Luke 19:l5, 20-26).

He will then find himself cast “without,” into the place that Scripture calls, “the outer darkness” (ASV). In this place there will be “the weeping and the gnashing of teeth [an Eastern expression showing deep grief]” (ASV) on the part of Christians who realize too late that they could have occupied one of the proffered positions with Christ in His kingdom. Their rights as firstborn sons — the rights of primogeniture — will have been forfeited; and they, as Esau, will lift up their voices and weep.

(For a detailed discussion of “the outer darkness,” refer to the Appendix in this book)

Concluding Thoughts:

Receiving rewards or suffering loss at the judgment seat of Christ are grave issues about which most Christians seem to know very little, or, for that matter, appear to even be concerned. But such will have no bearing upon the fact that there is a day coming in the not too-distant future when every Christian MUST render an account to his Lord for the “things done in his body” (2 Corinthians 5:10).

Events of that day will come to pass at the end of the present dispensation, immediately preceding the Messianic Era; issues of that day will surround a review of the works performed by Christians in view of their receiving rewards or suffering loss; the purpose of that day, aside from providing a “just reward [KJV: ‘just recompense’], will be to make decisions and determinations concerning Christians occupying positions with Christ in His 1,000-year rule from the heavens over the earth.

Everything is moving toward that l,000-year Messianic Era when God’s Son will reign supreme. Man’s Day, in conjunction with his rule over the earth, is about to end; and the Lord’s Day, in conjunction with His rule over the earth, is about to commence. A kingdom, such as the coming kingdom of Christ, requires a King with numerous vice-regents. Christians are today being tested, tried, and refined with a view to that coming day.

Events of the entire present dispensation revolve around the thought that God is today calling out the vice-regents who will reign with His Son during the coming dispensation; and the presence of the Church upon the earth will extend, in one sense of the word, to that point in time when God will have acquired the necessary rulers to occupy the proffered positions in the kingdom under Christ. It will extend to that point in time when the Spirit successfully completes His search for a bride for God’s Son.

The removal of the Church and the appearance of Christians before the judgment seat will involve the issues of two dispensations: The basis for this judgment will have to do with works, emanating out of faithfulness or unfaithfulness of the Lord’s servants during a past dispensation (the activity of Christians during the present dispensation, which will be past in that coming day).

The purpose for this judgment will have to do with Christians participating in the reign of God’s Son during the coming dispensation (co-heirs ascending the throne with God’s Son in the kingdom of Christ).

(For information relative to “dispensations” and “ages,” refer to the author’s book, The Study of Scripture, chapter 5.)

Preparation occurs today; placement, based upon preparation, will emanate out of issues and determinations made at the judgment seat, immediately preceding the time when the Father delivers the kingdom to His Son (cf. Daniel 4:17, 25, 32; 7:13, 14; Matthew 20:20-23); and positions in the kingdom will be realized in the reign of Christ that follows (cf. Matthew 25:19ff; Luke 19:15ff; Revelation 2:26, 27).

We Must All Appear

For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.

(2 Corinthians 5:10)

Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands,

and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.

His head and hair were white like wool, as white as snow, and His eyes like a flame of fire;

His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters;

He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. . . .

The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches. (Revelation 1:12-16, 20)

Events of the judgment seat of Christ will occur at the end of the present dispensation, following the removal of the Church but preceding the beginning of the Tribulation. This is the revealed order of events as they are set forth in the first six chapters of the book of Revelation.

This, as well, is in complete keeping with the manner in which God deals with both Israel and the Church during Man’s Day — with one, then the other, though not both at the same time.

Christ is not judging today. Rather, He is ministering as “High Priest” in the heavenly sanctuary on behalf of Christians. And He will not act in the capacity of “Judge” until He completes His present high priestly ministry, which will last throughout the present dispensation.

Thus, Christians will not be judged until the present dispensation has run its course and Christ returns for His Church. Once these things occur, the judgment of Christians will ensue; and this judgment must be completed prior to the time God turns back to and continues His dealings with Israel, completing the full number of years (490 years) determined upon the Jewish people and their city (Jerusalem) in Daniel’s Seventy-Week prophecy (Daniel 9:24-27).

Christ as Judge

In Revelation 1:13, Christ is seen dressed in the type of garments worn by both a priest and a judge; but the position of the girdle about the chest rather than around the waist indicates that Christ, in this passage, is exercising a judicial rather than a priestly role.

