Oba 1:16  For—as ye have drunk on My holy mountain, Drink do all the nations daily, And they have drunk and have swallowed, And they have been as they have not been.

[Study Aired September 4, 2024]

Oba 1:16  ForH3588 asH834 ye have drunkH8354 (H8804 Qal) uponH5921 my holyH6944 mountain,H2022 so shall allH3605 the heathenH1471 drinkH8354 (H8799 Qal) continually,H8548 yea, they shall drink,H8354 (H8804Qal) and they shall swallow down,H3886 (H8804 Qal) and they shall beH1961 as though they had notH3808 been.H1961

H3588 – Kee, that, for, because, when, as/for though, as, because that, but, then, certainly, except, surely, since, yea, indeed, if, though, that if, for if, indeed if, but if/rather, except that, only, nevertheless, that is, for though, forasmuch as, for therefore, a primitive particle

H834 – Asher, which, who, that which, that, when, since, as, conditional if, a primitive relative pronoun

H8354 – Shathah, (Qal) to drink, to feast, a primitive root

H5921 – Al, upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against, on the ground of, on the basis of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, in the matter of, as regards, to, over to, unto, in addition to, with, adjoining, next, at, around, down upon, on, from, up upon, up to, towards, over towards, against, because, although, properly, the same as H5920, Al, height, above, upwards, on high, from a primitive root H5927, Alah, to go up, ascend, climb, meet, visit, follow, depart, withdraw, retreat, come up, to spring up, grow, shoot forth, go up over, rise, extend, excel, be superior to, be taken up/away, be brought up, take oneself away, be exalted, bring up, cause to ascend, cause to go up/ascend, bring against, take away, draw up, train, rouse, stir up, offer, exalt, be carried away, be led up, be taken up into, be inserted in, be offered, lift oneself

H6944 – Kodesh, apartness, holiness, sacredness, separateness, set-apartness, separateness, from a primitive root H6942, Kahdash, to consecrate, sanctify, prepare, dedicate, be hallowed, be holy, be sanctified, be separate, be set apart, be consecrated, be hallowed, tabooed, show oneself sacred or majestic, be honoured, be treated as sacred, be holy, set apart as sacred, consecrate, dedicate, observe as holy, keep sacred, honour as sacred, hallow, dedicated, set apart, devote, treat as sacred or hallow, keep oneself apart or separate, to cause himself to be hallowed (of God), be observed as holy, consecrate oneself

H2022 – Har, hill, mountain, hill country, mount, a shortened form of H2042, Harar, mountain, hill, hill country, mount, from an unused root meaning to loom up

H3605 – Kol, all, the whole, the whole of, any, each, every, anything, totality, everything, from a primitive root H3634, Kalal, to complete, perfect, make complete, make perfect

H1471 – Goy, nation, people, swarm of locusts, other animals, from the same root as H1465, Gevah, the back, behind, from H1460, Gev, the back, back, midst, from a primitive root H1342, Ga’ah, to rise up, grow up, be exalted in triumph, be lifted up, be raised up, be exalted

H8354 – See above

H8548 – Tameed, continuity, perpetuity, to stretch, continually, continuously, from an unused root meaning to stretch

H8354 – See above

H3886 – Luwa, (Qal) to swallow, swallow down, a primitive root

H1961 – Hayah, to be, become, come to pass, exist, happen, fall out, to happen, fall out, occur, take place, come about, come into being, to arise, appear, come, become like, to be instituted, be established, be in existence, abide, remain, continue, to stand, lie, be in, be at, be situated, to accompany, be with, be done, be brought about, be finished, be gone, a primitive root

H3808 – Lo, not, no, nothing, without, before (of time), a primitive particle

H1961 – See above

—

In this study we focus on the principle of knowing there is a spiritual application for the words used in the Bible. We will look at the spiritual meaning of:

• Drinking from a Holy Mountain

• What it means, spiritually, to drink the blood of Christ and eat his flesh

• Paul’s process of reformation, the work of grace in our lives

• The difference between a “spiritual harlot” and a “chaste virgin”

In Obadiah we read about drinking from the Holy Mountain. 

Oba 1:16  For—as ye have drunk on My holy mountain, Drink do all the nations daily, And they have drunk and have swallowed, And they have been as they have not been.

This does not mean physically drinking from a physical mountain, because in understanding scripture correctly, we can only “rightly divide the word of truth” when we apply an important principle:

There is a spiritual application for every word used in the Bible.

Here is how Christ explains this principle:

Jhn 6:24  When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.
Jhn 6:25  And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?
Jhn 6:26  Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.
Jhn 6:27  Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.

How can physical “meat” endureth unto everlasting life? Christ even goes on to boldly command his followers to drink his blood. He does not mean this literally of course, because for those who have eyes to see, they see his words are spirit.

Spiritually, eating Christ’s flesh and drinking his blood means “dwelling in him” as stated in verse 56

Jhn 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
Jhn 6:54  Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
Jhn 6:55  For my flesh is meat indeed, and my blood is drink indeed.
Jhn 6:56  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

When we dwell in the words of Christ (search the scriptures daily, forsaking not the gathering of the saints, etc) we are dwelling in him and spiritually “drinking continually”.

As it states in Obadiah “and they have drunk and have swallowed, And they have been as they have not been”, it is this process of change that is our transformation from the old man to the new man. This is not something we can do on our own steam, but only if we are being dragged to Christ. This work is the judgement of our old man and it needs to be carried out by the only one truly capable of completing this work: our one true Saviour, Jesus Christ.

Isa 43:11  I, even I, am the LORD; and beside me there is no saviour.

Joh 6:44  No man can come to me, except the Father which hath sent me draw [G1670, ‘helkuo’, drag] him: and I will raise him up at the last day.

Without this “reformation” we remain a Saul of Tarsus type, thinking he is doing everything perfectly. Without this “reformation” we remain a spiritual harlot (Queen Vashti type, Jezebel, Aholah, Aholibah etc) thinking we are rich and in need of nothing

Rev 3:17  Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked

It is when we begin to see that we are that “wretched man” staring back at us in the mirror that grace begins its work in us, enabling us to begin to repent, just as Paul looked back on his time as “Saul of Tarsus”.

Here are the words of Paul reflecting on his time as “Saul of Tarsus”

1Ti 1:12  And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry;
1Ti 1:13  Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief.
1Ti 1:14  And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus

But the road to Damascus was not the end of Paul’s transformation, it was just the beginning. It was when grace began its work. And the work of grace is to establish the new heart (the new man). The starting point for this work however is giving us eyes to see we were sinners when we thought we weren’t.

1Co 15:9  For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
1Co 15:10  But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

It is only by the grace of God was Paul able to be “reformed”

Heb 13:9  For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein

It is the work of the grace of God which “transforms” us from a spiritual non-repentant harlot (Saul) into a spiritual chaste virgin (Paul).

Isa 1:21  How is the faithful city become an harlot!

2Co 11:2  For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.

A “repentant harlot” is not the same thing as a “harlot”.

A “repentant harlot” is the opposite of a “harlot”, it is a spiritually “chaste virgin to Christ”.

An unrepentant harlot is spiritually still an “unrepentant harlot”.

The faithful city acts as a harlot, committing spiritual fornication, when they use their husband as a “placeholder husband”

Luk 6:46  And why call ye me, Lord, Lord, and do not the things which I say?

We simply cannot say “Lord, Lord” and “Yes, Yes, But…”. We cannot speak with a silver tongue saying “Lord, Lord” and at the same time not do the things that Christ, our husband, says to do.

Without the work of Grace in our lives we remain in our iniquity and self-righteousness, turning grace into lasciviousness (Jude 1:4) and it is only because of Jesus Christ’s workmanship can we be transformed into the new man.

Eph 2:10  For we are his workmanship

Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
Rom 12:3  For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith

But the work is not complete. We are not perfect while still in the flesh. For to say we are perfect now is to say the resurrection is already passed

2Ti 2:17  And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
2Ti 2:18  Who have deviated from the truth, saying that the resurrection is past already; and overthrow the faith of some

This was the mistake the King of Tyrus made. Like Job, he considered himself perfect and trusted in his own beauty

Ezk 28:14  Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.
Ezk 28:15  Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.

Ezk 28:17 a Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness…
Job 2:3  And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause.

And what was the end of the King of Tyrus (in type, our old man)

Ezk 28:17b  … I will cast thee to the ground, I will lay thee before kings, that they may behold thee.
Ezk 28:18  … therefore will I bring forth a fire from the midst of thee, it shall devour thee, 
Ezk 28:19  … and never shalt thou be any more.

If we say we are perfect now, we would not need to continually (daily) be made a living sacrifice. Out transformation would be complete and we wouldn’t need Christ any more.

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

The root word for Holy (used in the phrase “Holy Mountain”) is sanctified [H6942 kaw-dash]. And in the new testament the word for sanctified is [G37 hagiazo]. We must be sanctified (cleaned/purged), and this is a continual, daily process:

2Ti 2:21  If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.

And what is being cleaned? What needs to be purged? The verse prior gives the answer

2Ti 2:20  But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour.

To be considered a vessel of honour, we must have the wood, hay, and stubble of the earth (the old man) removed. 

And how is this achieved, the verse prior reveals the answer

2Ti 2:19  Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

We start to depart from iniquity when we begin to rightly divide the word of truth

2Ti 2:15  Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.

Rightly dividing the truth within our own lives is the work of grace because the function of grace is to teach us:

Tit 2:11  For the grace of God that bringeth salvation hath appeared to all men,
Tit 2:12  Teaching us that, denying ungodliness and worldly lusts (physical and spiritual harlotry), we should live soberly, righteously, and godly, in this present world (as a chaste virgin)

While it is impossible for the old man to depart from iniquity in his own strength, because he was born in iniquity, it is only the true bread of life that can give us the life and light of Christ.

Eph 5:14  Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light

Jhn 6:47  Verily, verily, I say unto you, He that believeth on me hath everlasting life.
Jhn 6:48  I am that bread of life.

Ezekiel 18:1-32  The Soul Who Sins Shall Die

[Study Aired May 27, 2024]

Introduction

Today’s study concerns the changing of the law by the Lord to make people accountable for their own sins instead of the sins of their fathers. Whenever there is a change in the law, there is resistance to the change as we naturally resist change. The people of Israel thought that the way of the Lord is not just in regard to people bearing their own sins. They preferred the situation where the fathers’ sins are borne by their children. As a result of their resistance to change, the people of Israel were surely going to be judged. The chapter concludes by giving us insight into the benefits of the Lord’s judgment.

The Changing of the Law

Eze 18:1  The word of the LORD came unto me again, saying,
Eze 18:2  What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children’s teeth are set on edge? 

The proverb “The fathers have eaten sour grapes, and the children’s teeth are on edge” became a regularly used proverb in Israel because of the following scriptures:

Exo 20:5  Thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 
Exo 20:6  And shewing mercy unto thousands of them that love me, and keep my commandments.

Exo 34:6  And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, 
Exo 34:7  Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

In these verses, the Lord was demonstrating to the people of Israel that their iniquities have consequences on their children. As you can see, the Lord gave this rule when He was delivering the ten commandments to Moses. This means that this rule was an integral part of the Law of Moses. As we are aware, the purpose of the Law was to expose sin, but the Law did not have what it takes to change our behavior. Therefore, the rampant use of this proverb suggests to us that the people of Israel have resigned themselves to the fact that they cannot help themselves in hurting their beloved ones (children) through their actions.

Rom 7:7  What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.”  

Rom 7:21  I find then a law, that, when I would do good, evil is present with me. 
Rom 7:22  For I delight in the law of God after the inward man: 
Rom 7:23  But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. 
Rom 7:24  O wretched man that I am! who shall deliver me from the body of this death?
Rom 7:25  I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. 

Deu 5:28  And the LORD heard the voice of your words, when ye spake unto me; and the LORD said unto me, I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken. 
Deu 5:29  O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children forever!

Visiting the iniquity of the fathers upon the children upon the third and fourth generation signifies that when we are dominated by our old man or the flesh, we are not different from our fathers. In other words, we are not different from the people of Israel in terms of their propensity to disobey the Lord since we are all of the flesh or the old man. The number three means becoming spiritually mature through the process of judgment. This implies that it is as we go through the process of judgment to become spiritually mature (third generation) that the iniquity of our fathers (the old man) is no longer relevant in our lives. The fourth generation mentioned symbolizes that the whole of the Lord’s elect have to go through suffering as a result of the deeds of our old man, which is the iniquity of our fathers. There is no exception to bearing the consequences of our actions as the Lord’s elect of every generation. 

Gal 6:7  Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 
Gal 6:8  For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.

Eze 18:3  As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel. 
Eze 18:4  Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. 

These verses give us glimpses to the change of the Law which became effective when Jesus, the reformer, came on the scene. Here we are made aware that everyone will bear his or her own sins. That is to say that everyone who eats sour grapes will have his own teeth set on edge.

Act 3:20  And he shall send Jesus Christ, which before was preached unto you: 
Act 3:21  Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. 

Jer 31:29  In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge. 
Jer 31:30  But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.

Who is a Righteous Man?

Eze 18:5  But if a man be just, and do that which is lawful and right, 
Eze 18:6  And hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a menstruous woman, 

The verses here show us the characteristics of a righteous man or woman or simply, the Lord’s elect. According to verse 6, a righteous man must not eat at the mountain shrines. 

Isa 57:7  Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice.

In a negative sense, mountains or hills represent the place where the people of Israel perform their idolatrous acts against the Lord. In this case, the mountain represents Babylon where we imbibe false doctrines in our pursuit of another Jesus. It is in Babylon that we pay attention to the great swelling words of vanity of man’s wisdom and tradition. Not eating on a mountain therefore means that as the Lord’s elect, we have been delivered from Babylon and have come to know the truth of the Lord’s words. As a result, we are able to test the spirit to see if it is of the Lord.

2Pe 2:18  For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 
2Pe 2:19  While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 
2Pe 2:20  For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 

Lifting up our eyes to the idols of the house of Israel signifies harboring idols of the heart which came about as a result of our sojourn in the house of Israel or Babylon. Not lifting our eyes to the idols of the house of Israel therefore signifies the destruction of the idols of our hearts which we imbibed in Babylon.

Eze 14:3  Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? 
Eze 14:4  Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols;
Eze 14:5  That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

According to the word of the Lord, a wife symbolizes the church. A neighbor, on the other hand, refers to the people of Israel as shown in the following verse:

Lev 19:18  Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

Jesus made it clear to us that our neighbor is the one who has shown mercy to us. In other words, our brothers and sisters in Christ who acknowledge the mercy the Lord has shown to us. 

Luk 10:29  But he, willing to justify himself, said unto Jesus, And who is my neighbour? 
Luk 10:30  And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 
Luk 10:31  And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 
Luk 10:32  And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.
Luk 10:33  But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,
Luk 10:34  And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 
Luk 10:35  And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.
Luk 10:36  Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 
Luk 10:37  And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. 

Defiling our neighbor’s wife therefore refers to anything that we do to unveil the nakedness of the church or our brothers and sisters. This means that not defiling our neighbor’s wife means not doing or saying anything evil against our brothers and sisters. We, as the Lord’s elect, must not defile our neighbor’s wife.

James 4:11 Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. (ESV)

As the Lord’s elect, we are not to have sexual relations with a woman during her period. A woman in her period signifies Babylon or the churches of this world in relation to the shedding of blood of the Lord and his messengers. In other words, if we are to worship the Lord acceptably, then we must leave Babylon.

Luk 11:49  Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 
Luk 11:50  That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 
Luk 11:51  From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 

Rev 18:4  And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. 
Rev 18:5  For her sins have reached unto heaven, and God hath remembered her iniquities.

Eze 18:7  And hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; 

In verse 7, we are required not to oppress anyone but return what we took in pledge for a loan if we are to be the Lord’s elect. The first time the word “oppression” was used in the Bible, it has to do with how Pharaoh and the people of Egypt have set taskmasters over the people of Israel to cause them to work hard for Egypt’s benefit. The oppression in verse 7 is also qualified by the fact that a righteous man returns what a borrower has given as security for a loan and does not rob anyone. In other words, we should not take advantage of anyone irrespective of the position the Lord has placed us. 

Exo 3:9  Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them.

Exo 3:7  And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows;

As the Lord’s elect, we are not to oppress anyone for our benefit. This oppression is clearly seen in the churches of this world (Babylon) where many are working hard for the benefit of the pastors of these churches. Many shepherds of the Lord in the churches of this world have become robbers of the people the Lord has placed over them through extortion in the name of tithes and offerings.

Verse 7 also tells us that those who are righteous give bread to the hungry and cover their nakedness with a garment. Giving bread to the hungry means feeding the Lord’s people with the truth of the word of the Lord. It is the truth of the Lord’s words which covers our nakedness as we are given the garment of righteousness. Unfortunately, this was not what happened to us during our time in Babylon where the shepherds feed themselves.

Eze 34:2  “Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?
Eze 34:3  You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. 

Rev 19:8  And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen (garment) is the righteousness of saints.

Eze 18:8  He that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man, 
Eze 18:9  Hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD.

A righteous man does not lend to people at interest or take profit from them. That is to say that we do not take advantage of people to exploit them financially. As indicated, this is what we see in Babylon where the Lord’s people are exploited financially in the name of the Lord.

Jas 5:4  Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. 
Jas 5:5  Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. 

To withdraw our hands from iniquity means we are being judged and as a result we are learning righteousness. Putting our hands to iniquity is therefore not an attractive option for the elect as the old man is diminishing and the new man is gaining ascendency in our lives. As Paul stated, the training the Lord is taking us through in this life helps us to judge fairly between two parties and therefore prepares us to judge the world and angels in an age to come. 

1Co 6:2  Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? 
1Co 6:3  Know ye not that we shall judge angels? how much more things that pertain to this life? 

In verse 9, we are told that a righteous man or the Lord’s elect follows the Lord’s decrees and faithfully keeps His laws. This is because as we are being judged in this life, we are learning righteousness and therefore making it easier to obey the Lord’s commandments. 

Isa 26:8  Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. 
Isa 26:9  With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. 

1Pe 4:1  Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 
1Pe 4:2  That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

In conclusion, if we live by the standards set here in Ezekiel 18:5-9, then we are the Lord’s righteous man and therefore we shall surely live. To be living here means that we shall be spiritually alive as we serve the Lord in this life. In other words, we shall be the Lord’s overcomers!! We must take note that the walk of the elect with the Lord is a process. That means it takes time for us to live according to the Lord’s standards. Let’s take confidence in the fact that the Lord who has called and chosen us will see to it that we overcome. It is not about our efforts. He who has called us is faithful!!

Rom 9:16  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 

Eze 18:10  If he beget a son that is a robber, a shedder of blood, and that doeth the like to any one of these things, 
Eze 18:11  And that doeth not any of those duties, but even hath eaten upon the mountains, and defiled his neighbour’s wife, 
Eze 18:12  Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination, 
Eze 18:13  Hath given forth upon usury, and hath taken increase: shall he then live? he shall not live: he hath done all these abominations; he shall surely die; his blood shall be upon him. 

These verses show us our lives before the Lord came to us, even though we are His sons who are called and chosen before the foundations of the world by the Lord who is righteous. Verses 10 to 13 show us that we were born in sin, and as a result, we manifest the deeds of the flesh until the Lord came to us with the spirit of His mouth and His brightness. In verse 13 we are told that we shall surely die and that we shall suffer the consequences of our lives in the flesh. That is to say our blood shall be upon us. The Lord’s coming to us is to judge us so that we learn righteousness. 

Eph 2:1  And you hath he quickened, who were dead in trespasses and sins; 
Eph 2:2  Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 
Eph 2:3  Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. 
Eph 2:4  But God, who is rich in mercy, for his great love wherewith he loved us, 
Eph 2:5  Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 
Eph 2:6  And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

Eze 18:14  Now, lo, if he beget a son, that seeth all his father’s sins which he hath done, and considereth, and doeth not such like, 
Eze 18:15  That hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife, 
Eze 18:16  Neither hath oppressed any, hath not withholden the pledge, neither hath spoiled by violence, but hath given his bread to the hungry, and hath covered the naked with a garment, 
Eze 18:17  That hath taken off his hand from the poor, that hath not received usury nor increase, hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. 
Eze 18:18  As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo, even he shall die in his iniquity. 

Verse 14 shows us that our father was the devil and that through the mercies of the Lord, we were given to consider our father’s evil influence on our lives as the Lord came to us with His brightness to deliver us from committing the deeds of our father the devil. As a result, we learn righteousness every day as our old man dies daily. The devil will surely die in his iniquity and therefore shall face judgment in an age to come.

Joh 8:44  Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

Rev 20:10  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.

Resistance to the Changing of the Law

Eze 18:19  Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. 
Eze 18:20  The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. 
Eze 18:21  But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. 
Eze 18:22  All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. 
Eze 18:23  Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? 
Eze 18:24  But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. 

In spite of the changing of the law regarding each person suffering for his or her own sins instead of the children bearing the iniquity of the fathers, many Israelites questioned this change. In verses 20–22, the Lord is therefore explaining why there should be a change in the law. There is no salvation if this law is still in force. This is because, if we are to suffer the consequences of the actions of our fathers, then even if we turn from our wicked ways and become obedient to the Lord, we shall still be liable to the sins of our fathers and therefore, the blood of Christ, which was shared for our sins, would have been ineffective. However, thanks be to the Lord that this change of the law paved a new and living way where each person must give and account for his own deeds.

Heb 10:19  Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, 
Heb 10:20  By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 
Heb 10:21  And having an high priest over the house of God; 
Heb 10:22  Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 
Heb 10:23  Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) 
Heb 10:24  And let us consider one another to provoke unto love and to good works:
Heb 10:25  Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. 

Eze 18:25  Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not my way equal? are not your ways unequal? 
Eze 18:26  When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die. 
Eze 18:27  Again, when the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. 
Eze 18:28  Because he considereth, and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die. 
Eze 18:29  Yet saith the house of Israel, The way of the Lord is not equal. O house of Israel, are not my ways equal? are not your ways unequal? 

Whenever there is a change in the law, there is always resistance to the new law. The reaction of the Lord’s people in questioning that the way of the Lord is not equal foreshadows the resistance to Christ’s work as a reformer when He came on the scene. This scenario is the same today as our brothers and sisters in Babylon resist the fact that the Lord will bring salvation to all humanity. In other words, Babylon is accusing the Lord that His way is not equal. Remember that we also in our time in Babylon accused the Lord that His way is not equal. However, through the mercies of the Lord, we were forgiven and given a new life in Christ to understand that the way of the Lord is perfect!!

Psa 18:25  With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; 
Psa 18:26  With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. 

Psa 18:30  As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him. 

The Benefits of the Lord’s Judgment

Eze 18:30  “Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord GOD. Repent and turn from all your transgressions, lest iniquity be your ruin. 
Eze 18:31  Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? 

Our resistance to the Lord’s ways means that we shall surely be judged. As we are aware, it is the Lord’s elect who are being judged in this life. In verses 30 and 31, we are shown the benefits of the Lord’s judgment. It causes us to repent and turn from all our transgressions so that sin does not disqualify us from the prize of His higher calling. Judgment destroys our old man who is the source of our transgressions against the Lord. The death of our old man or flesh is the birth of a new man described in verse 31 as the new heart and new spirit. It is this new man which keeps us alive in Christ. 

Eph 4:22  That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; 
Eph 4:23  And be renewed in the spirit of your mind; 
Eph 4:24  And that ye put on the new man, which after God is created in righteousness and true holiness. 

Eze 18:32  For I have no pleasure in the death of anyone, declares the Lord GOD; so turn, and live.” 

In verse 32 we are told that the Lord does not have pleasure in the death of anyone. This implies that it is the Lord’s desire to bring salvation to all at His appointed time. 

Psa 135:6  Whatever the LORD pleases, he does, in heaven and on earth, in the seas and all deeps.

1Ti 2:3  This is good, and it is pleasing in the sight of God our Savior, 
1Ti 2:4  who desires all people to be saved and to come to the knowledge of the truth.

Conclusion

This whole chapter gives us glimpses of the change in the priesthood which necessitated the change of the law which took place when our Lord Jesus Christ came as a reformer. Today, our Lord is still carrying out His reformation works in our lives as He gives us the law of the spirit of life which sets us free from the law of sin and death. He who has started this good work in us, shall see to its completion.

Heb 7:12  For when there is a change in the priesthood, there is necessarily a change in the law as well. 
Heb 7:13  For the one of whom these things are spoken belonged to another tribe, from which no one has ever served at the altar. 
Heb 7:14  For it is evident that our Lord was descended from Judah, and in connection with that tribe Moses said nothing about priests. 
Heb 7:15  This becomes even more evident when another priest arises in the likeness of Melchizedek, 
Heb 7:16  who has become a priest, not on the basis of a legal requirement concerning bodily descent, but by the power of an indestructible life.
Heb 7:17  For it is witnessed of him, “You are a priest forever, after the order of Melchizedek.” 
Heb 7:18  For on the one hand, a former commandment is set aside because of its weakness and uselessness 
Heb 7:19  (for the law made nothing perfect); but on the other hand, a better hope is introduced, through which we draw near to God. 

Rom 8:2  For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 
Rom 8:3  For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 
Rom 8:4  in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 

Thank you Lord, for your wonderful plan of salvation in which you have given us a significant role to play. Amen!!

Law of Moses Versus The Law of The Spirit – Part 16, Good Things to Come

[Posted March 8, 2024]

In Colossians we are told “Let no man judge you in meat, or in drink, or in respect [Strong’s G3313: meros – regarding] of an holy day, or [the particulars] of the new moon or [the particulars] of the Sabbath days WHICH ARE A SHADOW OF THINGS TO COME; but the body [casting that shadow] is of Christ” (Col 2:16, 17).

2Co 3:10  For even that which was made glorious had no glory in this respect [G3313: meros, ‘in this regard’], by reason of the glory that excelleth.

The NET version has a better translation of what Paul is saying:

Col 2:16  Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days —
Col 2:17  these are only the shadow of the things to come, but the reality is Christ! (NET)

There it is! Holy days and Sabbaths are all “shadows” of Christ, as were the millions of animals sacrificed for the sins of Israel. Jesus is now “a minister of the true tabernacle…[that’s us]…if He were on earth, He should not be a priest, seeing that there are priests [the physical temple was still standing] that offer gifts [sacrifices] according to the law. Who [both the priests and the gifts or sacrifices] serve unto the example and shadow of heavenly things…[they all foreshadow Christ]”:

Heb 8:1  Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens;
Heb 8:2  A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man [Our bodies, 1Co 3:15-16].
Heb 8:3  For every high priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer.
Heb 8:4  For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law:
Heb 8:5  Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern shewed to thee in the mount.

Paul goes on to say that this is true of the law as a whole:

Heb 10:1  For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.

So who is our priest foreshadowed by the Aaronic priesthood? Who is our sacrifice, foreshadowed by millions of dead lambs and bulls and goats? Who is our Sabbath and holy days? Who can make the comers thereunto perfect?

I never before realized that anything could be so repetitive and yet be so exciting. It is ALL Christ! The scriptures themselves are all Christ-centric:

Col 1:16  For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
Col 1:17  And he is before all things, and by him all things consist.
Col 1:18  And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
Col 1:19  For it pleased the Father that in him should all fulness dwell;

Exo 25:9 According to all that I shew thee, after the pattern of the tabernacle and the pattern of all the instruments thereof, even so shall you make it.

Exo 25:40 And look that you make them after their pattern, which was shewed you in the mount.

Christ is what that ‘pattern’ signifies, and we, too, must be careful to follow the ‘pattern.’

Rom 10:40 For Christ is the end [G5056: telos, the end product] of the law for righteousness to everyone that believeth.

That word ‘telos’ is the same G5056 used by Peter in:

1Pe 1:9 Receiving the end [G5056: telos, the product) of your faith, even the salvation of your souls.

Gal 5:15  For all the law is fulfilled in one word, even in this; thou shalt love thy neighbor as thyself.”

Luk 24:44 These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses and the prophets and in the psalms concerning me.

This is what Christ was talking about when he said:

Mat 5:17  Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
Mat 5:18  For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.

Christ knew who He was. He knew that He and His doctrine were the “till all be fulfilled.” Christ knew that He and His doctrine was the fulfillment of the law of Moses, and He knew His new covenant had replaced the old covenant. It was His law and His covenant He commanded us to teach and to keep. It is His own teaching and not the teachings of Moses which Christ referred to when He made this statement:

Mat 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

Is this a comment concerning the ten commandments and/or law of Moses? Is Christ telling us that if we break one of the least commandments of Moses, and teach men to do so then we will be called least in the kingdom of heaven, and if we do and keep all the commandments of Moses then we will be called great in the kingdom of heaven? If it is, then Christ himself will have to “be called least in the kingdom of heaven.” Why do I say that?

I say it simply because the entire remainder of chapter 5 of Matthew consists of Christ teaching his disciples to break the law of Moses:

The first three of Christ’s commandments listed above are in direct opposition to the law of Moses. The other two are certainly not “one of these least commandments” but are two of the ten, and have been changed beyond recognition.

It should be clear that “one of these least commandments” refers to the column on the right, the commandments of Christ; not those given by Christ to Moses. Carnal commandments are for a lawless and carnal people.

1Ti 1:9  Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

Heb 7:16  Who is made, not after the law of a carnal commandment, but after the power of an endless life.

The Meaning of “Made Under The Law”

All the commandments of Christ, all these “But I say unto you…” commandments which are in direct contradiction to the law of Moses, are apparently hidden from the orthodox Protestant and Catholic churches and from the “command them to keep the law of Moses” groups in the Christian world. Here is the lie that is believed by all three schools of religious thought. The following quotation is from a book entitled ‘The Two Covenants and the First Resurrection’ by Brian Convery:

“Now let’s cut to the chase. In 1Jn 2:3-6, we read a very sobering measuring stick as to the degree we are led by the spirit of God.

1Jo 2:3 – Now by this we know that we know him, if we keep his commandments. [The implication here is very clear. If we don’t keep His commandments, all of them, we don’t know him. The professing Christian world says they know Him but preaches His commandments were nailed to the cross, done away. If that’s the case, the Bible is lying to us. There is no gray area. It is one or the other.]

1Jo 2:4 – He who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him. [Very simple, isn’t it? No compromise, no second-guessing, no ifs and or buts about it. Many denominations of Christianity today say they keep His commandments but fail to observe the Sabbath the seventh day, the same one that has been in place since creation week. They instead take their lead from Rome and keep the day of the pagan deities, Sunday.]

1Jo 2:5 – But whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in him.
1Jo 2:6 – He who says he abides in Him ought himself also to walk just as He walked.

Jesus Christ observed the Sabbath and the annual Holy Days. He kept them holy, all of them. Over seventy times in the gospels, He tells us to follow Him. Following Him has just been clearly defined here in I John. If we are following Him, we are going to do what He did. Do not lose sight of who Jesus was in the O. T. scriptures. He was the Word, that Being who created everything. He was the one who authored all the commandments, etc., of the O. T. scriptures. That’s why we read in Hebrews that Jesus Christ is the same yesterday, today and forever. He is not changing it. If you do not follow Him as He has just described in I John, then you are not led by the spirit of God.” (The Two Covenants and The First Resurrection by Brian Convery, Part 3, page 1.)

I have no doubt Mr. Convery is as sincere a man as I am, but he has failed to notice that Christ brought “a NEW commandment …That ye love one another as I have loved you…”

Joh 13:34  A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.

Christ did not love his disciples according to Exodus 20. He loved them according to Matthew 5. Mr. Convery has failed to notice the outright contradictions between the “NEW commandment” of Christ and the “abolished”, “disannulled”, “nailed to the cross”, “handwriting of ordinances” that are “old covenant” “law of Moses”. This very John whom Mr. Convery is quoting never calls the holy days “the Passover, a feast of God” or ‘God’s feast of Tabernacles.’ Here is how he distances Himself from the “law for the lawless”:

Joh 6:4  And the passover, a feast of the Jews, was nigh.

Joh 7:2  Now the Jews’ feast of tabernacles was at hand.

John demonstrates his understanding of their fulfillment in Christ; their passing, fading nature. John always refers to “the Jews’ feast of Passover” and “the Jews’ feast of tabernacles, etc.” John sets us all a good example. Christ fulfills ALL. Those who refuse John’s example are not following Christ. They are following “the outward Jews” (Rom 2:27). Christ set us a good example when He agreed with the Pharisees that He had indeed “done that which is not lawful for Him to do”, and He added to that saying He, like the priests, can “profane the sabbath” and yet be “guiltless.”  Christ did not keep the seventh-day Sabbath holy. “He had broken the sabbath” repeatedly as you can read in Matthew 12 and John 5:

Mat 12:1  At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
Mat 12:2  But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
Mat 12:3  But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
Mat 12:4  How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
Mat 12:5  Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
Mat 12:6  But I say unto you, That in this place is one greater than the temple.
Mat 12:7  But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
Mat 12:8  For the Son of man is Lord even of the sabbath day.

Joh 5:18  Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

Did Christ respond to the Pharisees telling them, “No, no, no, you self-righteous Pharisees. You’ve gotten it all wrong. You are adding to the law of Moses. My disciples and I are doing nothing unlawful or contrary to the law of Moses”? No, That was not how Christ handled the fact that He and His disciples had indeed done that which is not lawful for them to do on the sabbath day. His defense was simply that David and his men did that which was not lawful for them to do, and then He went on to point out that the priests “profane the sabbath and are blameless.”

Christ would never have excused His actions and the actions of His disciples if He believed in keeping the law of Moses which did indeed demand that one must prepare on the sixth day for the necessities of the sabbath:

Exo 16:5  And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.

 You are right, Mr. Convery, “If we are following him, we are going to do as he did.”

“Do not lose sight of who Christ was in the Old Testament scriptures. He was the Word; that being who created everything. He was the one who authored all the commandments, etc. of the Old Testament scriptures…” [Ibid]

Yes, we would do well to never “lose sight of who Christ was in the O.T. scriptures”, but if we have never known Him to begin with, how then can we “lose sight” of something we never saw? Moses changed everything when the Lord gave him the law of Moses. Before Moses the Lord permitted Abraham and all the patriarchs to build an altar to Him wherever they happened to be at the time they were led to build an altar and offer a sacrifice to Him. After Moses, the offerings could only be offered to the Lord at the tabernacle and later at the temple in Jerusalem. Before Moses we have no account of anyone keeping the sabbath, nor had they even heard about all the holy days. Before Moses there was no tabernacle, no brazen altar, no holy incense, no candlestick, no golden altar and no table of shewbread which only the priests could eat. Moses was a reformer, and this is what Moses prophesied for those who are given eyes to see and ears to hear the mysteries of the kingdom of God:

Deu 18:18  I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
Deu 18:19  And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

Moses was a reformer and Christ was “a prophet of their brothers, like unto [Moses]”. Christ was also a reformer and His ministry is referred to as “the time of reformation”:

Heb 9:10  Which [blood offerings, vs 7] stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them [only] until the time of reformation.

To demonstrate what I mean, here are a few things concerning the O.T. scriptures which very few have ever “had sight of” to begin with:

• Cursed be he that confirmeth not ALL the words of this law to do them (Deu 27:26; Jer 11:3)
• As many as are of the works of the law are under the curse; for it is written, cursed is everyone that continueth not in all things which are written in the book of the law to do them (Gal 3:10).