A priest would be girded about the waist, signifying service; but the girdle placed about the shoulders or chest indicates a magisterial function (cf. John 13:2-5; Revelation 15:6).

Aside from the preceding, the entire scene is judicial, not priestly. Brass, fire, and a sword are mentioned in connection with Christ’s appearance, which speak of judicial activity. And Christ’s countenance is described by the expression, “the sun shining in its strength,” which has to do with His glory, to be manifested during that coming day of His power (Psalm 2:1-9; Revelation 2:26, 27).

Then, more information is given, which will help to ascertain exactly what is being depicted by the scene at hand. The apostle John was transported into “the Lord’s day [the Day of the Lord]” (v. 10), and the vision of Christ that he saw depicts Christ as He will appear following the completion of His high priestly work, anticipating His long-awaited regal work.

The entire scene in Revelation 1:13-18 is prophetic, depicting Christ as Judge in the midst of the seven churches at the conclusion of the present dispensation, anticipating that coming day when He will exercise governmental power and authority over the earth.

The chronological arrangement of events opening the book of Revelation sets forth the fact that God will deal with the Church in judgment before He deals with Israel and the nations after this fashion (cf. 1 Peter 4:17-19). The Church will be removed from the earth and placed in the heavens; and the Church will be dealt with during a period of time before the Tribulation begins on earth.

A review of the first five chapters of the book of Revelation reveals that there will have to be an interval of time between the removal of the Church and the beginning of the Tribulation. That is, the present dispensation will run its course, the Church will be removed, and certain events will then transpire in heaven (while the Church is in heaven) before the Tribulation begins on earth (which, when it begins, will fulfill seven uncompleted years of the previous dispensation).

These events — occurring while the Church is in heaven, preceding the beginning of the Tribulation on earth — concern the Church coming under judgment (as revealed in chapters one through three); and these events also concern the relinquishment of crowns that Christians will wear during the Messianic Era (chapter 4), along with preparations to redeem the domain over which Christians will rule at this time (chapter 5), as well as bringing about the marriage of God’s Son to His bride (a bride previously revealed at the judgment seat in chapters 1-3 [ref. Ruth 3, 4]).

(The event marking the beginning of the Tribulation on earth is not the removal of the Church, as is often taught, but the ratifying of a seven-year covenant between the man of sin and Israel. The Tribulation, following the ratifying of this covenant, will last exactly seven years, completing the full four hundred ninety years of Daniel’s prophecy concerning Seventy Sevens “determined” upon the Jewish people and their “holy city” [cf. Daniel 9:24-27].

Also, for information pertaining to the marriage of God’s Son to His bride, refer to the author’s book, The Time of the End, Chapter 30, “The Marriage Supper of the Lamb.”)

Material in the book of Revelation has been arranged in a three-fold manner, and this arrangement is given at the beginning of the book, in the first chapter:

Write the things that you have seen, and the things that are, and the things that will take place after this. (v. 19)

The “things that you have seen” refer to the things concerning Christ in the verses immediately preceding verse nineteen, in chapter one (cf. v. 12).

The “things that are” refer to things concerning the seven churches in chapters two and three, which depict the Church in a two-fold respect:

1) The Church during the present dispensation, showing a history of the Church throughout the dispensation.

2) More specifically these chapters reveal the Church at the end of the dispensation (in the Lord’s Day [1:10]), showing the Church coming under Judgment (continuing from chapter one [note that John was relating “the things that are” from the perspective of a future time, in the Lord’s Day, not from the perspective of his own time and day — about. 90 A.D., during Man’s Day — though it is evident that these two chapters drop back and have to do with the Church throughout the whole of the dispensation as well]).

And the “things that will take place after this” refer to things not only beyond the present dispensation but beyond that time when the Church is judged (chapters 1-3). And this section of the book, though having its own divisions, continues from the beginning of chapter four throughout the remainder of the book.

The word translated “after this” in 1:19 and the words translated “after these” and “after this” in 4:1 are from the same two words in the Greek text (meta tauta). In all three instances the translation should be, “after these things.” The thought, as shown at the beginning of chapter four, is after the things revealed in chapters two and three.

In one respect (time-wise), this would be a reference to events following the present dispensation (one way in which chapters 2 & 3 are to be viewed); but, more specifically, the reference would be to events following findings and determinations emanating out of activity at the judgment seat (the primary thrust of chapters 2 & 3).