These verses do not say “the ten commandments, all of them.” It says ALL THINGS which are written IN THE BOOK…” This would include the very things Christ taught against in Matthew 5. Yes, Christ is the author of the ten commandments. It is the ten commandments that are called the “covenant” (Deu 4:13).

• Christ is also the author of… ‘You shall fear the Lord your God…and shall swear by his name’ (Deu 6:13 and Deu 10:20). What agreement does that have with the commandment of Christ but I say unto you, swear not at all (Mat 5:34 and 37)?
• Christ was the author of an eye for an eye (Exo 21:24 and Deu 19:21). What agreement does that have with but I say unto you, that ye resist not evil (Mat 5:38-42)?

I could go on and on with the changes in the law which Christ made, but we have already covered this subject in this paper.

Mr. Convery, along with most of Christendom, thinks the “his commandments” of 1 John 2:3 are the same as the ten commandments of Exodus 20. Nothing could be further from the truth. The ten commandments are “for the lawless and disobedient” (1Ti 1:8-9). The “but I say unto you… law of Christ” of Matthew 5 and Galatians 6:2 are the “his commandments” spoken of in 1 John 2:3, and the “one of these least commandments” of Matthew 5:19).

The obvious truth is that the only time Christ was made “under the law” (Gal 4:4) was when he was “made to be sin for us” (2Co 5:21).

“The professing Christian world…preaches his commandments were “nailed to the cross, done away”…”[Ibid.]

Those are Paul’s words, Mr. Convery (Eph 2:15, Col 2:14). Those are not the words of “the professing Christian world.” Your argument is not with the professing Christian world, as they agree with you on everything but the fourth commandment. Your argument is with Paul and the Holy Spirit. The professing Christian world, like you, Mr. Convery, picks and chooses which parts of “all things written in the book of the law” they want to keep. They pick nine commandments and the pagan holidays. You pick all ten commandments and holy days.

A Synopsis of Galatians

It is actually Jewish holy days, not pagan holidays, to which Paul refers in:

Gal 4:10  Ye observe days, and months, and times, and years.
Gal 4:11  I am afraid of you, lest I have bestowed upon you labour in vain.

Paul is reprimanding these Galatians (and Christians today) for observing the days and festivals of Moses!

Is Paul worried that the Galatian converts are slipping back into their old pagan holidays observance? No doubt pagans had holidays they observed just as the Jews had days which they also esteemed above other days (Rom 14:1-5). Pagan “days, months, times and years” are just as much “the traditions of men” (Col 2:8, 20) as Jewish holy days. Paganism is not the concern or subject of the book of Galatians. Being lured back under the law of Moses by fellow Christians is the problem with which Paul is dealing in the book of Galatians.

Galatians One

What is the point of this book?

Gal 1:6-7: “I marvel that ye are so soon removed from Him that called you into the grace of Christ unto another gospel: Which is not another, but there be some that trouble you and would pervert the gospel of Christ.”

THAT is the subject of this book! Paul spells it out right up front. The Galatians are being influenced by people who are preaching “another gospel which is not another but…pervert(s) the gospel of Christ” and “removed” (them) from Him “that called you into the grace of Christ.”

What is this “gospel which is not another but… pervert(s) the gospel of Christ”? It is obvious that what is troubling Paul is “the Jews religion”; “the letter of the law” of Moses (Gal 1:14). The entire book of Galatians is concerned with this problem, NOT with the influences of pagans: “… I conferred not with flesh and blood: Neither went I up to Jerusalem to them which were apostles before me; but I went into Arabia, and returned again unto Damascus” (Gal 1:17).

If pagan influences have anything to do with this book, why would Paul place distance between himself and “them which were apostles before me” in Jerusalem?

Galatians Two

What is the subject of Chapter 2? It is the very same subject as chapter 1: “For before that certain [men] came from James. [Peter] did eat with the Gentiles: but when they were come, he withdrew and separated himself fearing them which were of the circumcision” (Gal 2:12).

Here again is the subject of this letter to the Galatians. To say Galatians 4:10 has to do with pagan holidays, is to miss the point of this entire epistle. Observing any ‘days, months, times and years’ is indeed contrary to the example of Christ, but the traditions of the Jews is what Paul is addressing in this book of Galatians.

Gal 2:15 We who are Jews by nature…
Gal 2:16 know…that a man is not justified by the deeds of the law, but by the faith of Jesus Christ…and not by works of the law: for by the works of the law shall no flesh be justified…”

Does this sound like something you would say to people who were being seduced by pagan holidays and traditions? The “law unto themselves” of the Gentiles is just as much a “law for the lawless” (1Ti 1:9-12), but in this book, Paul is dealing with the law of Moses. What does the next chapter concern?

Galatians Three

Gal 3:1  O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
Gal 3:2  This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
Gal 3:3  Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? [“The works of the law”]

This is the same subject of chapters one and two, “removed from…the grace of Christ unto another gospel” (Gal 1:6) and “certain (men) from James” (Gal 2:12), and now here in chapter 3; “received ye the spirit by the works of the law…?”

Paul, under inspiration of the Holy Spirit, continues in chapter three attempting to take the eyes of these Galatian converts off the things pertaining to the law:

Gal 3:10  For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
Gal 3:11  But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
Gal 3:12  And the law is not of faith: but, The man that doeth them shall live in them.

Those who are fighting against Paul until this very day attempt to give the last part of verse 12 a positive spin, while completely ignoring the first part concerning faith without which it is impossible to please God (Heb 11:6).

The rest of this chapter is devoted to Paul’s attempt to get the Galatians to see that the promises made to Abraham are actually “to thy seed which is Christ” (Gal 3:16).

Gal 3:18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

The subject still hasn’t changed. The “another gospel, which is not another…but pervert(s) the gospel of Christ” is a gospel which promotes the “law of Moses” which Christ (in Matthew 5) and Paul, here and in all his epistles, say is incompatible with the “law of Jesus Christ” (Gal 6:2).

Gal 3:19  Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

What was “the law” of Moses added to? It was a temporary addendum only “until the time of reformation” to the “law of the spirit of life” (Rom 8:2), also called the “law of Christ” (Gal 6:2) the NEW commandment of Matthew 5, the law of love of Romans 13:10. God is not a ‘new’ God. “Jesus Christ [is] the same yesterday, and today and forever” (Heb 13:8). What is ‘new’ about the new covenant, is that it was never before revealed to mankind. Christ came to reveal the Father, because the Father had never before been revealed:

Luk 10:22  All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

The only ‘eternal’ immutable law of God ever revealed in scripture is “the law of Christ” revealed in Matthew 5-7, also called “the law of love” in 1 Corinthians 13: “Love never fails…” (1Co 13:8). God always has been and always will be – LOVE.

This ‘new commandment’ (Joh 13:34) is a NEW COMMANDMENT. It is not the “spirit of the letter lost in the traditions of the elders.” Letter obedience is only to rule over us “till the seed should come to whom the promise was made.”

Then what? “But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed” (Gal 3:23).

Here is Paul’s concern for the Galatians. Here is the “another gospel.” The law keeps us “shut up” and “under the law” until “faith comes.” Paul says the same thing, with even more force in Romans 6:14: “… sin shall not have dominion over you: for ye are not under the law but under grace”. Sin dominates those “under the law”, because they are not yet brought to Christ (Gal 3:22 and 23).

The true character of the law of God was never revealed until Christ came “to reveal the Father” (Mat 11:27, Luk 10:22). While it had not been revealed, the law of Love (the law of God) was still being transgressed, and this is what necessitated the “addition” of the law of Moses “because of transgressions” of the unrevealed, yet present (law of God) law of Love (Gal 3:19). The law [of Moses] entered that “the offence might abound”:

Rom 5:20  Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:

 The law of Moses was not added to reveal the Father. Reading the law without accepting Christ “veils” the Father (2Co 3:15).

Paul is obviously desirous that the Romans and Galatians not be “under the law” “after faith comes”.

Gal 3:24  Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. [Then what? “But after that faith is come we are no longer under a schoolmaster”:
Gal 3:25  But after that faith is come, we are no longer under a schoolmaster.

Why are we no long under a schoolmaster?

Gal 3:26  For ye are all the children of God by faith in Christ Jesus.

Gal 3:29  And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.

Now, the formula laid down by the Holy Spirit through the pen of the Apostle Paul is:

• a. The law is good if used lawfully; meaning you understand that it is for the lawless and disobedient (1Ti 1:8,9).
• b. After faith is come, we are no longer under the schoolmaster (the law) because we are not disobedient and lawless as defined by the “new commandment… the law of Jesus Christ”, as revealed for the first time in Mat 5.

Yes, this was the first time. While God’s law is as old as He is, it was not revealed until Christ came:

Mat 11:27  All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.

If the law of Moses had revealed the Father, as most all of Christendom believes, Matthew 5 would have been totally unnecessary. Christ Himself would have been unnecessary, and salvation could have been by the law. However, the law of Moses, the old covenant, the ten commandments (Deu 4:13) are for the lawless and disobedient and the “law of Christ”, the “law of love” is not revealed until Christ comes. Until then we are “kept under the law” (under the letter).

Galatians Four

We now come to Galatians 4. Does the concern suddenly switch from the Galatians being seduced by Judaizer’s to pagan philosophers?

No, paganism is not even under consideration in this chapter. Paul is still concerned that the Galatians are allowing themselves to be influenced by those who want to keep them under the schoolmaster. He has just informed them that in Christ “we are no longer under the schoolmaster, for ye are all the children of God by faith in Christ Jesus” (Gal 3:25-26).

The whole weight of Paul’s point is lost by translators who fail to make clear the huge difference between the “children” (Greek – huios, Strong’s G5207) of Galatians 3:26 and the “child” (Greek – nepios, Strong’s G3516) of Galatians 4:1.

Paul’s entire point is that in Christ in time we become ‘huios’, mature sons, able to carry on with our Father’s profession.

This is contrasted with being “under the schoolmaster” and still “under the law”. Chapter four concerns this same subject “now…the heir, as long as he is a nepios, (an infant) differeth nothing from a servant (Greek – doulos, Strong’s G1401, a slave) though he be lord of all, but is under tutors and governors until the time appointed of the father”:

Gal 4:1  Now I say, That the heir, as long as he is a child [G3516: ‘nepios’, an infant], differeth nothing from a servant [G1401: ‘doulos’, a slave], though he be lord of all;

Being “under the law” is to be a spiritual infant, an immature Christian” according to Strong; according to Paul “differing nothing from a slave”.

Being under “tutors and governors” and “differing nothing from a slave” while under these “schoolmasters” is to be “nepios (immature)…in bondage to the elements of the world” (Gal 4:3). The subject of this chapter is: “…God sent forth his son…to redeem them that were under the law, that we might receive the adoption of sons” (G5206: huiothesia, mature son]:

Gal 4:4  But when the fulness of the time was come, God sent forth his Son [G5207: uihos, mature son], made of a woman, made under the law,
Gal 4:5  To redeem them that were under the law, that we might receive the adoption [G5206: uihothesia, “placing as a son”] of sons.

This “adoption” is to take on the father’s business and has nothing in common with our modern meaning for the English word ‘adoption’.

Paul’s concern for the Galatians is that “another gospel” is seducing them to remain immature (nepios) Christians, robbing them of their true standing in Christ as mature sons (huios) and “heirs according to the promise” (Gal 3:29).

“Thou art no more a servant [slave] but a son [mature Christian]; and if a son, then an heir of God through Christ” (Gal 4:7). Paul says being an immature Christian and remaining under the law even after Christ has fulfilled it, is to do “service to them which by nature are no gods” (Gal 4:8). These are those who “zealously-affect-you” of verse 17.

How was this desire to remain an immature Christian, “under the law”, ‘nothing more than a slave’, “doing service to them which are no gods”, “believing another gospel”, how was all this manifesting itself in these Galatian converts?

It was manifesting itself in three ways:

1. “Ye observe days, months, times and years” (Gal 4:10)
2. They were desiring to be under the law (vs 21)
3. They were submitting themselves to physical circumcision (Gal 5:2 and 3). They were doing this to avoid being “excluded” from the fellowship of what really amounted to “enemies of the cross of Christ”:

Php 3:18  (For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ:

Nothing has changed. This spirit is here today. If you do not submit to the law of Moses, and to the “traditions of men” (Col 2:8-20) you will still be excluded from their fellowship. Let us not be as the Galatians who were “bewitched” by “the works of the law” (Gal 3:1-5).

Act 18:14-28  I Must by all Means Keep this Feast that Comes in Jerusalem

[Study Aired July 2, 2023]

Act 18:14  And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
Act 18:15  But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
Act 18:16  And he drave them from the judgment seat.
Act 18:17  Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
Act 18:18  And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
Act 18:19  And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.
Act 18:20  When they desired him to tarry longer time with them, he consented not;
Act 18:21  But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
Act 18:22  And when he had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.
Act 18:23  And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.
Act 18:24  And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Act 18:25  This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.
Act 18:26  And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
Act 18:27  And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
Act 18:28  For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

Verse 18 tells us that Paul had taken a vow and shaved his head in Cenchrea. That was a very Mosaic thing to do. Then in verse 21, Paul tells us that he “must by all means keep this feast that comes in Jerusalem.” That, too, is a very Mosaic, seemingly “under the law” thing to do for a man who is going around teaching the Gentiles:

2Co 3:11  For if that which is done away [present tense] was glorious, much more that which remaineth is glorious.
2Co 3:12  Seeing then that we have such hope, we use great plainness of speech:
2Co 3:13  And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished [present tense]:

The phrases “done away” and “is abolished” are both in the present tense, so why is Paul living under the law of Moses? The answer to this question is found in the next three verses:

2Co 3:14  But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.
2Co 3:15  But even unto this day, when Moses is read, the vail is upon their heart.
2Co 3:16  Nevertheless when it shall turn [Aorist tense] to the Lord, the vail shall be taken away.

In using the aorist tense in this verse, Paul reveals that a reformation of the law was in progress, and that the veil is being taken away.

In my studies this week, I came across a short study which reveals that even the serious scholars of the churches of Babylon struggle to understand why the New Testament church continued to keep the law of Moses, even offering blood offerings after the ultimate sacrifice had been made. I want to share that study with you at the beginning of our time together today. It is taken from a website called The Christian Courier:

Did Paul Sin in Submitting to the Temple Ritual?
https://christiancourier.com/articles/did-paul-sin-in-submitting-to-the-temple-ritual
Wayne Jackson

One of the most controversial contexts in the book of Acts has to do with Paul’s activity in the Jerusalem temple, as recorded in Acts 21. Did the apostle violate the law of God in “purifying” himself in that ritual? Some so claim, but is this a necessary conclusion?

“Did Paul sin when he ‘purified’ himself in the Jerusalem temple, according to the record in Acts 21?”

Here is Luke’s record of the incident in question.

“Then Paul took the men, and the next day purifying himself with them went into the temple, declaring the fulfillment of the days of purification, until the offering was offered for every one of them” (Acts 21:26).

In order to put this matter into proper focus, some background relative to the passage needs to be considered…

At the conclusion of his Third Missionary Journey, Paul and his companions finally came to Jerusalem. This was the fifth (and final) time Paul had visited the city since he left on his journey of persecution for Damascus (9:1ff). Luke affirms that when the company arrived at the sacred city, “the brethren received us gladly” (Acts 21:17). The language suggests a reception without reservation.

Earlier, when Paul penned his letter to the saints in Rome, he asked for their prayers to the end that upon his arrival in Jerusalem, the “ministration,” i.e., gifts of benevolence, “might be acceptable to the saints” (Rom. 15:30-31; cf. Acts 24:17). He was not disappointed. Their prayers were answered. It was a time of wonderful rejoicing.

On the following day there was a special meeting. The missionary group was there and so were the Jerusalem elders, together with James, Jesus’ half-brother (cf. chapter 15). Paul greeted the brethren and then, item-by-item, rehearsed (imperfect tense — the narration took a while!) the events of his labors among the Gentiles, giving all glory to God (vv. 18-19).

The Jerusalem saints were delighted at the success of Paul’s ministry, and they kept on praising God (imperfect tense) for the salvation of lost souls. Paul had successfully removed himself as the center of attention. Eventually, though, they got around to telling the great apostle about a problem they felt was serious. In the section that follows (20ff), the Bible student encounters what this writer considers to be one of the most challenging episodes in the entire book.

Gently, the Jerusalem brethren explained to Paul that thousands of Jews had “believed,” i.e., they had been converted to Christ. This reference to a vast harvest from among the Jews reveals how abbreviated the record in Acts has been. The term “believed” is employed to summarize their obedience to the gospel.

“Though these multitudes had become Christians, they had not arrived at the full realization that the introduction of Christianity made the law of Moses inoperative as a redemptive system. Accordingly, these new Christians still circumcised their children (as a covenant sign), and they observed many of the “customs” of the Mosaic regime.

Here was the problem: a report had been circulated widely that Paul went about constantly teaching that Jews, especially those who lived in Gentile lands, should “forsake,” (apostasia – cf. “apostasy”) Moses. “Moses” stands for the Old Testament economy. They apparently had concluded that Paul opposed any sort of connection with the Hebrew system, which was not true. The apostle himself had circumcised Timothy in order to prevent offense to the Jews (16:3). Paul had not opposed observing certain elements of the law — provided the intent was not to seek justification on that basis.

The apostle was not insensitive to the feelings of his Israelite kinsmen. But that had become his reputation. Though James and the brethren did not agree with the assessment that Paul radically opposed the law, they felt the matter needed remedy in some fashion. It must be added that these Jerusalem leaders probably did not have a completely accurate view themselves as to what Paul was practicing and teaching. What could be done to defuse this volatile situation? The Jewish antagonists were bound to hear that Paul was in Jerusalem, and there would be trouble. The following solution, therefore, was proposed.

There were four Hebrew men who had placed themselves under a vow (likely a Nazarite vow). It was near the time for that ritual to be consummated by a purification ceremony in the temple. It was suggested, therefore, that Paul identify with them, paying their temple fees, and, “purifying” himself along with them. Such a procedure was allowed under the law. This would be done so that the Jews in general might see that Paul was “walking orderly, observing the law.” Gentiles, of course, were under no such constraints, as indeed the conference in Jerusalem had established (chapter 15).

Paul agreed to the suggestion. The following day the apostle, along with the four men, went to the temple where the sacrifices would be offered. The process was initiated, which would be culminated a few days later. Not only were the four “purified,” but so was Paul—though likely not for the same reason. There is no evidence that the apostle was under a vow. However, since he recently had been in Gentile territory, he would be viewed as ceremonially “unclean,” hence would need to purify himself in order to partake with the others (Simon Kistemaker, Exposition of the Acts of the Apostles, Grand Rapids: Baker, 1990, p. 760). The minute details of the whole process are not recorded.

Here is the problem: Why would Paul, knowing that the Mosaic regime was obsolete, submit to a “purification” ritual, that would appear to convey the impression that Christ’s blood was insufficient as a medium of cleansing? Sincere Bible students have struggled with this difficulty. Several views have been offered relative to this matter.

1. Some suggest the event never happened; it is alleged that Luke fabricated the incident in order to show that Paul was a law-abiding Jew.
2. Others argue that the apostle was sincere in yielding to this procedure; he simply did not fully understand—at this point—that the law had been abrogated.
3. Many allege that Paul, in a moment of weakness, knowingly sinned, yielding to the pressure.
4. Some contend that the apostle’s actions were a matter of expediency—in a unique time-period when certain elements of the Mosaic system (particularly civil/ceremonial) gradually were passing away.

Perhaps no suggestion is entirely free from difficulty, in view of the brevity of the record. We would offer, however, the following observations.

First, the notion that Luke invented this narrative to buttress his personal agenda is unworthy of any consideration. It is wholly barren of evidence.

Second, J.W. McGarvey contended that the apostle’s understanding was limited at this point New Commentary on Acts of Apostles, 1892 – Reprint, Delight, AR: Gospel Light, II, p. 208). He thought that if Paul had entertained a clearer perception of the abolition of the law, he would not have done what he did here — especially later on, after writing the books of Ephesians and Hebrews (he assumes Paul wrote the latter).

This position has an obvious weakness. The apostle had written clearly on the matter of the law’s abrogation in other letters that were composed before this incident. And these discussions were not mere passing allusions, as were Peter’s brief references to the Gentiles in Acts 2 (which he did not comprehend at the time, cf. 17,21,39). Rather, Paul’s teaching on the abolition of the law had been clear and definitive (cf. 2 Cor. 3; Rom. 7; Gal. 5). It does not appear, therefore, that this episode can be explained upon the basis of the apostle’s limited knowledge.

Third, some respected men have argued that Paul “slipped” on this occasion, lapsing into weakness; his practice, therefore, was “inconsistent” with his preaching… After all, they contend, if Peter could sin (Gal. 2), so could Paul. We respectfully offer the following general observations on this position.

1. If Paul is indicted of sin, so are James and the Jerusalem elders, for they asked him to do what he did.
2. Even if the apostle did err (and we are not ready to affirm that he did), the mere recording of the transgression would not make the Bible culpable. It is not a sin to record the commission of a sin.
3. While it is the case that even an apostle could sin, as indicated above (cf. Gal. 2:11ff), one ought to be very careful in charging Paul with an overt sin in the absence of explicit testimony. In other words, is one logically forced to this position as a last resort, or is there another possibility?
4. If Paul erred in this episode, why did he later, in an inspired defense of his ministry before a government ruler (cf. Mt. 10:17-19), appeal to this very incident (cf. 24:18)? Was the apostle led by the Spirit to defend sin? It would seem to me that, in arguing this position, the “cure” is worse than the “ailment.”

Fourth, is it possible that Paul went through this ritual as a matter of expediency in an attempt to relieve a tense situation? Could the apostle have “purified” himself, strictly in conformity to nationalistic Judaism—with no intent whatever of substituting an animal for the precious sacrifice of the Lamb of God? Fervent voices cry: “Absolutely not.” But why not? If the apostle could circumcise Timothy as an expediency, with no design of associating the ritual with salvation (as was sometimes done – Acts 15:1), why could he not have done the same with reference to a sacrifice? To utilize circumcision as a matter of salvation was apostasy (Gal. 5:2ff). To practice the rite in order to remove prejudice—in that era when the law was so freshly abolished—[My comment: It was not yet abolished, it was being abolished, Act 15:22-29] was an exercise of wisdom (cf. 1 Cor. 9:19-23). To offer a sacrifice redemptively would have been wrong; but there is no proof that such was Paul’s intention. [My comment: Anymore than circumcising Timothy was done for the sake of his salvation]

It should be noted in passing that ceremonial “purification” did not necessarily involve atonement for personal sin. A Jewish woman had to be “purified” following the birth of a child (cf. Lev. 12:1ff; Lk. 2:22), even though the act of bearing a child is not sinful. Paul’s act of “purification,” therefore, need not suggest that he was seeking personal forgiveness by means of an animal sacrifice. Clearly that was not Paul’s purpose in this temple ritual.

In the final analysis, I must say this. In the absence of more conclusive information, it is unwise to accuse Paul of compromise or sin. As Frank Goodwin observed, “Paul’s conduct in this transaction was perfectly consistent with his previous teaching and practices” (A Harmony of the Life of St. Paul, Grand Rapids: Baker, 1951, p. 121). There may have been a greater good (the unity of Jew/Gentile relations) to be accomplished in this case [My comment: Fidelity to the decrees of the holy spirit through the apostles and elders of Act 15:22-29], than whatever negative “impressions” might have resulted from Paul’s offering of a sacrifice. If one is to err in judging this episode, it is best to err on the side of respect and love for God’s noble apostle. (End Quote)

The Lord has simply blinded the minds of all the scholars of Babylon to the fact that the holy spirit speaks only “from between the cherubims”, meaning only through the church which is led by His apostles and elders:

Act 15:22  Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

Act 15:28  For it seemed good to the Holy Ghost, and to us [“The apostles and elders”], to lay upon you no greater burden than these necessary things;

The Lord Himself has blinded the eyes of the scholars who cannot see that these verses explain why the church was still living with and observing all the rituals of Moses while also believing Christ had died for their sins.

In our last study, Paul had sent Silas and Timothy to Macedonia while he was still in Athens. Paul had then left Athens and gone to Corinth where the Lord introduced him to Aquilla and Priscilla, who, like Paul, were tent makers. Paul worked with Aquilla and Priscilla “and he reasoned in the synagogue every sabbath and persuaded the Jews and the Greeks” (Act 18:4). After Paul called Silas and Timothy to Corinth from Macedonia to help him with the work he was doing among the believing Jews of Corinth, many of the unbelieving Jews “opposed themselves and blasphemed” leading Paul to declare for the second time that “from henceforth I will go to the Gentiles” (Act 18:6). Paul left off preaching in the synagogue and moved right next door into the home of a man named Justus “whose house joined hard to the synagogue” (vs 7). Paul’s efforts were blessed so much that “Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed and were baptized” (vs 8). At this point the Lord appeared to Paul in the night by a vision and told him that he was not to fear, but he was to “speak and hold not thy peace because I am with you, and no man shall set on you to hurt you, because I have much people in this city.” The Lord continued to bless Paul’s efforts to such an extent that Paul spent a year and six months in Corinth.

Then, during the time “when Gallio was deputy of Achaia”, a Roman province which was in the north western part of what is modern-day Greece, the unbelieving “Jews made insurrection with one accord against Paul and brought him to the judgment seat” of Gallio accusing Paul of persuading men to worship God contrary to the law [of Moses].

Here are the last two verses of last week’s study:

Act 18:12  And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
Act 18:13  Saying, This fellow persuadeth men to worship God contrary to the law.

Just as Paul was about to begin to speak in his own defense, Gallio realized that Paul had not broken any Roman law, and that the complaint against him had only to do with the law of Moses. Finally realizing such was the case this was his reaction:

Act 18:14  And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
Act 18:15  But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
Act 18:16  And he drave them from the judgment seat.

This is the same situation in which Pilate found himself, and had it not been Christ’s time to die ‘Pilate would have let Him go’, as Gallio let Paul go:

Act 3:13  The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go.

Gallio is the Roman “deputy of Achaia.” This man knew nothing of Biblical principles. Nevertheless, he was using secular wisdom which was based upon this Biblical principle:

2Ti 2:3  Thou therefore endure hardness, as a good soldier of Jesus Christ.
2Ti 2:4  No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

Gallio was given exceptional wisdom to avoid being drawn into having to make judgments about things that had nothing to do with “him who had chosen him to be a soldier” [a Roman deputy]. The laws of Rome had nothing to do with the law of Moses, and neither does “the law of Christ”:

Gal 6:1  Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
Gal 6:2  Bear ye one another’s burdens, and so fulfil the law of Christ.

When we allow ourselves to be drawn into conversations about the affairs of this life, we are placing ourselves in a position to “make judgments about such matters.” As “ambassadors of Christ”, we will do well to follow Gallio’s example and stay aloof from the affairs of this age, be it the affairs concerning the law of Moses or the law of the Gentiles, because to our Lord there is no difference between those two laws:

Rom 2:14  For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
Rom 2:15  Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
Rom 2:16  In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

2Co 5:20  Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.

The day when God shall judge “the secrets of men by Jesus Christ” is the day when Christ and His Christ will open the books and “judge the secrets of men.” That day will be “when the thousand years are expired” (Rev 20:7), and the rebellion against “the camp of the saints” has been put down by “fire… from God out of heaven” (Rev 20:9) at the white throne judgment.

Rev 20:7  And when the thousand years are expired, Satan shall be loosed out of his prison,
Rev 20:8  And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9  And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.
Rev 20:10  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
Rev 20:11  And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
Rev 20:12  And I saw the dead, small and great, stand before God; and the books were opened [Psa 139:16 ASV]: and another book was opened, which is the book of life: and the dead were judged [Joh 5:27-29] out of those things which were written in the books, according to their works.
Rev 20:13  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged [Isa 26:8-9] every man according to their works.

The “great white throne… judgment” is as sure as the rising of the sun, and then Christ and His Christ will ‘judge every man according to their works.’ At that time, Christ’s Christ will have the ability to know “the secrets of the hearts of men”, and they will judge them “according to their works.” If we allow ourselves to become involved in the affairs of this present life, we will not be those judges. We will do well to follow Gallio’s example and judge only “them that are within” the kingdom of God in this age, just as Gallio judged only those who were concerned with Roman law:

Act 18:14  And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you:
Act 18:15  But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters.
Act 18:16  And he drave them from the judgment seat.

1Co 5:9  I wrote unto you in an epistle not to company with fornicators:
1Co 5:10  Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
1Co 5:11  But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
1Co 5:12  For what have I to do to judge them also that are without? [“for I will be no judge of such matters.”] do not ye judge them that are within? [the kingdom of God within (Luk 17:20-21)]
1Co 5:13  But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Act 18:17  Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.

These ‘Greeks’ were not the Greeks who were drawn to the words of Paul. These were profane men who were quick to place their stamp of approval on Gallio’s disdain of the Jews and their laws.

The fact that verse eight tells us that “Crispus [was] the chief ruler of the synagogue” and here in this same chapter we are told that “Sosthenes [was] the chief ruler of the synagogue” is called a contradiction by detractors who are always looking for some way to discredit scripture. It is clearly a matter of Sosthenes simply succeeding Crispus as the chief ruler of the synagogue. That succession could have been due to some predetermined time for Crispus to serve as the chief ruler, or it could have been occasioned by his conversion to Christianity:

Act 18:8  And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

Paul remained in Corinth for awhile after this insurrection against himself and the gospel. The Lord promised him ‘no one [would] set on him to hurt him.’ Nevertheless, he was led to leave Corinth to return to Antioch via Jerusalem where he was intent on “keeping this feast that comes in Jerusalem”:

Act 18:18  And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow.
Act 18:19  And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

According to the law of Moses, a Nazarite was to conclude his vow at the temple in Jerusalem, the place where the Lord had chosen to place His name:

Num 6:13  And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:

Num 6:18  And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings.

Act 18:20  When they desired him to tarry longer time with them, he consented not;
Act 18:21  But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.

There are those who contend that Paul took a vow and shaved his head just because he was on his way to Jerusalem, and he simply wanted to be a Jew to the Jews:

1Co 9:19  For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
1Co 9:20  And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
1Co 9:21  To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.
1Co 9:22  To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.
1Co 9:23  And this I do for the gospel’s sake, that I might be partaker thereof with you.

When we think that Paul was not in good conscience keeping the law of Moses, we use his own words in 1 Corinthians 9:19-23 to paint him as a hypocrite. Either “[he himself was] walking orderly and keeping the law” of Moses, or he was not doing so. If Paul himself were not keeping the law of Moses, why did he agree to demonstrate that he was keeping the law of Moses? If he, being a Jew, was not doing so except when he went up to Jerusalem, then Paul was just as great a hypocrite as Peter and Barnabas had been in Antioch just prior to the Jerusalem conference. Paul was not being a Jew only when he was in Jerusalem, and he did not hesitate to demonstrate that he had been faithful to the decrees of the apostles and elders during “the time of reformation” (Heb 9:10):

Act 21:17  And when we were come to Jerusalem, the brethren received us gladly.
Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:
Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? the multitude must needs come together: for they will hear that thou art come.
Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Heb 9:6  Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Heb 9:7  But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
Heb 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Heb 9:9  Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Paul agreed with the decrees of the apostles and elders which decreed that the Jews were still under the law of Moses, and according to the holy ghost it was not yet time for the Jewish believers to stop keeping all the rituals of the law of Moses (Act 15:21-31 and Act 21:17-26).

Paul also denied before Festus under the inspiration of the holy spirit (Mar 13:9-11; Luk 21:12-15) that he had ever taught the Jews anything contrary to Moses:

Act 25:7  And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
Act 25:8  While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

Mar 13:9  But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.
Mar 13:10  And the gospel must first be published among all nations.
Mar 13:11  But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

When Paul denied breaking the law of Moses or teaching the Jews among the Gentiles to do so, “it was not [him that spake], but the holy ghost”:

Act 25:8  While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended any thing at all.

On his return trip to Syria, Paul went to Ephesus for the first time. Ephesus was in Asia, and earlier in this second journey he had been forbidden by the Holy Spirit to go into Asia:

Act 16:6  Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

This is the same second journey, but at this time he is not forbidden to go into Asia, and while he does not spend much time in Ephesus on this second journey, he did take the time to enter into the synagogue where he reasoned with the Jews:

Act 18:19  And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews.

From Ephesus Paul sailed straight to Caesarea and went from Caesarea up to Jerusalem to keep the feast he was intent on keeping in Jerusalem. His going up to Jerusalem is mentioned simply as ‘saluting the church’, and then he returns to his home base of Syrian Antioch, where he “spends some time” before beginning his third and final missionary journey:

Act 18:22  And when he had landed at Caesarea, and gone up, and saluted the church [at Jerusalem], he went down to Antioch.
Act 18:23  And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples.

This is the beginning of Paul’s third and final missionary journey.

At the end of this chapter, we are introduced to another powerful evangelist who the holy ghost has seen fit to bring to our attention:

Act 18:24  And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus.
Act 18:25  This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.

Being “instructed in the way of the Lord” yet “knowing only the baptism of John” is another way of saying ‘knowing only the message of John who witnessed that Jesus was the Messiah.’ John was well known throughout Judaism because his father, Zacharias, a well-known elderly priest, had been struck dumb until John’s birth. His elderly mother Elizabeth had been barren and had given birth to John in her old age, just as all the wives of the patriarchs Abraham (Sarah), Isaac (Rebekah), and Jacob (Rachel).

Luk 1:5  There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth.
Luk 1:6  And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
Luk 1:7  And they had no child, because that Elisabeth was barren, and they both were now well stricken in years.
Luk 1:8  And it came to pass, that while he executed the priest’s office before God in the order of his course,
Luk 1:9  According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.
Luk 1:10  And the whole multitude of the people were praying without at the time of incense.
Luk 1:11  And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
Luk 1:12  And when Zacharias saw him, he was troubled, and fear fell upon him.
Luk 1:13  But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth [Cousin to Mary the mother of Christ, vs 36] shall bear thee a son, and thou shalt call his name John.
Luk 1:14  And thou shalt have joy and gladness; and many shall rejoice at his birth.
Luk 1:15  For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. [A shadow of the True ‘filling of the holy ghost’ on the day of Pentecost]
Luk 1:16  And many of the children of Israel shall he turn to the Lord their God.
Luk 1:17  And he [John] shall go before him [Christ] in the spirit and power of Elias [“Elias is come already” (Mat 17:12)], to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
Luk 1:18  And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years [Just like all the Old Testament patriarchs and their wives].
Luk 1:19  And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
Luk 1:20  And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

This all was done right there at the temple in Jerusalem before all the people of Jerusalem to give John the credence needed to “Go before [Christ] in the spirit and power of Elias” and prepare the way of the coming of the Messiah, Christ, as the gospel of John proclaims:

Joh 1:6  There was a man sent from God, whose name was John.
Joh 1:7  The same came for a witness, to bear witness of the Light, that all men through him might believe.
Joh 1:8  He was not that Light, but was sent to bear witness of that Light.

That is exactly what John did:

Joh 1:29  The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

Joh 1:35  Again the next day after John stood, and two of his disciples;
Joh 1:36  And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

That is what is meant by being “instructed in the way of the Lord… knowing only the baptism of John.” John the Baptist lived under the law of Moses completely. The Jews never accused John of breaking the sabbath or reforming the law or making himself equal with God. When Aquilla and Priscilla “took [Apollos] unto themselves and expounded unto him the way of God more perfectly”, they shared all the “but I say unto you” reforms of Christ with Apollos, along with everything that had happened to Peter at the house of Cornelius and with Paul on the road to Damascus.