The seven churches in the presence of Christ in Revelation chapter one depict the Church as a whole coming under judgment at the conclusion of the present dispensation; and the fact that this judgment will occur in heaven and has to do with issues surrounding the judgment seat of Christ becomes evident as one studies the opening chapters of this book.

“Seven” in Scripture is God’s number. It is a number showing completion. It is used more specifically to show the completion of that which is in view, and in this case, the Church is in view, with “seven churches” showing the complete Church (all Christians, faithful and unfaithful alike).

The seven churches named in the opening chapters of the book of Revelation, though referring to seven existing churches in the Gentile world during the first century (in Asia [1:4]), depict completion in relation to the Church. These seven churches represent Christianity as a whole — both on earth during the present dispensation (chapters 2 & 3) and in heaven at the conclusion of the dispensation (chapters 1-4, as a whole).

Chapter one introduces the matter at hand, (judgment awaiting all Christians); chapters two through four then form a commentary on chapter one; and chapter five leads into that section of the book covering the Tribulation, which begins in chapter six.

(Note: When studying the book of Revelation, look for the book’s own built-in interpretation, as in chapters one through four. A unit of truth will be given; then, following Scriptures provide commentary upon this unit of truth, allowing the Holy Spirit Himself to interpret that which He gave through John (e.g., cf. 12:1-6 and 12:7-17; cf. 12:1-17 and chapters 13 & 14; cf. 12:3; 13:1-18; 17:1-7 and 17:8-18.)

The trumpet beckoning to John in Revelation 4:1 can only be synonymous with the trumpet in Revelation 1:10. In this respect — because of the revealed events that follow in each instance — the trumpet in these two sections is evidently the trumpet that will be heard when the Church is removed from the earth at the end of this dispensation, subsequently appearing in the presence of Christ to be judged, as revealed in chapters one through three (cf. 1 Corinthians 15:52; 1 Thessalonians 4:16-5:9). Then, a sequence of events, revealed throughout the remainder of the book, begins to unfold.

John, transported into the Lord’s Day, at a future time, in chapter one, was instructed to record that which he saw and send the record to seven existing churches in Asia. These churches, along with a brief description of each, are seen on earth in chapters two and three; but the scene back in chapter one, as well, has them in the presence of Christ in heaven, at the end of the dispensation, about to come under judgment.

An overcomer’s promise is listed for each church in chapters two and three, and in chapter one the churches are seen as they are about to be judged relative to these overcomer’s promises. Chapters two and three not only furnish the background material to show why and on what basis the judgment set forth in chapter one will occur, but these chapters actually have to do with that judgment.

Note the structure of each of the seven epistles to the seven churches. All seven are structured exactly the same way:

1) I know your works.

2) Judgment is then seen to be on the basis of these works.

3) And this judgment is with a view to showing whether the Christian has overcome or has been overcome (there is an overcomer’s promise concluding each epistle, and these overcomer’s promises are millennial in their scope of fulfillment).

Christians will be judged on the basis of works, with a view to showing whether they have overcome or have been overcome; and this will be with a view to their realizing or being denied regal promises and blessing in the Messianic Era that follows.

As previously seen, John’s experience of being transported into the Lord’s Day in chapter one is synonymous with his being removed from the earth at the beginning of chapter four. Thus, events about to be revealed in chapter four begin at exactly the same place events in the previous three chapters began — with the removal of the Church to be judged. But this judgment is not repeated in chapter four. Rather, events surrounding the judgment seat shift to related events that will immediately follow this judgment.

The scene in heaven throughout chapter four provides additional details concerning the seven churches in the presence of Christ in chapter one. All Christians, comprising the complete Church in the presence of Christ in that future day, will not only see that which John saw in chapter one, experience that which is depicted in chapters two and three, but also see that which John saw in chapter four (along with, it would appear, the things that John saw in the remaining chapters of the book as well).

(For additional details pertaining to the first four chapters of the book of Revelation, refer to the author’s books, The Time of the End, Chapters 1-6.)