Act 18:26  And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly.
Act 18:27  And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace:
Act 18:28  For he mightily convinced the Jews, and that publickly, shewing by the scriptures that Jesus was Christ.

Christ’s doctrine of ‘spiritual circumcision’ is not unique to the New Testament. While it was not yet understood completely, certainly not by Apollos when he first met Aquilla and Pricilla, it was right there in “that which is written” all along (1Co 4:6):

Deu 10:16  Circumcise therefore the foreskin of your heart, and be no more stiffnecked.

Deu 30:6  And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.

Jer 4:4  Circumcise yourselves to the LORD, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings.

Act 18:1-13 Henceforth I Will Go To The Gentiles

[Study Aired June 25, 2023]

Act 18:1  After these things Paul departed from Athens, and came to Corinth;
Act 18:2  And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
Act 18:3  And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.
Act 18:4  And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks.
Act 18:5  And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
Act 18:6  And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.
Act 18:7  And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.
Act 18:8  And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
Act 18:9  Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
Act 18:10  For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
Act 18:11  And he continued there a year and six months, teaching the word of God among them.
Act 18:12  And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
Act 18:13  Saying, This fellow persuadeth men to worship God contrary to the law.

This is Paul’s second missionary journey. At the end of his first journey with Barnabas, he and Barnabas returned to Antioch in Syria “And there they abode long time with the disciples”:

Act 14:26  And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled.
Act 14:27  And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.
Act 14:28  And there they abode long time with the disciples.

It was at this time that Peter came to Antioch and was there with Paul and Barnabas when some men “came from James” in Jerusalem and began teaching that the Gentiles must be circumcised and keep the law of Moses, or they cannot be saved:

Act 15:1  And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

Act 15:2  When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

In Galatians Paul adds more detail to what went down in the church at Antioch at the time that he and Barnabas and Peter were all there eating with the Gentiles, at the conclusion of Paul’s and Barnabas’ first journey:

Gal 2:11  But when Peter was come to Antioch [at the end of Paul’s first journey], I withstood him to the face, because he was to be blamed.
Gal 2:12  For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
Gal 2:13  And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

This is the “time of reformation” and the revealing of “many things [which] you cannot bear… now”:

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now.

Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances [circumcision and the law of Moses], imposed on them until the time of reformation.

Circumcision and all the laws of Moses were imposed on Israel “until the time of reformation.” Christ is that Great Reformer, and every time He said “Ye have heard that it has been said by them of old… but I say unto you…” He was in the process of ‘reforming the law of Moses’:

Mat 5:21  Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
Mat 5:22  But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

Mat 5:27  Ye have heard that it was said by them of old time, Thou shalt not commit adultery:
Mat 5:28  But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.

Mat 5:33  Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
Mat 5:34  But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:

Such changes as Christ made here in Matthew 5 took many years to implement upon the society of His day. Later in this 18^th chapter we will see that Paul himself took a Nazarite vow despite Christ’s teaching to “swear not at all.” Replacing all the “carnal ordinances” with spiritual realities requires the mighty hand of God, as it was displayed in the conversion of Saul of Tarsus into Paul the apostle (Act 9:1-18), and the conversion of Peter into a Jew who did not consider Gentiles to be “common or unclean” (Act 10:1-28).

Both conversions were a work in progress in “the time of reformation”.

Even Peter, the person chosen by the holy spirit to miraculously come to see that Gentiles are not to be called ‘common or unclean’ and was given the honor of being the first Jew to take the gospel to the Gentiles, and Barnabas who was intimately acquainted with the miraculous circumstances which brought about the conversion of Saul of Tarsus, struggled to accept this revolutionary reformation which was taking place in the heavens of all the Jews and even many Gentile proselytes at the beginning of “the time of reformation.” Let’s consider once again the stakes in this heavenly battle:

Gal 2:11  But when Peter was come to Antioch [at the end of Paul’s first journey], I withstood him to the face, because he was to be blamed.
Gal 2:12  For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
Gal 2:13  And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.

After leaving Damascus and spending “fifteen days” with Peter in Jerusalem, Paul was forced by the unbelieving Jews to flee Jerusalem for his home town of Tarsus from whence Barnabas brought him to Syrian Antioch to assist with the growth of the churches in that city. From Antioch, Paul, still known as Saul, went back to Jerusalem for the first time in fourteen years to take a gift to the saints of Jerusalem who were suffering under a severe drought. While Paul, who was at this time still called Saul, and Barnabas were there in Jerusalem, James was martyred by Herod, and Peter was placed in prison and was miraculously delivered from prison. Before Saul and Barnabas returned to Antioch, the Lord slew Herod by causing him to be eaten with worms right after giving a stirring oration. When Paul (Saul) and Barnabas went back to Antioch, they took John Mark with them, and he went with them on their first journey as far as Perga in Pamphylia. At this point, John departed from them and went back to Jerusalem.

Paul and Barnabas continued their journey and established churches in Pisidian Antioch, Iconium, Lystra and Derbe before returning to Syrian Antioch, where they met Peter, and Paul was forced to confront both Peter and Barnabas for their hypocrisy in eating with the Gentiles until certain men came down from James. When men came to Antioch “from James” Peter and all the other Jews of Antioch suddenly and hypocritically separated themselves from the Gentiles they had just been eating with. Even Barnabas was carried away with their hypocrisy and separated himself from the Gentiles. Then those ‘men from James’ began teaching that Gentiles had to be circumcised and keep the law of Moses to be saved. This was a crisis situation within the church. If it had not been handled according to the Lord’s commandment, it would have divided the church at its very birth just as the church continues to be divided today because it will not submit to the Lord’s words in Matthew 18:

Mat 18:15  Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
Mat 18:16  But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
Mat 18:17  And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
Mat 18:18  Verily I say unto you, Whatsoever ye [the church] shall bind on earth shall be [Greek, ‘shall have been] bound in heaven: and whatsoever ye [the church] shall loose on earth shall be [Greek: ‘shall have been] loosed in heaven.

It was this confrontation at Antioch which occasioned Paul and Barnabas going back up to Jerusalem to seek the consensus of the apostles and elders concerning the question of whether the Gentiles were required to be circumcised and keep the law of Moses.

What transpired at that Jerusalem conference was that Peter, Paul and Barnabas made known to the elders that they did not believe that there was any difference whatever, in Christ, between being a natural Jew and a Gentile. Peter went as far as to say, “Neither we nor our fathers were able to keep the  laws of Moses.” Furthermore, he labeled the law of Moses “a yoke”, and he declared that the Jews would be saved “even as they”, meaning in the same manner the Gentiles were being saved which was “purifying their hearts by faith.”

Act 15:6  And the apostles and elders came together for to consider of this matter.
Act 15:7  And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
Act 15:8  And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Act 15:9  And put no difference between us and them, purifying their hearts by faith.
Act 15:10  Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
Act 15:11  But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.[the Gentiles]

The holy spirit had made clear to both Peter, at the house of Cornelius, and to Paul, while still being called ‘Saul’, that in time He would “put no difference between [the Jews and the Gentiles] purifying their hearts by faith”. However, at this conference it was made clear by “the holy spirit” that it was not yet time for that doctrine to be proclaimed. For the time being, the holy spirit decreed that all Jews, including Peter, Paul, and Barnabas were required to remain under the law of Moses for a few more years, as the letter to the Gentile converts at Antioch proclaimed:

Act 15:25  It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
Act 15:26  Men that have hazarded their lives for the name of our Lord Jesus Christ.
Act 15:27  We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Act 15:29  That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
Act 15:30  So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
Act 15:31  Which when they had read, they rejoiced for the consolation.
Act 15:32  And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them [confirmed the decrees of the epistle].

Having this question settled by the holy spirit and the apostles and elders, Paul and Barnabas decided to go back and visit all the churches they had established and tell them all this good news and see how they were faring. Barnabas wanted to give his nephew, John Mark, another chance to work with him and Paul. Paul disagreed with Barnabas so strongly that they decided not to work together in their travels in the Lord’s service. Barnabas took John Mark and sailed back to Cyprus. Paul chose Silas, who had remained in Antioch after having been sent there to confirm the letter which the elders in Jerusalem had sent out to all the believing Gentiles. That letter decreed that though the Gentiles need not be circumcised nor keep the law of Moses, such was not at all the case for the Jews who were still required to keep the law. That message is not made clear in Acts 15. All that is said in Acts 15 is that ‘Moses is read in the synagogue every sabbath day’:

Act 15:19  Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Act 15:20  But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

Acts 21, which chronicles the events in Jerusalem at the end of Paul’s third missionary journey, clarifies what was meant by the statement, “Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.” Here is what that meant to the believing Jews:

Act 21:17  And when we were come to Jerusalem, the brethren received us gladly.
Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law [the law of Moses]:
Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? the multitude must needs come together: for they will hear that thou art come.
Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themelves from things offered to idols, and from blood, and from strangled, and from fornication.
Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Paul, Barnabas, and Silas had been “walking orderly and keeping the law of Moses” even as they were telling the Gentiles that they should “observe no such thing.” That was the decrees of the apostles and elders which came out of that Jerusalem conference, and all the Jewish apostles lived by that decree throughout the entire book of Acts. “[Paul and Silas] delivered them the decrees for to keep… as they went through the cities” in which they had evangelized and where Paul and Barnabas had established churches:

Act 16:4  And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

No one disagreed with those decrees, and everyone, Jews and Gentiles, accepted the fact that the Jews were expected to continue to keep the law of Moses, which included Paul, Barnabas, Silas, and Peter. They were all preaching and teaching those decrees.

If we do not believe that Paul “[him]self also [was] walking orderly and keeping the law” of Moses throughout all three of his journeys, then we do not know or understand the dynamics operating in the church throughout the book of Acts and in all of Paul’s epistles, until the writing of the epistle to the church at Ephesus. Paul was keeping the law of Moses, not out of “condescension to their weakness” as Gill states in his commentary on Act 21:21, but out of “the fear of the Lord” and out of obedience to the decrees of the holy spirit and the apostles and elders at Jerusalem as we are informed in Acts 15, which I repeat:

Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Act 15:29  That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? the multitude must needs come together: for they will hear that thou art come.
Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.

It is the apostle Paul who tells us that ‘the manifold wisdom of God is made known only by the church’:

Eph 3:9  And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
Eph 3:10  To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,
Eph 3:11  According to the eternal purpose which he purposed in Christ Jesus our Lord:

It was “the manifold wisdom of God… [made] known by the church” which decided at the Jerusalem conference that it was not yet time to “break down the middle wall of partition… [the] commandments contained in ordinances]” which distinguished a physical believing Jew from a believing Gentile. Paul being a physical Jew was walking orderly according to the law of Moses, not out of condescension, but out of a desire to remain faithful and obedient to the words of the Lord for that time.

It was also “the manifold wisdom of God [to make] known by the church” when the time came to break down that middle wall of partition and declare that the Lord puts “no difference” between the Jews and the Gentiles. There is a time to keep the law of Moses, and there is a time to refrain from keeping commandments contained in ordinances.

With this understanding that Paul agreed with the decrees of the apostles and elders at Jerusalem, we will continue our study of this second missionary journey:

Act 18:1  After these things [Paul’s preaching to the Jews in the synagogue and to the Greeks at the Areopagus court in Athens] Paul departed from Athens, and came to Corinth;
Act 18:2  And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
Act 18:3  And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers.

Working with Aquila and Priscilla, Paul met his own expenses and the expenses of those who were with him in Corinth:

1Co 4:11  Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace;
1Co 4:12  And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it:

Paul repeats this fact when speaking to the elders of Ephesus:

Act 20:34  Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me.

The fact that Paul worked with his hands to minister to his necessities and the necessities of those with him is not meant to lead us to believe that it would be wrong for him to accept help from those to whom he ministered. Paul makes clear that he did just that and even thanked those who did so while admonishing the Corinthians for believing the lies of others who were telling the Corinthians that Paul was preaching the gospel just for personal profit.

2Co 11:7  Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?
2Co 11:8  I robbed other churches, taking wages of them, to do you service.
2Co 11:9  And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

The Macedonians’ generosity in ministering to Paul’s needs was also commended by Paul in his epistle to the Philippians:

Php 4:15  Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.
Php 4:16  For even in Thessalonica ye sent once and again unto my necessity.
Php 4:17  Not because I desire a gift: but I desire fruit that may abound to your account.

Paul and Silas had been unlawfully beaten and jailed by the authorities at Philippi and had been asked to leave the city. When they left Philippi, they went to Thessalonica where they spent some time until the unbelieving Jews forced them to leave for Berea. While in Thessalonica, the church which had been established in Philippi was led by the Lord to send some form of support to Paul and those who accompanied him, and Paul was very grateful for that support.

The Lord blesses a “cheerful giver” much more than a begrudging tithepayer. Even those who tithe with a willing heart will be blessed because the Lord knows their heart, and they, too, will reap what they sow.

2Co 9:7  Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.

Gal 6:6  Let him that is taught in the word communicate unto him that teacheth in all good things. [“communicate… with [his] necessities” (Php 4:15-16)]
Gal 6:7  Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.

Act 18:4  And he reasoned in the synagogue [at Corinth] every sabbath, and persuaded the Jews and the Greeks.

The Greek word for ‘reasoned’ is G1256, ‘dialegomai’ and it means to have a dialogue with someone aiming to persuade them, which is what Paul did with both the Jews and the Greeks.

Paul told the Thessalonians that he had sent both Timothy and Silas from Athens to return to minister to the churches in Macedonia including the church at Thessalonica:

1Th 3:1  Wherefore when we could no longer forbear, we thought it good to be left at Athens alone;
1Th 3:2  And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:

Sometime after leaving Athens and spending time establishing a church in Corinth, Paul sends again for Silas and Timothy. It is here in Acts 18 we learn that when he sent Timothy to care for and minister to the Thessalonians, he had also sent Silas back to minister to the churches of Macedonia where both Thessalonica and Philippi were located.

Act 18:5  And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.
Act 18:6  And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

This is the second time Paul has made this resolution, because he had said the same thing when the Jews in Pisidian Antioch had refused the gospel “and expelled them from their coasts”:

Act 13:45  But when the Jews [of Pisidian Antioch] saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.
Act 13:46  Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

What Paul meant by “we turn to the Gentiles” was the Gentile proselytes who were in the synagogues to whom the Lord gave a more receptive spirit toward the gospel. Paul did not leave Corinth when the Jews “opposed themselves and blasphemed” against the gospel. He simply moved his work into a house which “joined hard to the synagogue” and continued to preach the gospel to all who were given ears to hear and eyes to see The Truth.

Act 18:7  And he departed thence, and entered into a certain man’s house, named Justus, one that worshipped God, whose house joined hard to the synagogue.

Paul’s efforts were so persuasive that “the chief ruler of the synagogue believed on the Lord with all his house” as well as many other of the Corinthians.

Act 18:8  And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.

This is the ‘Crispus’ Paul later refers to in his first epistle to the Corinthians when he was admonishing them to be of one mind and have no divisions among themselves based upon which one of the apostles had baptized them:

1Co 1:10  Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.
1Co 1:11  For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.
1Co 1:12  Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
1Co 1:13  Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
1Co 1:14  I thank God that I baptized none of you, but Crispus and Gaius;
1Co 1:15  Lest any should say that I had baptized in mine own name.
1Co 1:16  And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
1Co 1:17  For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

Baptisms and sprinkling were an integral part of the law of Moses. Christ Himself was baptized by John, and He commissioned His disciples to baptize others, though He Himself baptized no one:

Joh 4:1  When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John,
Joh 4:2  (Though Jesus himself baptized not, but his disciples,)
Joh 4:3  He left Judaea, and departed again into Galilee.

Christ baptized with the holy spirit and with fire.

Luk 3:16  John answered, saying unto them all, I indeed baptize you with water; but there cometh he that is mightier than I, the latchet of whose shoes I am not worthy to unloose: he shall baptize you in the Holy Spirit and in fire: (ASV)

Water baptism was left to Christ’s disciples, who were yet unable to bear the loss of that part of the law of Moses.

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now.
Joh 16:13  Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. [Things like “the washing of the water by the Word” (Eph 5:26)]

Indeed, the apostles and elders at Jerusalem continued the practice of water baptism throughout the history of the book of Acts. It is in the same prison epistle of Paul, the epistle to the Ephesians where Paul reveals that the ‘wall of partition’ (meaning the necessity that the Jews must keep the law of Moses) was being torn down by the Lord, who is now in the process of “making of twain one new man” and washing us with the water of His word:

Eph 2:13  But now in Christ Jesus ye [Gentile Ephesians] who sometimes were far off are made nigh by the blood of Christ.
Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; [The decree of the apostles and elders at Jerusalem requiring the Jews to keep the laws and ordinances of Moses, in Acts 15]
Eph 2:15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
Eph 2:16  And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:26  That he might sanctify and cleanse it with the washing of water by the word,

Act 18:9  Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace:
Act 18:10  For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city.
Act 18:11  And he continued there a year and six months, teaching the word of God among them.

The words “no man shall set on thee to hurt thee” proved to be true, but that was by no means a promise that Paul and the gospel would not face much opposition here in Corinth as it did in every city. No man in Corinth beat Paul, stoned him, or put him in jail, but that was not because some did not want to do just that:

Act 18:12  And when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat,
Act 18:13  Saying, This fellow persuadeth men to worship God contrary to the law.

The gospel of Jesus Christ is always resisted by the secular and religious establishment because it is completely contrary in spirit of both. Paul’s perseverance in the face of such constant opposition is an example for us to never become weary in well doing as Paul twice admonishes us all:

Gal 6:9  And let us not be weary in well doing: for in due season we shall reap, if we faint not.

2Th 3:13  But ye, brethren, be not weary in well doing.