By way of summation, to grasp exactly what is being taught in these opening chapters of the book of Revelation, keep two things in mind:

The main tenor of thought throughout these chapters is “judgment,” first upon the Church and then upon Israel and the nations. The book begins with events occurring in that future day when the Church will come into judgment after being removed from the earth, and the book then leads into the judgments of the Tribulation that are to come upon the earth-dwellers. These things (affecting the Church, Israel, and the nations) will come to pass at the conclusion of the present dispensation, preceding the Messianic Era.

All seven churches are seen in Christ’s presence during this time, even the lukewarm, naked church of Laodicea that had shut Christ on the outside (1:12, 13, 20; cf. 3:14-21). The seven churches, denoting completeness both upon the earth (chapters 2 & 3) and in heaven (chapters 1-3), reveal that every Christian will be removed from the earth at the termination of the present dispensation to appear before Christ in judgment.

This is completely in line with any Scriptural teaching on the subject. The widespread teaching that either all or part of the Church will remain on earth during the Tribulation has no basis whatsoever in Scripture. The Scriptures teach, unequivocally, that the complete Church — all of the saved from the entire 2,000-year dispensation — will be removed before the Tribulation begins; and that the complete Church will, at this time, appear before the judgment seat of Christ in heaven — a judgment that, as previously seen, will be completed before the Tribulation even begins on earth.

Removal of the Church to be Judged

Aside from the opening chapters of the book of Revelation, scriptural warrant for both the removal of the Church before the Tribulation and the fact that all Christians — faithful and unfaithful alike — will be removed at this time is not difficult at all to find. Teachings of this nature can be found beginning with the Old Testament types. And the Old Testament types must not only agree with one another but they must also agree with the New Testament antitype. All must parallel one another and be in perfect agreement.

(For additional material on the rapture, refer to the author’s book, The Time of the End, Chapters 4, 5, “In the Lord’s Day,” Parts 1, 2.)

1) The Old Testament Types

The three main Old Testament types dealing with the removal of Christians from the earth at the end of the dispensation, commonly referred to as the rapture, can be found in the opening book of Scripture, the book of Genesis. The first is seen in the experiences of Enoch, the second in the experiences of Lot and his family, and the third in the experiences of Rebekah. And each of these three types present different facets of the same picture, together forming an Old Testament composite word-picture of the rapture.

A) Enoch

Enoch, the seventh from Adam, is seen being removed from the earth between two points in time — following a blood sacrifice, prior to the Flood — at the end of the seventh generation, at the end of a complete period of time (“seven,” a number showing completeness). This points to those whom Enoch typifies (Christians) being removed from the earth at a time following that which Abel’s death typifies (Christ’s death) but preceding that which the Flood typifies (the coming Tribulation), which occurs during Noah’s day, the tenth from Adam (events in connection with a subsequent complete period of time [“ten” is a number showing completion as well]).

Thus, both the participants and the timing of the rapture are introduced in the foundational type. The rapture, according to this type can only have to do with those of the present dispensation (with Christians). It cannot pertain to any other than the ones who have appropriated the blood of the One dying in the antitype of Abel’s death. And it has to occur preceding that time typified by the Flood during Noah’s day.

(Some individuals move beyond that which is revealed in Genesis 4-8 or Hebrews 11:4-7 and attempt to teach a selective removal of Christians by and using this overall, foundational type. A teaching of this nature is derived by viewing Enoch’s removal from the earth as being conditioned upon his faithfulness. Using the type after this fashion forms a beginning point that individuals often use to teach that only faithful Christians will be removed at the time of the rapture (the faithful among the dead in Christ raised and removed with the faithful who are alive at that time).

This though is an improper way to view that part of the type under discussion — the dispensational aspect of the overall type. There is a dispensational scheme of things seen through that which is set forth in both Genesis 4-8 and Hebrews 11:4-7, but the central teaching surrounding “faith” is really not part of this dispensational scheme per se. Rather, the central teaching surrounding “faith,” contextually, has to do with the salvation of the soul [Hebrews 10:35ff]. And to bring “faith” from this central teaching over into this dispensational structure and attempt to teach a selective removal of Christians on this basis is clearly incorrect.

First, note what viewing matters after this fashion would do to the next type in the light of the antitype — Noah and his family going through the Flood, typifying Israel going through the coming Tribulation. This would necessitate Israel, in the antitype, exercising faith prior to the Tribulation and being delivered by acting in accordance with that faith [as Noah exercised faith prior to the Flood and was delivered by acting in accordance with his faith]. But exercising faith after this fashion will not be true of Israel during the Tribulation at all. Israel will not exercise faith until the end of the Tribulation, following the Jewish people looking upon the One whom they pierced.