Any time a statement is repeated in scripture, it is because it needs to be repeated. It is because we all do become weary in well doing, and the holy spirit has seen fit to warn us against giving in to the desire to avoid the trials we are promised are a part of our calling if we aspire to be in ‘the kingdom of heaven’ at that ‘blessed and holy first resurrection’.

Act 14:22  Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

We are not told exactly how long Paul spent in each of the cities he visited on this second journey, but we are told that he visited and ministered to Derbe, Lystra, Iconium, Philippi, Thessalonica, Berea, and Athens before coming to Corinth. That is seven cities. If he spent just one month in each of those seven cities, this second evangelistic journey would have lasted well over two years, because he spent a year and six months here in Corinth alone.

In our next study we will learn how Paul was kept safe through this “insurrection”, and we will see that he “shaved his head in Cenchrea; for he had a vow”, demonstrating beyond any doubt that he was actively remaining faithful to “the decrees from the holy spirit and the apostles and elders at Jerusalem” not out of any sense of “condescension.” He was rather keeping those decrees out of the fear of the Lord and a deep desire to please Him and be obedient to His decrees, the decrees of “the holy spirit and the apostles and elders.” Paul would never have encouraged any of his Gentile converts to take a vow or shave their head. It was understood and accepted that keeping the law of Moses was only expected of the Jews, and not of the Gentiles:

Act 15:28  For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things; (ASV)

The day will come when the spirit will decree that “the middle wall of partition” between the Jews and the Gentiles will be “broken down” (Eph 2:14), but that time is not yet, and that day will not be realized at any time throughout this book of Acts. It will be proclaimed only when Paul is taken to Rome as a prisoner in the epistle to the Ephesians. Throughout the book of Acts, all the apostles are living under the law of Moses, and they are all teaching that the Gentiles “observe no such thing” as James told Paul:

Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
Eph 2:15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;

Acts 15:22-41 It Seemed Good to the Holy Ghost and to Us

[Study Aired May 21, 2023]

Act 15:22  Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
Act 15:23  And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
Act 15:24  Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
Act 15:25  It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
Act 15:26  Men that have hazarded their lives for the name of our Lord Jesus Christ.
Act 15:27  We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Act 15:29  That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
Act 15:30  So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
Act 15:31  Which when they had read, they rejoiced for the consolation.
Act 15:32  And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.
Act 15:33  And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
Act 15:34  Notwithstanding it pleased Silas to abide there still.
Act 15:35  Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
Act 15:36  And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
Act 15:37  And Barnabas determined to take with them John, whose surname was Mark.
Act 15:38  But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
Act 15:39  And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
Act 15:40  And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
Act 15:41  And he went through Syria and Cilicia, confirming the churches.

We ended our last study with the judgment of the apostles being to send a letter to the Gentiles which was intended to irradicate the heresy being taught by many believing Jews that the Gentiles must be circumcised and keep the law of Moses to be saved. There had been “much disputing” about this question and everyone was given the opportunity to give their own convictions for consideration.

Act 15:7  And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

Why was there “much disputing” about this question? The answer is that the heretics, as is always the case, appeared to have the scriptures on their side:

2Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
2Co 11:14  And no marvel; for Satan himself is transformed into an angel of light.
2Co 11:15  Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

How do all heretics transform themselves into the apostles of Christ? They do so by taking the many blessings poured out upon themselves, His faith and His chastening grace, and using those gifts to cover the idols of their own hearts:

Eze 16:9  Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.
Eze 16:10  I clothed thee also with broidered work, and shod thee with badgers’ skin, and I girded thee about with fine linen, and I covered thee with silk.
Eze 16:11  I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.
Eze 16:12  And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.
Eze 16:13  Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.
Eze 16:14  And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.
Eze 16:15  But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.
Eze 16:16  And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.

The Lord’s most successful heretics are those He blesses the most outwardly. They give God the credit for their outward blessings, while at the same time refusing to do the things He says we are to do to avoid schisms and heresies among ourselves. By “doing many good works” which really do appear to be selfless, and which do indeed appear to be “the righteousness of saints”, they are given to “deceive many”:

Mat 7:21  Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
Mat 7:22  Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
Mat 7:23  And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Mat 24:5  For many shall come in my name, saying, I am Christ; and shall deceive many.

Luke puts it in these words:

Luk 21:8  And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them.

The most effective heretics have also been chastened by the Lord and have been through a baptism of fire:

Heb 6:4  For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
Heb 6:5  And have tasted the good word of God, and the powers of the world to come,
Heb 6:6  If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

Then heretics take the Word of God and twist it by wrapping the Lord’s ‘gold’ and His ‘silver’ (His Words and His Doctrines) around the idols of their own hearts:

Eze 16:17  Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images [doctrines] of men, and didst commit whoredom with them,
Eze 16:18  And tookest thy broidered garments [many good works which appeared to be “the righteousness of saints” (Rev 19:8)], and coveredst them: and thou hast set mine oil [the Lord’s words, which are spirit (Joh 6:63)] and mine incense before them [the idols of your heart].
Eze 16:19  My meat also which I gave thee, fine flour, and oil, and honey, [the Lord’s precious words] wherewith I fed thee, thou hast even set it before them [before the idols of your heart] for a sweet savour: and thus it was, saith the Lord GOD.

Here is how all of this played out in this first recorded heresy which attempted to divide the apostles themselves. The Lord’s own words were used to cover the idol of their heart, which was physical circumcision is essential to salvation. Here are the Lord’s own words concerning the need for circumcision for anyone to read:

Gen 17:9  And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.
Gen 17:10  This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised.
Gen 17:11  And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you.
Gen 17:12  And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed.
Gen 17:13  He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.
Gen 17:14  And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.

Those are clear instructions, and those who were insisting that the Gentiles must be circumcised in order to be saved no doubt also pointed to these words of the Lord:

Deu 13:6  If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;
Deu 13:7  Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;
Deu 13:8  Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:
Deu 13:9  But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.

Those are the words for which Saul of Tarsus had been so very zealous. So Saul, whose name is now Paul, was very familiar with their doctrine, as were Peter and Barnabas. Deuteronomy 13 however, is not “the sum” of the Lord’s Words. There are also these words:

Deu 18:15  The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
Deu 18:16  According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.
Deu 18:17  And the LORD said unto me, They have well spoken that which they have spoken.
Deu 18:18  I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
Deu 18:19  And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.

The most striking way in which Christ is “like unto [Moses]” is that both are great reformers. Moses made many profound changes to the way things had been. Before Moses, there was no Aaronic priesthood, no tabernacle, no ark of the covenant, no tithing, and one could offer an offering to God at any time and in any place. Christ, like Moses, was a great reformer, and Moses Himself has prophesied:

Deu 18:15  The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;

“Unto Him ye shall hearken” is telling us that He will not be saying the same things Moses said. Both Peter and Paul had been made painfully aware of just how much difference there was between what Moses said and what ‘the prophet like unto Moses’ had said to them.

Peter was three times told to slay and eat unclean creatures which he was made to understand meant that he was no longer to call Gentiles common or unclean, contrary to the doctrine Moses taught which was:

Deu 7:2  And when the LORD thy God shall deliver them before thee; thou shalt smite them, and utterly destroy them; thou shalt make no covenant with them, nor shew mercy unto them:

Paul had been struck down on the road to Damascus and made blind for three days. At the end of those three days, he willingly accepted that the Christ he was persecuting was that “prophet like unto [Moses]”, and that contrary to Moses’ doctrine, Christ was now sending Saul, soon to be ‘Paul’, to take the gospel to the Gentiles.

At this conference, which was called to consider whether Gentile converts were required to be physically circumcised, Peter, speaking for himself, and Paul and Barnabas, made it clear that the three of them believed that God “put no difference between us [Jews] and them [Gentiles] purifying their hearts by faith” and not by being physically circumcised nor by keeping the law of Moses.

The rest of the apostles and elders agreed with Peter, Paul, and Barnabas that the Gentiles did not need to be physically circumcised, but they did not agree with them that the Jews did not need to continue to be circumcised and keep the law. They all felt that the Jews must continue to be circumcised and keep the law.  At this conference we must notice and follow the example of all the apostles who all submitted themselves and their convictions to the consensus of their leaders as we are all commanded to do:

Heb 13:17 Be persuaded by your leaders, and be deferring to them, for they are vigilant for the sake of your souls, as having to render an account, that they may be doing this with joy, and not with groaning, for this is disadvantageous for you.

Being persuaded of and deferring to your leaders is not checking your brain at the door. Rather, it is a simple matter of being obedient to the Lord’s commandment which is anything but checking your brain at the door. Faith in “the things that [He] says” (Luk 6:46) is very well founded and is essential to knowing Christ and His Father, and it will lead to life eternal.

Joh 17:3  And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

Knowing Christ and His Father is a matter of knowing how They think and then acting accordingly. This letter to the Gentiles tells them that they need not be physically circumcised or keep the “carnal commandments” of the law of Moses… and at the same time it affirms that the Jews must do so. This decision was really nothing more than the holy spirit acknowledging that the Jewish Christians were still ‘weak in the faith’:

Rom 14:1  Him that is weak in the faith receive ye, but not to doubtful disputations.

Rom 15:1  We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.

At this point Peter, Paul, and Barnabas were spiritually more mature than the 11 other apostles. Nevertheless, they humbled themselves and submitted themselves to the consensus of the other apostles, and that decision was inspired of the holy spirit just as surely as these words are also inspired of the holy spirit explaining why the fullness of understanding at this Jerusalem conference is not yet known on this matter:

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now.
Joh 16:13  Howbeit when he, the Spirit of truth, is come, he will [eventually] guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come [“Words which it is not (yet) lawful for a man to utter” (2Co 12:4)].

The judgment was made to send a letter to all the Gentile converts and the decision to do so was unanimous:

Act 15:22  Then pleased it [all] the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:
Act 15:23  And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:
Act 15:24  Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:
Act 15:25  It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
Act 15:26  Men that have hazarded their lives for the name of our Lord Jesus Christ.
Act 15:27  We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

This decision was not just the decision of the apostles and elders. It was also sanctioned by “the holy spirit”. They all agreed that the Gentile converts did not need to keep all the law of Moses, including the law of circumcision. Here are the few things that were still expected of the Gentile converts:

Act 15:29  That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

These are a mere four requirements which were expected to be observed by the new Gentile converts to the gospel of Christ. They were 1) abstain from meats offered to idols, 2) from fornication, 3) from things strangled, and 4) from blood. “Abstain from meats offer to idols” in verse 29 explains what is meant by “abstain from pollutions of idols” in verse 20.

Act 15:19  Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Act 15:20  But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

While I was a faithful member of the Worldwide Church of God from 1963 through 1973 we circumcised our males on the eighth day, we kept the weekly sabbath and all of the holy days except for the new moons… we tithed a tenth of our gross income, and we kept the laws which proscribed which meats were clean and unclean. Yet we somehow told ourselves that we were “not under the curse of the law.” Our reasoning was that the many laws not mentioned in the letter to the Gentiles here in Acts 15 were obviously meant to be kept because many of the Old Testament commandments not mentioned here are mentioned in Romans 13 as things which the Gentile Romans were expected to keep and observe:

Rom 13:8  Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
Rom 13:9  For this, [1] Thou shalt not commit adultery, [2] Thou shalt not kill, [3] Thou shalt not steal, [4] Thou shalt not bear false witness, [5] Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
Rom 13:10  Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.

“Love is the fulfilling of the law” was explained to us as being the same as keeping the commandments of Moses. To make this clear we were shown:

1Jn 5:2  By this we know that we love the children of God, when we love God, and keep his commandments.
1Jn 5:3  For this is the love of God, that we keep his commandments: and his commandments are not grievous.

“His commandments are not grievous” means they are not a yoke “which neither our fathers nor we were able to bear” as Peter characterized the law of Moses:

Act 15:10  Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

It is obvious that “His commandments [which] are not grievous” is not referring to the commandments of Moses but is referring the “but I say unto you…” commandments of Christ.

We who were in the Worldwide Church of God at the time I was a member of that church were in the same spiritual position as the eleven apostles who thought it was a very good thing that:

Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

At this early stage of the reforms which Christ came to make, the apostles could not yet conceive of this being the time for “worshiping God in spirit [and not] at Jerusalem”, which is exactly what Christ Himself had told the woman at the well would someday come:

Joh 4:21  Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father.
Joh 4:22  Ye worship ye know not what: we know what we worship: for salvation is of the [spiritual] Jews.
Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
Joh 4:24  God is a Spirit: and they that worship him must worship him in spirit and in truth.

A reformation of the scope Christ brought to His people took time. No flesh, other than Adam and Eve, is given to be born in a mature physical body. It certainly is not given to be born spiritually mature, and that applies to Adam and Eve who were both made “marred in the Potter’s hand” (Jer 18:4). We all, including the original apostles, begin our spiritual lives as “carnal babes in Christ”:

1Co 3:1  And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ.
1Co 3:2  I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able.
1Co 3:3  For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?
1Co 3:4  For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?

It is natural for children to think of themselves as mature adults, long before they become mature adults. No one just naturally conceives of himself as a “carnal babe in Christ”. Yet that is exactly how Christ in us brings us to see ourselves before we can become spiritually mature:

Mat 18:3  And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.
Mat 18:4  Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven.

A humble child is a teachable child. Any child who is brought up in the nurture and admonition of the Lord reveres and respects his parents and believes what his parents teach him. Christ is not commanding us to become naïve or foolish. What He is commanding us to do is “humble [our]selves [and become teachable] as this little child” or we will “not enter into the kingdom of heaven.”

Children are not given charge of the Lord’s flock. That duty is placed only upon mature men who have their own spiritual house in order:

1Ti 3:1  This is a true saying, If a man desire the office of a bishop, he desireth a good work.
1Ti 3:2  A bishop then must be blameless, the husband of one wife […if he is married. Neither Christ nor Paul were married], vigilant, sober, of good behaviour, given to hospitality, apt to teach;
1Ti 3:3  Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
1Ti 3:4  One that ruleth well his own house, having his children in subjection with all gravity;
1Ti 3:5  (For if a man know not how to rule his own house, how shall he take care of the church of God?)
1Ti 3:6  Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
1Ti 3:7  Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

All the events leading up to this 15^th chapter of Acts, and all the events recorded in this chapter, are written for our admonition to teach us the need for heresies in our midst, and to teach us how to deal with those heresies when they rise up against the knowledge of God.

2Co 10:5  Casting down imaginations, and every high thing [false doctrine] that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;

There were many in the church in Antioch, and in all the churches, who were familiar with the laws of God concerning the covenant of circumcision and all the other 612 laws of Moses. Those laws were concerned with everything from not plowing with different animals being yoked together, to tithing, to not weaving with different fabrics, to which meats could be eaten and of course the commandment for all males to be circumcised, all necessary for them to be considered the seed of Abraham. If the Lord had not given the Gentiles in Cornelius’s home the holy spirit without the benefit of circumcision (Act 10:44-45), and if Saul of Tarsus had not been zealous of destroying Christ before being struck down and converted to being zealous of preaching the gospel of Christ (Act 22:8) and sharing with us “words which were not [yet] lawful for men to utter” (2Co 12:4), then we Gentiles and Jewish Christians would still be under the law of Moses which Peter confessed ‘neither we nor our fathers could bear’:

Act 15:7  And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
Act 15:8  And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Act 15:9  And put no difference between us and them, purifying their hearts by faith.
Act 15:10  Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
Act 15:11  But we believe that through the grace of the Lord Jesus Christ we [Jews] shall be saved, even as they [the Gentiles].

Peter was speaking about what the Lord had revealed to him and Paul and Barnabas. These three apostles also knew that the Lord Himself also inspired the other apostles to teach that, for the present, the Jews were still obligated to keep the law of Moses. So, Peter, Paul, and Barnabas were persuaded of their leaders, and they deferred to them (Heb 13:17 CLV) and went back to Antioch and gave the church in Antioch the good news that all the apostles and elders agreed that the Gentiles were not required to keep the law of Moses, but the Jewish Christians were expected to do so.

Act 15:30  So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
Act 15:31  Which when they had read, they rejoiced for the consolation.
Act 15:32  And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them [confirmed the words of the epistle from the apostles and elders in Jerusalem].
Act 15:33  And after they had tarried there space, they were let go in peace from the brethren unto the apostles.
Act 15:34  Notwithstanding it pleased Silas to abide there still.
Act 15:35  Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

In this very same chapter, we are given a story which confirms that agreeing on spiritual doctrines does not mean that we must also agree on which flavor of ice cream tastes the best. This story confirms that none of us has dominion over another’s faith. That is the significance of the story of how Paul and Barnabas went separate ways but preached the same gospel.

Act 15:36  And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.
Act 15:37  And Barnabas determined to take with them John, whose surname was Mark.
Act 15:38  But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
Act 15:39  And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
Act 15:40  And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

Let us not think that because we are told Paul and Silas were “recommended by the brethren unto the grace of God” that Barnabas and Mark were not also recommended by the brethren to the grace of God. Unless the scriptures qualify any point, it is never good to insert our own opinions into scripture. For example, when were are told that God is “the eonian God” (Rom 16:26 CLV), we are not being told that He was not God before the eons began, or that He will not be God after the consummation of the eons. When we are told that God is the God of Abraham, Isaac, and Jacob (Exo 3:6), we are not being told that He is not also the God of the Gentiles (Acts 17:30). Also, when we are told He owns the cattle on a thousand hills (Psa 50:10), we are not being told that the cattle on hill one thousand and one are not His cattle also. There is no doubt that Barnabas and Mark were also “recommended by the brethren unto the grace of God” as well as Paul and Silas.

Act 15:41  And he went through Syria and Cilicia, confirming the churches.

Paul and Silas did not sail to Cyprus as Paul had done with Barnabas on their first missionary journey. This time he went by land, and he and Silas first went to Derbe and Lystra, the last two cities Paul and Barnabas had visited on their first journey.