Then, viewing the matter from another perspective, subsequent types clearly reveal that all Christians (faithful and unfaithful alike) will be removed at the time of the rapture. If the foundational type shows a selective rapture of faithful Christians alone, so must any subsequent type that deals with this aspect of the rapture. And the antitype, dealing with this same aspect of the rapture, must show a selective rapture as well.

But, when one turns to Scripture alone, the preceding is not seen to be the case at all. Something other than a selective rapture of the faithful is clearly seen in subsequent types. And the antitype must deal with the matter after the same fashion as it is dealt with in the type, which it does.)

The foundational type in Genesis chapter four deals centrally with the participants and the timing of the rapture (Christians, and a pretribulational event). It has nothing to do with a selective or nonselective rapture. Different types contain different facets of information, and subsequent types deal with the all-inclusive nature of the rapture, along with the antitype.

B) Lot and His Family

Lot, his wife, and his two virgin daughters were removed from Sodom prior to the destruction of the cities of the plain. And the manner in which the New Testament handles this event leaves no room to question that which is in view from a typical standpoint. The destruction of the cities of the plain can point only to the coming destruction of this present world system, and the removal of Lot and part of his family can only point to a removal of certain individuals from this world (from the earth) prior to this destruction (a destruction occurring during and immediately following the Tribulation).

This account forms a subsequent type of that which is previously seen in Genesis 5-8, and the account is dealt with in the New Testament in a parallel manner. The destruction of the cities of the plain during Lot’s day is dealt with in the New Testament alongside the destruction produced by the Flood during Noah’s day, introducing a parallel type. Both destructions in the two types point to the same destruction in the antitype.

And as it was in the days of Noah . . .

Likewise as it was also in the days of Lot . . .

Even so will it be in the day when the Son of Man is revealed. (Luke 17:26a, 28a, 30).

Then Christ — relating the accounts of these two destructions occurring in history, which point to the same destruction in prophecy — sounded two main warnings. And the warnings were directed to two groups of people — to Israel, and to the Church (about to be brought into existence).

The account surrounding Noah and the Flood was given first (v. 26). And, accordingly, Christ sounded the warning to Israel in connection with this type first (v. 31). Noah and the Flood, not Enoch and his removal from the earth, are in view; and the matter has to do with those typified by Noah going through the Flood — Israel going through the Tribulation.

The same statement, comprising the warning, is later seen within a more lengthy warning that Christ provided in the Olivet Discourse. Christ, in this discourse, warned the Jewish people to flee for their lives when they saw a particular man (Antichrist) do certain things during this coming time of destruction (Matthew 24:15ff).

Immediately following the warning that had to do with the days of Noah, Christ sounded a warning that had to do with the days of Lot (Luke 17:28). Rather than dealing with individuals going through a time of destruction, the days of Lot had to do with individuals removed prior to this destruction. And the warning that Christ sounded was in connection with Lot’s wife and the salvation or loss of one’s soul.

Remember Lot’s wife.

Whoever seeks to save his life will lose it, and whoever loses his life [soul] will preserve it. (Luke 17:32, 33)

Lot’s wife, along with her husband and two virgin daughters, was delivered from Sodom. And, though delivered from Sodom, she lost her soul. She looked back toward Sodom rather than out ahead toward the mountain to which Lot had been told to flee (Genesis 19:17, 26; Luke 9:62).

Lot, in similar fashion, failed to realize the salvation of his soul as well. Lot is contrasted with Abraham; and though Lot later found himself on the mountain to which he had been told to flee, his portion on the mount was diametrically opposed to that of Abraham.

(A “mountain” in Scripture symbolizes a kingdom [cf. Isaiah 2:2-4; Daniel 2:35, 44, 45; Matthew 16:28-17:5]).

Lot found himself dwelling on the mountain, but in a cave on the mountain, in a place separated from the Lord (Genesis 19:30; cf. Matthew 22:10-14). Abraham, on the other hand, found himself also dwelling in the high country, but standing before the Lord — a place where, unlike Lot, he had been both dwelling and standing for quite sometime (Genesis 19:27; cf. Genesis 18:22).

The account of Lot and certain members of his family being delivered from Sodom adds additional information to the type surrounding Enoch in Genesis chapter four. This second type makes it quite clear that faithfulness or unfaithfulness of Christians and the consequent salvation or loss of the soul have nothing to do with the rapture itself. These are issues that will come into view following the rapture, as seen in God’s dealings with both Lot’s wife and Lot following their deliverance from Sodom. These are issues that have to do with the judgment seat following the rapture, not issues that have to do with the rapture.

C) Rebekah

Then there is a subsequent type that deals with the matter from a different perspective yet, building upon that which is revealed in the previous types and providing additional information. And that type is found in Genesis chapter twenty-four.

This chapter in Genesis relates the story of Abraham sending his eldest servant into Mesopotamia to procure a bride for his son, Isaac. This chapter is the fourth of five consecutive chapters in Genesis (chapters 21-25) that form one overall type consisting of numerous individual types. And within the complete typology seen in these chapters, God has set forth exactly the same thing seen in previous chapters (chapters 4-8) — a dispensational framework of events surrounding Christ, Israel, and the Church.

Throughout these chapters, “Abraham” is seen as a type of God the Father, “Isaac” a type of God the Son, and “Sarah” (Abraham’s wife) a type of Israel (the wife of Jehovah). “Abraham’s servant” sent into Mesopotamia in chapter twenty-four is seen as a type of the Holy Spirit sent into the world; and “Keturah” in chapter twenty-five (who Abraham married following events in chapter 24) is also, as Sarah (in chapter 23), seen as a type of Israel, though within another frame of reference than Sarah.

Typology after the preceding fashion becomes evident as one works his way through these chapters.

Isaac’s birth in chapter twenty-one was via supernatural means, typifying Christ’s subsequent birth through the same supernatural means. The offering of Isaac by his father in a designated place in the land of Moriah in chapter twenty-two typifies the subsequent offering of Christ by His Father in a designated place in the same land. Abraham’s wife, Sarah, dying in chapter twenty-three (following the offering of the son) typifies God’s wife, Israel, subsequently being set aside (following the offering of the Son). And Israel, as Sarah, is looked upon during this time as being in the place of death (Jonah 1:17ff; John 11:6ff).

Next in the dispensational structure and overall type are events in chapter twenty-four, where the search for and procurement of the bride is seen prior to Abraham’s remarriage in the following chapter. Chapter twenty-four details the work of the Holy Spirit in the world today, searching for the bride, following Israel being set aside (chapter 23). And this search will occur and be completed before the time God resumes His dealings with and restores Israel (chapter 25).

In the past, Israel, as Sarah, was barren (Genesis 16:1, 2). And because of Sarah’s barrenness, Isaac’s birth required God’s supernatural intervention. But when Israel is one day restored, typified by Abraham marrying Keturah in chapter twenty-five, conditions will be reversed. Keturah bore Abraham six sons (Genesis 25:1, 2). Keturah was very fruitful, as Israel will be during that coming day after the nation has been restored.

It is between these two dispensational points (Israel being set aside [chapter 23] and Israel subsequently being restored [chapter 25]) that God procures a bride in the antitype for His Son, Jesus. And as Abraham sent his eldest servant into Mesopotamia to search for and procure a bride for his son, God has sent the Holy Spirit into the world to search for and procure a bride for His Son.

Thus, within the dispensational structure of the things which are seen throughout Genesis chapters twenty-one through twenty-five, there can be no question concerning that which is involved in the typology of chapter twenty-four. This chapter has to do with the mission of the Holy Spirit in the world during the present dispensation — searching for and procuring a bride for God’s Son.

The servant arrived in Mesopotamia with “ten camels” laden with his master’s goods. “Ten” is the number of ordinal completion, showing all of the master’s goods (Genesis 24:10), and the master had given all these goods to his son (Genesis 24:36; 25:5). The servant was to show the prospective bride, from Abraham’s family, all the glories that the father had given to his son. Then the invitation to become the wife of Abraham’s son was to be extended (Genesis 24:3, 4, 53, 57, 58).

This points to that which is occurring during the present dispensation. The Holy Spirit is in the world showing those from God’s family (Christians) all the glories that the Father has given to His Son. And He is doing this by and through opening the Word to their understanding, revealing these things to them. Then, as in the type, the invitation is extended to Christians to become the wife of God’s Son.