In our next study, before we continue with the chronological order of events in Paul’s missionary journeys, we will take time to analyze what brought about the complete apostasy of the church before the death of the apostles who had raised up those very same churches.

The apostle Paul tells us simply that “all the churches in Asia be turned away from me” (2Ti 1:5). Referring to the same churches, the apostle John calls them “the seven churches of Asia” (Rev 1:4, Rev 1:10). While the only two churches in Revelation 2-3 which are not admonished for their failings are Smyrna and Philadelphia, nevertheless Paul tells Timothy, “All they in Asia have forsaken me” (2Ti 1:15), and John tells all seven churches, “He that hath an ear let him hear what the spirit says to [all seven of] the churches” (Rev 2:7). That would include Smyrna and Philadelphia. We will see how the Lord worked matters to bring about the apostasy of His church and turn His own physical church into “the mother of harlots and of the abominations of the earth” (Rev 17:4).

Before we continue following the chronology of Paul’s second journey, we will consider what would have happened if Peter, Paul, and Barnabas had rejected the counsel of their elders. The church will completely apostatize toward the end of Paul’s life when he tells Timothy:

2Ti 1:15  This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

“All they which are in Asia” refers to “the seven churches of Asia” to whom the book of the revelation of Jesus Christ is addressed:

Rev 1:4  John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

Rev 1:10  I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet,
Rev 1:11  Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

It is this same ‘John’ who also tells us that the apostasy of the church was so complete before his death that a “false apostle” named “Diotrephes… cast… out of the church” those whom John had sent to them:

3Jn 1:9  I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
3Jn 1:10  Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

‘Loving to have preeminence’ is just another way of saying “the pride of life”, the last and most insidious of the three categories which encapsulate “all that is in this [evil and wicked] world”:

1Jn 2:16  For all that is in the world, [1] the lust of the flesh, and [2] the lust of the eyes, and [3] the pride of life, is not of the Father, but is of the world.

Doctrinal differences, as we have learned, should be settled within the body of Christ by seeking the counsel of the elders. That counsel is rejected only because of “the pride of life” which afflicts us all. When “all they which be in Asia” and when “the seven churches of Asia” apostatize, they do so because they were made to make the conscious decision to follow “false apostles” who ‘appear as angels of light’ and take away disciples after themselves. Paul had been made to know this would happen in his own lifetime. This is what he prophesied to the elders of Ephesus:

Act 20:30  Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.

2Co 11:13  For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ.
2Co 11:14  And no marvel; for Satan himself is transformed into an angel of light.
2Co 11:15  Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

There is nothing new under the sun, and there is no doubt that false apostles have been key to the scattering of the Lord’s flock in every generation. We ourselves have seen it happen. Men who had been appointed in our own fellowship and by our own leaders, were sent an evil spirit from the Lord which insisted that there is no natural element to the Lord’s words. After all, Christ did indeed say, “The words that I speak unto you, they are spirit and they are life.” As mentioned earlier in this study, just because Christ says His words are spirit does not mean there are no words which have a natural application. We are in fact told the exact opposite:

Joh 6:63  It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.

As I made clear earlier in this study, there is no qualifying statement anywhere in scripture which states, “The words I speak unto you are only spirit.” In fact, the exact opposite it true:

1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.
1Co 15:47  The first man is of the earth, earthy: the second man is the Lord from heaven.

Every spiritual doctrine and the mind of God and His Godhead are “understood by the things that are made”, meaning things that are not spiritual.

Rom 1:19  Because that which may be known of God is manifest in them; for God hath shewed it unto them. [How has ‘God shown it unto them?]
Rom 1:20  For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

Next week we will see how not recognizing the truth of Romans 1:20 and 1 Corinthians 15:46 can and has led many to believe there will be no literal thousand-year reign of Christ and His Christ over the kingdoms of this physical world:

Rev 11:15  And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.

[Posted January 17, 2023]

Hi Mike,

I hope you are doing well ​t​hank the Lord. I would like to have your opinion on a text according to Grace gives you to understand things. In James 5:14-15, we talk about the oil that the Elder should use to anoint the sick and pray for him.

​H​ow ​d​o ​we ​know exactly which oil it is about, since the text itself does not give any precision on this subject?

I know that the text has a spiritual meaning, and at that level, the oil speaks of the work of the Holy Spirit. Literally, what oil was it?

Thank you,

Sincerely in Christ, E____

Hi E​___​_,

Thank you for your question about the ‘oil’ of James 5:14-15:

Jas 5:14  Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord:
Jas 5:15  And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

You ask:

“How do we know exactly which oil… what oil was it?” (End Quote)

T​he subject box contains the question:

“Which ​o​il ​a​re ​w​e t​o ​u​se?”  (End Quote)

I appreciate this opportunity to tell you which ‘oil’ we should be using to anoint the sick in our time.

The short answer to the question in the subject box is​ -​ “the oil [of] the Word of God”:

Psa 107:20  He sent his word, and healed them, and delivered them from their destructions.

Here is what ‘oil’ signifies in scripture​:

Zec 4:1  And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,
Zec 4:2  And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof:
Zec 4:3  And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
Zec 4:4  So I answered and spake to the angel that talked with me, saying, What are these, my lord?
Zec 4:5  Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
Zec 4:6  Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.

Zec 4:11  Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?
Zec 4:12  And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?
Zec 4:13  And he answered me and said, Knowest thou not what these be? And I said, No, my lord.
Zec 4:14  Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

These are “the two olive trees” referred to in Revelation 11 where they are called “​m​y two witnesses”:

Rev 11:3  And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
Rev 11:4  These are the two olive trees [of Zechariah 4], and the two candlesticks standing before the God of the earth.

The number ‘two’ in its positive application signifies ‘witness’. Here is a link to a study on the scriptural meaning of the number ‘two’:

Significance of the Number Two

The short answer to your question about which oil was used is that the only oil mentioned as being used to anoint anyone in scripture is olive oil. The land of Canaan is called “a land of oil olive, and honey.”

Deu 8:8  A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;

When King David said…

Psa 23:5  Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

…He was speaking specifically of olive oil. It was common to anoint a special friend with olive oil to show respect to them in Christ’s day. Notice what Christ said to Simon, the Pharisee who had requested His presence at a dinner:

Luk 7:36  And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee’s house, and sat down to meat.
Luk 7:37  And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee’s house, brought an alabaster box of ointment,
Luk 7:38  And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.
Luk 7:39  Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.
Luk 7:40  And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.
Luk 7:41  There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty.
Luk 7:42  And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most?
Luk 7:43  Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.
Luk 7:44  And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.
Luk 7:45  Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet.
Luk 7:46  My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
Luk 7:47  Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.

Let me take this opportunity to point out that those who insist that James 5:14-15 should be observed today never insist that Luke 6:46 should be observed to day. What minister do you know who anoints your head with oil when he meets you?

The point I am making is that the entire time the Lord was on this earth, as well as the entire time covered by the book of the Acts ​o​f t​he ​a​postles, ​they​ were living in “the time of reformation” to which Christ alluded when, on the night of His apprehension by the Jews, after three and a half years of His ministry with His twelve apostles, He told them this great Truth:

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now.

Many of these “many things [they could not yet] bear” were rituals like circumcision, baptisms, and anointing with physical oil. So this statement in James is made in “the time of reformation” of which the scriptures speak in:

Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

We all experience our own “time of reformation” even today, as we ever so gradually come to see the “many things [the Lord has] to say unto [us which we] cannot bear… until the time of [our] reformation.” Christ could not yet tell His disciples that the physical rituals to which they were so attached would soon lose all their significance. Even the rituals of circumcision and  baptisms would, in time, become obsolete and totally unnecessary, as was eventually revealed:

Rom 2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

He could not yet tell them that water baptism, which was also “outward in the flesh” would be replaced with “the washing of water by the word“:

Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:26  That he might sanctify and cleanse it with the washing of water by the word,

These are the inspired words from the holy spirit via the pen of the apostle Paul concerning physical water baptism:

1Co 1:17  For Christ sent me not to baptize, but to preach the gospel [the “washing of water by the word”]: not with wisdom of words, lest the cross of Christ should be made of none effect.

The circumcision that puts away and overcomes our flesh is not outward circumcision. It is the inward circumcision of our hearts that cuts  off and overcomes our flesh. In the same way outward water baptism does not cleanse us from our sins. It is “the washing of water by the Word which does “sanctify and cleanse” us.

It is not adding one word to the Word of God to realize that being outwardly anointed with oil in no way gives us the true anointing which heals us. This  is what heals us:

Psa 107:20  He sent his word, and healed them, and delivered them from their destructions.

Christ is t​he Word of God:

Joh 1:1  In the beginning was the Word, and the Word was with God, and the Word was God.
Joh 1:2  The same was in the beginning with God.
Joh 1:3  All things were made by him; and without him was not any thing made that was made.
Joh 1:4  In him was life; and the life was the light of men.

There were events in Christ’s ministry which pointed to this “time of reformation” including the time that He healed the centurion’s servant without even touching him, let alone anointing him with oil:

Mat 8:5  And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,
Mat 8:6  And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
Mat 8:7  And Jesus saith unto him, I will come and heal him.
Mat 8:8  The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only [Psa 107:20], and my servant shall be healed. [“The Word” is the ‘oil’ of the word of Zechariah 4:12.]
Mat 8:9  For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
Mat 8:10  When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. [This centurion saw no need for his servant to be physically ‘anointed with oil’ to be healed. All he wanted was for Christ to “send His word and heal” his servant ​(Psa 107:20).​]

Mat 8:13  And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

It is the same today. There are few in the church who are given the faith to relinquish all the rituals to which they are so attached by their upbringing and church traditions, which are nothing more that “traditions of men” even if they were kept by the early church which was still offering blood sacrifices. Remember the apostles themselves were not even converted until the day of Pentecost. Look at what Christ said to Peter the night of His apprehension of the Jews. These words were spoken to Peter and all the apostles after spending three and a half years ministering with Christ:

Luk 22:31  And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat:
Luk 22:32  But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

This was the same night Christ told all His disciples:

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now.

I will close with this… If we are going to insist that everything that was done in “the time of reformation,”  then we must resume offering blood sacrifices for our sins as the apostles themselves did in the book of Acts. It was the apostle James who asked the apostle Paul to pay for the offerings of four men who had a vow, and it was the apostle Paul who had agreed to the words of the letter to the Gentiles in Acts 15, who was more than willing to do so because he agreed ​(​for a​ time)​ to the conclusion of “us and the holy spirit” that the Gentiles did not need to keep the law of Moses, but the Jews were not yet able to bear that Truth:

Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law [of Moses]:
Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? the multitude must needs come together: for they will hear that thou art come.
Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

This is all before the revelations of Paul’s prison epistles in which the Lord finally decided it was time to begin to show us some of the “many things [we] cannot bear” until He decides that it is time to begin to open our eyes and ears to the spiritual meaning of His spiritual words:

Joh 6:63  It is the spirit that quickeneth; the flesh [being ritually anointed] ​profiteth nothing: the words that I speak unto you [will anoint, cleanse and heal you spiritually], they are spirit, and they are life.

I pray you are given to bear these “many things” the Lord has said to us since the earliest days of the New Testament church.

YbiChrist,
Mike

Jer 29:15-32  They… Have Spoken Lying Words In My Name

[Study Aired January 23, 2022

Jer 29:15  Because ye have said, The LORD hath raised us up prophets in Babylon;
Jer 29:16  Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;
Jer 29:17  Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.
Jer 29:18  And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:
Jer 29:19  Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD.
Jer 29:20  Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:
Jer 29:21  Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
Jer 29:22  And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;
Jer 29:23  Because they have committed villany in Israel, and have committed adultery with their neighbours’ wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the LORD.
Jer 29:24  Thus shalt thou also speak to Shemaiah the Nehelamite, saying,
Jer 29:25  Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
Jer 29:26  The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
Jer 29:27  Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
Jer 29:28  For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.
Jer 29:29  And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
Jer 29:30  Then came the word of the LORD unto Jeremiah, saying,
Jer 29:31  Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
Jer 29:32  Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.

This section of scripture is addressed to “The king that sits upon the throne of David and… all the people that dwelleth in this city [Jerusalem], and of your brethren that are not gone forth with you into captivity.”

The king sitting on the throne of David at the time of this writing was the evil king, Zedekiah. Zedekiah was placed upon the throne of David by the Babylonian king, Nebuchadnezzar. In this particular case “the king that sitteth upon the throne of David” signifies our old man who is sitting on the throne of David in our hearts and minds before he is dethroned and destroyed by the brightness of the truth of Christ when we are finally given eyes that see and ears that hear. “The throne of David” is the throne of Christ, and this is the fate of this evil king within us who is usurping the Lord’s throne which is in our hearts and minds:

2Th 2:1  Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him,
2Th 2:2  That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand.
2Th 2:3  Let no man deceive you by any means: for that day shall not come, except there come a falling away first, [We are made to realize that we are in bed with the great whore.] and that man of sin be revealed, the son of perdition; [Our man of sin is revealed only after we acknowledge we are in bed with the great whore.]
2Th 2:4  Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. [sitting on the throne of David]
2Th 2:5  Remember ye not, that, when I was yet with you, I told you these things?
2Th 2:6  And now ye know what withholdeth [G2722: katecho, hold back] that he might be revealed in his time.
2Th 2:7  For the mystery of iniquity doth already work: only he who now letteth [G2722: katecho, hold back]will let, until he be taken out of the way.
2Th 2:8  And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:
2Th 2:9  Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
2Th 2:10  And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
2Th 2:11  And for this cause God shall send them strong delusion, that they should believe a lie: [that they need not go into Babylon nor fulfill the seven last plagues]
2Th 2:12  That they all [the “old man” in “every man”] might be damned who believed not the truth, but had pleasure in unrighteousness.

“That ye be not… troubled… by spirit, nor by word, nor by letter as from us… that the day of Christ is at hand” is speaking of the first resurrection, the redemption of the purchased possession and not just the earnest of the spirit of that promise.  What has happened within this fellowship is not new. The same perverse spirit was alive and well when this epistle was written. There were already those who were teaching that the kingdom of God within was itself the first resurrection.

2Ti 2:17  And their word will eat as doth a canker: of whom is Hymenaeus and Philetus;
2Ti 2:18  Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some.

The Greek word ‘katecho’ in 2Thessalonians 2:6-7 is the same word translated as ‘hold’ in this verse:

Rom 1:18  For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold [G2722: katecho, to restrain] the truth in unrighteousness;

The “man of sin” who occupies Christ’s throne in our hearts and minds ‘restrains’ and holds back the Truth in unrighteousness and in many self-righteous, false, lying doctrines such as “the day of Christ is at hand”. The kingdom of God certainly is at hand within, but the day when “the Lord and His Christ” will rule the kingdoms of this world has not yet arrived, and we are with patience waiting for it:

Rom 8:22  For we know that the whole creation groaneth and travaileth in pain together until now.
Rom 8:23  And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
Rom 8:24  For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
Rom 8:25  But if we hope for that we see not, then do we with patience wait for it.

That is why this 29^th chapter of Jeremiah also addresses all the false prophets in both Babylon and in Jerusalem which were then under the yoke of the king of Babylon. This is the chapter of Jeremiah which informs us that we cannot come out of Babylon until seventy years are fulfilled, just as we are told in the book of Revelation that we cannot come out of Babylon until the seven plagues of the seven angels are being fulfilled. Here are these two prophecies side by side:

Jer 29:10  For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.

Rev 15:8  And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled.

Now let’s carefully notice the tenses in these two verses.  The Hebrew first:

Jer 29:10  For thus saith^{H559 [H8804, Qal Stem]} the LORD^H3068, That after^H6310 seventy^H7657 years^H8141 be accomplished^{H4390 [H8800, Qal Stem]} at Babylon^H894 I will visit^{H6485 [H8799, Qal Stem]} you, and perform^{H6965 [H8689, Hiphil]} my good^H2896 word^H1697 toward you, in causing you to return^{H7725 [H8687, Hiphil]} to this place^H4725.

The first three verbs are not in the future tense as it seems to appear, but they are all in the Qal Stem, which is the Hebrew equivalent of the aorist tense. The last two verbs are Hiphil, and Hiphil is simply the causative of the Qal Stem.

Here is the TVM definition of Hiphil:

H8818
Hiphil

1. a) Hiphil usually expresses the “causative” action of Qal -See [H8851]

So, everything said in Jeremiah 29:10 is an ongoing process being caused by the Lord Himself.  The same is true in the Greek aorist tense as it concerns Revelation 15:8:

Rev 15:8  And^G2532 the temple^G3485 was filled^{G1072 [G5681, aorist tense]} with smoke^G2586 from^G1537 the glory^G1391 of God^G2316, and^G2532 from^G1537 his^G846 power^G1411; and^G2532 no man^G3762 was able^{G1410 [G5711, imperfect tense]} to enter^{G1525 [G5629, aorist tense]} into^G1519 the temple^G3485, till^G891 the seven^G2033 plagues^G4127 of the seven^G2033 angels^G32 were fulfilled^{G5055 [G5686, aorist tense].}

The first verb and the last two verbs are in the aorist tense. The “no man was able” is in the imperfect tense because it is speaking of what is taking place within the verbs which are in the aorist tense. In other words, what we are being told is that ‘the temple is being filled with smoke from the glory of God… and no man is able to enter into the temple until the seven plagues of the seven angels are being fulfilled.’