Rebekah, in the type, said that she would go (Genesis 24:57, 58). And once the purpose for the servant’s mission had been accomplished, he removed Rebekah from Mesopotamia (Genesis 24:59ff).

In the antitype, exactly the same thing will occur. Once the purpose for the Holy Spirit’s mission has been accomplished, He will remove the bride from the world. And the manner in which Isaac’s bride was removed, along with that which followed, forms the pattern for the manner in which Christ’s bride will be removed, along with that which will follow. Abraham’s servant removed the bride on camels, and the bride was accompanied by damsels. All of them together rode on the camels, and they all went forth together to meet Isaac.

Though the number of the camels at the time of the departure is not stated, the inference would clearly point to ten camels. The servant entered the land with “ten camels” to search for the bride, and the reference to camels upon his departure with the bride would clearly point to the same ten camels.

Rebekah and her damsels leaving on the camels show ordinal completion once again. All went forth to meet Isaac, but only Rebekah was later presented to Isaac as his bride for whom the servant had searched. Rebekah was the one seen putting on her veil when she and the damsels accompanying her came into the son’s presence, typifying the wedding garment to be worn by Christ’s bride when Christians find themselves in the Son’s presence.

As they all went forth to meet Isaac in the type, so will they all go forth to meet Christ in the antitype. And, as a distinction was made between Rebekah and the damsels accompanying her in the type, so will it be in the antitype. Rebekah was the one who had responded positively to the servant’s mission in Mesopotamia; and she was the one who, following her removal from Mesopotamia, was separated from the other damsels and presented to Isaac as his bride.

In like manner, those Christians forming Christ’s bride will be the ones who respond positively to the Holy Spirit’s mission in the world; and they will be the ones who, following their removal from the earth, will be separated from other Christians and presented to Christ as His bride.

2) The New Testament Antitype

There are not really that many verses in Scripture (Old or New Testament) that pertain to the rapture per se. Scripture, dealing with Christians, centers on two main areas:

1) With issues surrounding faithfulness or unfaithfulness during the present time, preceding the rapture.

2) With issues surrounding the results of one’s faithfulness or unfaithfulness, following the rapture. Scripture provides a great deal of information in both realms; but, from a comparative standpoint, Scripture does not present that much information concerning the rapture itself.

The rapture though, as has been demonstrated, is dealt with in several of the types. And the existence of the types demands the existence of an antitype. An individual could really go to only two places in the New Testament to view the rapture in connection with the events set forth in the three Old Testament types under consideration — Revelation 1:10-4:11 and 1 Thessalonians 4:13-5:10 (though the rapture is presented in 1 Corinthians 15:51-57, details surrounding the events seen in the types are not presented here).

Each of these two sections provides information peculiar to the passage, but only one provides the complete sequence seen through comparing the types — Revelation 1:10-4:11. 1 Thessalonians 4:13-5:10 provides everything except a reference to the Tribulation. And since this is provided in the context of Revelation 1:10-4:11 (chapters 5ff), this section of Scripture will be used to show the antitype, with reference back to 1 Thessalonians 4:13-5:10.

It is sometimes stated that there is no place in Scripture that shows the sequence of events having to do with all Christians being removed preceding the tribulation. But that’s not true at all. This is seen in the Old Testament types, and this is also seen in the New Testament antitype as well.

Again, the only possible way to properly deal with the rapture from the standpoint of Scripture is to call attention to the matter after the fashion in which God has set it forth. One simply calls attention to the types and the antitype, leaving the matter to rest upon the foundation of Scripture itself.

A) Christians in the Lord’s Day

John, in the book of Revelation, was taken to the Isle of Patmos and then transported into the Lord’s Day (or Day of the Lord), at a future time (1:10; 4:1, 2). And, in this future time, in the Lord’s Day, John was told to record that which he was being allowed to see (1:19), which dealt first with events surrounding the Church in Christ’s presence in heaven (1:10-4:11), then with events surrounding Israel and the nations on earth (5:1-19:21).

The Lord’s Day follows Man’s Day in relation to man on the earth, whether for the Church or for Israel and the nations. Once Man’s Day has been allowed to run its course, or once man has been removed from the earth during Man’s Day (as John being removed from the Isle of Patmos, or the removal of Christians from the earth at the end of the dispensation), the Lord’s Day begins for man at that time.

That is, the Lord’s Day will begin on earth at the end of Man’s Day; and the Lord’s Day can begin for a segment of mankind prior to that time by and through man being removed from the earth, removed from Man’s Day on the earth. Thus, the Lord’s Day will begin at least seven years earlier for the Church (removed from the earth) than it will for Israel and the nations (remaining on the earth).

(Matters surrounding Man’s Day and the Lord’s Day in relation to the preceding are dealt with more fully in Chapters 4, 5 of the author’s book, The Time of the End.)

Christians removed from the earth preceding the seven-year Tribulation will no longer be living in Man’s Day. “Man’s Day” has to do with man upon the earth during an allotted 6,000 years of time (with the foundation upon which the whole of the matter rests seen in the six and seven days of Genesis 1:1-2:3). Christians, at the time of the rapture, will be removed from Man’s Day and transported into the Lord’s Day. That, as previously shown, is what is seen through John being transported into the Lord’s Day in Revelation 1:10 and seeing seven churches in Christ’s presence, in heaven, in that future day.

This is also what is seen in 1 Thessalonians 5:2ff, following the removal of the Church into the heavens (4:13-18). A removal of the Church into that future day will overtake many Christians “as a thief in the night,” though this will not be true for other Christians (5:2-4; cf. 2 Peter 3:10, 11).

Christians in the Lord’s Day, in connection with either faithfulness or unfaithfulness, resulting in either salvation or wrath, is the subject at hand in 1 Thessalonians 5:1-9. And this is the same subject set forth in the opening chapter of the book of Revelation (in conjunction with that which is revealed in chapters 2 & 3), though seen from a different perspective.

(As previously seen, the rapture of the Church in the book of Revelation is set forth in John’s experience [removed from earth into heaven, into the Lord’s Day in 1:10, with the same event repeated in 4:1, 2].

If, as taught by some Christians, the rapture of the Church is not seen in John’s experience in these opening chapters of the book, then the rapture itself is not dealt with in this book. But, even if the preceding were correct, which it isn’t, the rapture would still have to occur at the time of or preceding John’s experience, for John, immediately following, saw the complete Church in Christ’s presence, in heaven, in the Lord’s Day.

Thus, relative to the timing of the rapture, whether or not the rapture is to be seen in John’s experience would be immaterial. Contextually, it would still be pretributional. As well, the rapture is plainly shown in a companion passage [1 Thessalonians 4:13-17] to precede the same mention of Christians in the Lord’s Day as seen in Revelation 1:10-20 [cf. 1 Thessalonians 5:2-4].)

B) Christians in Christ’s Presence

Thus, as clearly stated in the opening chapter of the book of Revelation, this book begins with Christians in Christ’s presence in the Lord’s Day, at a future time. And two things are seen in this chapter relative to Christians in that future day:

1) All Christians will be present, together, at the same time and place.

2) All Christians will appear before Christ at this time to be judged.

The complete Church is seen in Christ’s presence at this time, shown by the number “seven” — shown by all seven churches from chapters two and three appearing in Christ’s presence at the same time (1:12, 13, 20).

Not only is the church in Ephesus seen in Christ’s presence (the church that left its first love), but the church in Laodicea is seen there as well (comprised of “lukewarm” Christians, of whom Christ said, “I will vomit you out of my mouth” [3:16]). All Christians — shown by seven churches, seen together in Christ’s presence — will be there, awaiting judgment.

Or, perhaps it would be better to draw the contrast between the Philadelphian and Laodicean churches. All Christians represented by both will be there, along with all Christians represented by the other five churches. All Christians — shown by seven churches seen together in Christ’s presence — will be there, awaiting judgment.

A separation of Christians on the basis of faithfulness occurs in Christ’s presence alone, at the judgment seat. Scripture knows nothing of a separation of this nature occurring at the time of the rapture.

And all Christians will appear in Christ’s presence to be judged in this manner preceding the search for One worthy to break the seals of the seven-sealed scroll (chapter 5). Only when these seals begin to be broken will the judgments of the Tribulation begin (chapter 6).

Thus, the antitype, in complete accord with the types, presents the rapture as both all-inclusive and pretribulational. All Christians will be removed together, at the same time; and this will occur preceding the Tribulation.

This is simply what Scripture has to say about the matter, viewing the types and then going to the antitype. What man may have to say is of no moment at all. Scripture alone contains the correct, necessary information to properly address the issue at hand. And that is where the matter must be left.