Indeed, our salvation is a process, and we are all “waiting for the manifestation of the sons of God” at the future time of “the redemption of the purchased possession”, which we possess now only as a sure “promise” of God in “the earnest of the spirit”:

Eph 1:13  In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Eph 1:14  Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

So where is Babylon mentioned in Revelation 15:8? It is mentioned in the statement that “no man was able to enter into the temple till the seven plagues of the seven angels were fulfilled.” It is in the very next chapter we are informed that the very last of those “seven last plagues”, which must be fulfilled in our own lives before we can ‘enter into the temple’ in heavenly Jerusalem, is the judgment of “great Babylon” within each of us:

Rev 16:17  And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done.
Rev 16:18  And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth [Psa 107:27 – “wits’ end”], so mighty an earthquake, and so great.
Rev 16:19  And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath.
Rev 16:20  And every island fled away, and the mountains were not found.
Rev 16:21  And there fell upon men a great hail out of heaven, every stone about the weight of a talent: and men blasphemed God because of the plague of the hail; for the plague thereof was exceeding great.

That “voice out of the temple of heaven from the throne” that says “it is done” is all said in the aorist tense, which means it is the same as saying ‘No man could enter the temple until the seven plagues of the seven angels are being fulfilled.’

Rev 16:17  And^G2532 the seventh^G1442 angel^G32 poured out^{G1632 [G5656, aorist tense]} his^G846 vial^G5357 into^G1519 the air^G109; and^G2532 there came^{G1831 [G5627, aorist tense]} a great^G3173 voice^G5456 out of^G575 the temple^G3485 of heaven^G3772, from^G575 the throne^G2362, saying^{G3004 [G5723, present tense],} It is done^{G1096 [G5754, perfect tense].}

The first two verbs are in the aorist tense and the last two, the present tense and the perfect tense, are being expressed within the context of what is taking place within the aorist tense.

The seven seals, seven trumpets, and seven vials of the book of Revelation flesh out the meaning of ‘being brought to our wits’ end’ before we can enter into our desired haven, which ‘’haven” is our heavenly temple of Revelation 15:

Psa 107:24  These see the works of the LORD, and his wonders in the deep.
Psa 107:25  For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.
Psa 107:26  They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.
Psa 107:27  They reel to and fro, and stagger like a drunken man, and are at their wits’ end [an “earthquake such as was not since men were upon the earth” (Rev 16:18)].
Psa 107:28  Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.
Psa 107:29  He maketh the storm a calm, so that the waves thereof are still.
Psa 107:30  Then are they glad because they be quiet; so he bringeth them unto their desired haven [“The temple” (Rev 15:8)].
Psa 107:31  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

Notice the events which must occur in this very order. “Then they cry to the Lord in their trouble…” We cannot cry to the Lord until we are brought into great trouble, “a great earthquake… the stormy winds which lift up the waves” of life which brings us to our “wits’ end”.

Only ‘then does the Lord calm the storms of our lives and make the waves still’, and only “Then are [we] glad and the Lord brings us to our desired haven, which is our rest in Him (Heb 4:1-4) and in knowing that “all things work together for [our] good” if we are indeed “the called according to His purpose” (Rom 8:28).

Being brought to our old man’s wits’ end is called a “wonderful work of God”. As Revelation 16 demonstrates, we do not see it as such at first. While we are rooted and grounded in Babylon, we all blaspheme God because of the plague of the hail. We just naturally do so because of what the hail is doing to all the lies which dominate our heavens at that time of judgment in our lives:

Isa 28:17  Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.

The hail and the waters are both the truths of the Word of God. They both symbolize the doctrines of Christ which oppose, burn up and destroy all the lies of the adversary, which are so cherished by our self-righteous old man:

Jer 5:14  Wherefore thus saith the LORD God of hosts, Because ye speak this word, behold, I will make my words in thy mouth fire, and this people wood, and it shall devour them.

As counterintuitive as it sounds, the ‘hail’ and the ‘fire’ both accomplish the same thing. They both destroy all the lies to which our old man is so attached.

Joh 4:14  But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.

Rev 21:6  And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

Jeremiah typifies all who are faithful to the Lord’s words today. The Lord’s true prophets “do the things [He] says”:

Luk 6:46  And why call ye me, Lord, Lord, and do not the things which I say?
Luk 6:47  Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
Luk 6:48  He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it:  for it was founded upon a rock.
Luk 6:49  But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

Christ, along with His doctrine, is the ‘Rock’ upon which we must build our spiritual house.

1Co 10:4  And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.

We build that ‘house’ by remaining faithful to His Words in all things. No prophet of Christ ever asks for money but gives to others what has been freely given to him:

Mat 10:7 And as ye go, preach, saying, The kingdom of heaven is at hand.
Mat 10:8  Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.

No true prophet of Christ ever sets dates:

Mat 25:13  Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.

No true prophet of Christ will ever take up a sword to defend himself:

Mat 26:52  Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword.

A true prophet of Christ does not talk around loving your enemies and attempt to parse foreign enemies from domestic enemies. A true prophet of God loves all men of all time.

Mat 5:43  Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
Mat 5:44  But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;

A true prophet of God follows in the footsteps of our Lord:

1Pe 2:21  For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

Our Lord “broke the sabbath” (Mat 12:1-8 and Joh 5:18). He did not appear on the first day of the feast of Tabernacles, therefore He did not keep the holy days properly (Joh 7:8-9).

Mat 12:1  At that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.
Mat 12:2  But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day.
Mat 12:3  But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him;
Mat 12:4  How he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?
Mat 12:5  Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless?
Mat 12:6  But I say unto you, That in this place is one greater than the temple.
Mat 12:7  But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless.
Mat 12:8  For the Son of man is Lord even of the sabbath day.

Joh 5:17  But Jesus answered them, My Father worketh hitherto, and I work.
Joh 5:18  Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.

Christ did not disagree with the Pharisees. He agreed with them that He, like David, ate “that which was not lawful for him to eat”. He agreed with the Pharisees that He, like the priests, “profaned the sabbath”. What was His defense…? “In this place is one greater than the temple… [and] the Son of Man is Lord even of the Sabbath day.” That is another way in which Christ was “like unto [Moses]”. He was a reformer, and the settled establishment hated Him and His “time of reformation”:

Heb 9:10  Which stood [the tabernacle of Moses, verse 6] only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Paul followed in Christ’s steps and admonished the Galatians and the Colossians against keeping days, months, times and years… the traditions of men (Gal 4:9-10 and Col 2:8).

Gal 4:9  But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements [G4747: stoicheion], whereunto ye desire again to be in bondage?
Gal 4:10  Ye observe days, and months, and times, and years.
Gal 4:11  I am afraid of you, lest I have bestowed upon you labour in vain.

Col 2:8  Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments [G4747: stoicheion, traditions of men] of the world, and not after Christ.

Jeremiah, as a type of our Lord and His Christ, has been proven beyond any doubt to be a true spokesman for the Lord. Not only has he led an exemplary life, but every prophecy he has ever made over many years has come to pass, and this is what all who claim to be God’s people should know about those who claim to speak for God:

Deu 18:20  But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
Deu 18:21  And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?
Deu 18:22  When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

Deu 13:1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder,
Deu 13:2  And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them;
Deu 13:3  Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul.

If a prophesy does come to pass, if that prophet is telling you to worship ‘another Jesus’ do not listen to that prophet.

2Co 11:4  For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with [G430: anechomai, hold oneself up against] him.

Knowing that the Lord always has and always will make good on His Word, Jeremiah admonishes his own people:

Jer 29:15  Because ye have said, The LORD hath raised us up prophets in Babylon;
Jer 29:16  Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;
Jer 29:17  Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.

This is the second time the Lord inspired Jeremiah to use this phrase, “vile figs”. The first time is:

Jer 24:1  The LORD shewed me, and, behold, two baskets of figs were set before the temple of the LORD, after that Nebuchadrezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the princes of Judah, with the carpenters and smiths, from Jerusalem, and had brought them to Babylon.
Jer 24:2  One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.

The Lord in His patience and His mercy and for our benefit is given to repeating Himself. Here is what He says about these “vile figs” in chapter 24:

Jer 24:3  Then said the LORD unto me, What seest thou, Jeremiah? And I said, Figs; the good figs, very good; and the evil, very evil, that cannot be eaten, they are so evil.
Jer 24:4  Again the word of the LORD came unto me, saying,
Jer 24:5  Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good [Rom 8:28].
Jer 24:6  For I will set mine eyes upon them for good, and I will bring them again to this land: and I will build them, and not pull them down; and I will plant them, and not pluck them up.
Jer 24:7  And I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God: for they shall return unto me with their whole heart.

These ‘good figs’ which are carried away into Babylon “for their good” are those who “love God and are the called according to His purpose”. Of themselves they are no better than the evil figs. They are “given a heart to know [the Lord]”.

Rom 8:28  And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
Rom 8:29  For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
Rom 8:30  Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Just like Jeremiah, “we know that all things work together for good to them that love God [and] are the called according to His purpose.”

“We know” that all things work together for good to them who love God…” but knowing that fact necessitates the Lord also knows who does not love God and who are not “the called according to His purpose, to be “the firstborn among many brothers”.

“We know” that the Lord has all our days “written in [His] book… before the world began.” He knows in advance who will be His “firstfruits unto God and to the Lamb” (Psa 139:16, 2Ti 1:9, Tit 1:2, Rev 14:4). For any of that to be true, then He also knows in advance those who are not His in this age. Those who are not His in this age include these “evil figs”, and this is what He is doing with all who are not given to come back out of Babylon to rebuild His temple:

Jer 24:8  And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt:
Jer 24:9  And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
Jer 24:10  And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.

“The hundred and forty and four thousand… firstfruits unto God and the Lamb” must “wash their robes and make them white in the blood of the Lamb” just like the “great multitude which no man can number” (Revelation 14). So also must “the good figs” endure much of the same punishments as the evil figs. The only difference is that God has determined in advance that the good figs would endure their judgment first.

In chapter 24 we are simply told that if we will simply accept the Lord’s chastening grace and acknowledge our trespasses and our self-righteous iniquity and repent, then the Lord will show us His mercy and drag us back to Himself in “this present time” (Rom 8:18). There is no mention of false prophets in chapter 24.

Chapter 28 deals with the false prophet, Hananiah, who tells the people he is speaking for the Lord while denying the words of the Lord by Jeremiah. In this 29^th chapter it is revealed that there are false prophets even among those who were carried away captives into Babylon. Let’s begin at verse 15 again:

Jer 29:15  Because ye have said, The LORD hath raised us up prophets in Babylon;
Jer 29:16  Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;
Jer 29:17  Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.
Jer 29:18  And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and an hissing, and a reproach, among all the nations whither I have driven them:

Compare these words concerning the “vile figs” with what is said of these same “bad figs” of chapter 24:

Jer 24:8  And as the evil figs, which cannot be eaten, they are so evil; surely thus saith the LORD, So will I give Zedekiah the king of Judah, and his princes, and the residue of Jerusalem, that remain in this land, and them that dwell in the land of Egypt:
Jer 24:9  And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse, in all places whither I shall drive them.
Jer 24:10  And I will send the sword, the famine, and the pestilence, among them, till they be consumed from off the land that I gave unto them and to their fathers.

It is almost the exact same admonition, and He again admonishes us for having ears that cannot hear and eyes that cannot see:

Jer 29:19  Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD.
Jer 29:20  Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:
Jer 29:21  Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
Jer 29:22  And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;
Jer 29:23  Because they have committed villany in Israel, and have committed adultery with their neighbours’ wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the LORD.

Nebuchadnezzar “roasted” both of these false prophets, Zedekiah and Ahab, in the fire for “speaking lying words in [the Lord’s] name”. The physical adultery of these false prophets typifies their and our infidelity to the Lord’s words:

Eze 16:17  Thou hast also taken thy fair jewels of my gold and of my silver [the Truth], which I had given thee [the doctrines of Christ], and madest to thyself images of men [false doctrines, lying words], and didst commit whoredom with them,

Inwardly and outwardly we must contend with false prophets and false doctrines which hate the Truth given to our new man. These false prophets and these false doctrines become our very personal enemies, the stumbling block of our self-righteous iniquity, whose bitterness toward the “fair jewels” of the Truth within us, leads those lying spirits to seek to have the Truths within us incarcerated and  bound up in such a way that Christ within us cannot be seen nor heard.

Rom 1:18  For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold [G2722: katecho, hold back, restrain] the truth in unrighteousness;

The apostle Paul was just such a person who, as Saul of Tarsus, was zealous for the law of Moses and wanted to incarcerate and destroy any who preached the doctrines of Christ. Saul of Tarsus wanted to hold back the Truth.

Act 22:4  And I persecuted this way unto the death, binding and delivering into prisons both men and women.
Act 22:5  As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished.

Such is that very same spirit which was in Shemaiah the Nehelamite hundreds of years before Saul of Tarsus began his campaign against the disciples of Christ:

Jer 29:24  Thus shalt thou also speak to Shemaiah the Nehelamite, saying,
Jer 29:25  Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
Jer 29:26  The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
Jer 29:27  Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
Jer 29:28  For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.
Jer 29:29  And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
Jer 29:30  Then came the word of the LORD unto Jeremiah, saying,
Jer 29:31  Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
Jer 29:32  Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.

In the Old Testament true prophets were known by whether their prophecies came to pass. This prophecy concerning Shemaiah was one more proof of Jeremiah’s prophetic credentials. In the New Testament true prophets are known by whether they are faithful to “that which has been written”:

1Co 4:6  Now these things, brothers, I applied to myself and Apollos for your sakes, so that in us ye might learn not to think above that which is written, so that ye may not be puffed up, one over the one against the other. (ACV)

“That which is written” is what Paul called “the demonstration of the spirit and of power”:

1Co 2:4  And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power:

Christ words are spirit:

Joh 6:63  It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you [“that which is written” (1Co 4:6)], they are spirit, and they are life.

The “demonstration of the spirit” simply shows that we are “not thinking above that which is written” (1Co 4:6). The “demonstration of the spirit and power” is the God-given strength to stand true to Christ and His doctrines with no fear of what men might think or do.

It is not given to New Testament prophets to prophesy as Jeremiah did of the imminent death of false prophets who withstand our words of Truth. Instead, this is what New Testament prophets are instructed as it relates to those who withstand us:

1Co 4:5  Therefore do not judge anything before time, until the Lord comes who will both bring to light the hidden things of darkness, and make public the deliberations of the hearts. And then praise will come to each man from God.
1Co 4:6  Now these things, brothers, I applied to myself and Apollos for your sakes, so that in us ye might learn not to think above that which is written, so that ye may not be puffed up, one over the one against the other. (ACV)

The fact is that neither Christ nor Paul ever thought above that which is written, inasmuch as Christ and His reformation was prophesied in the Old Testament:

Deu 18:15  The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;
Deu 18:16  According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.
Deu 18:17  And the LORD said unto me, They have well spoken that which they have spoken.
Deu 18:18  I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.
Deu 18:19  And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.
Deu 18:20  But the prophet, which shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die.
Deu 18:21  And if thou say in thine heart, How shall we know the word which the LORD hath not spoken?
Deu 18:22  When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

“I will put My words in His mouth” is not saying “I will have Him to repeat what I have given to you, Moses.” Yet twice Moses is inspired to tell us that the Messiah would be “Like unto me”. What does that mean? How was Christ “like unto [Moses]”? The answer is that both came to bring men into a covenant with God. Moses brought the old covenant to the physical nation of Israel. Christ brought the New Testament, the new covenant, to the same people, and when they rejected Him He then went to the Gentiles and declared that being the seed of Abraham, being a Jew and being circumcised was now all of the spirit, in the heart:

Joh 4:23  But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.
Joh 4:24  God is a Spirit: and they that worship him must worship him in spirit and in truth.

Rom 2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

This same rule of the spirit applies to all the false prophets of our day. We do not prophesy of imminent death for each of the “many false prophets [who] have gone out into the world”:

1Jn 4:1  Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

The prophets of the New Testament simply repeat “that which is written”, and it is “that which is written” which “heaps coals of fire upon their heads”:

Rom 12:20  Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.

The prophets of the New Covenant simply “try the spirits to see whether they are of God”. If they are not of God, then the ‘death’ of modern false prophets who speak in the Lord’s name when their words contradict our Lord’s Words and His doctrines, comes to them as it has come to our own old man whose works were “tried in the fire” of “that which is written”:

1Co 3:13  Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.

“Every man” includes both those who are being judged in “this present time” as well as those who are ‘in danger of Gehenna fire’, which is ‘the lake of fire’. It is also called ‘the second death’:

Mat 5:22  But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell [Greek: Gehenna] fire.

Mar 3:29  But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation [“the resurrection of damnation” (Joh 5:29 Greek: krisis, judgment)]:

Joh 5:27  And hath given him authority to execute judgment also, because he is the Son of man.
Joh 5:28  Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,
Joh 5:29  And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation [Greek: ‘krisis’, judgment].

Those who are partakers of this new covenant are also instructed on how they are to know who is speaking the words of the Lord and who is not speaking for the Lord:

1Jn 4:2  Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God:
1Jn 4:3  And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world.

The “many false prophets [who] have gone out into the world” will often tell you the antichrist is a man who will arise on this earth only in the last generation before the thousand-year reign of Christ. The Truth is that “even now there are many antichrists”, and there have been “many antichrists” since the days of the original twelve apostles:

1Jn 2:18  Little children, it is the last time: and as ye have heard that antichrist shall come,  even now are there many antichrists; whereby we know that it is the last time.
1Jn 2:19  They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

The God’s Word translation make verse 19 more understandable:

1Jn 2:18  Children, it’s the end of time. You’ve heard that an antichrist is coming. Certainly, many antichrists are already here. That’s how we know it’s the end of time.
1Jn 2:19  They left us. However, they were never really part of us. If they had been, they would have stayed with us. But by leaving they made it clear that none of them were part of us. (GW)

The false prophets who “have gone out into the world” almost all confess that Jesus was a real historic person who lived in a body of flesh and bones. So, what does John mean when He tells us that “every spirit that confesses that Jesus is come in the flesh is of God”? He tells us in the very next verse that He means Jesus is “even now” living His life in us:

1Jn 4:4  Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.
1Jn 4:5  They are of the world: therefore speak they of the world, and the world heareth them. [Because they are not faithful to “that which is written”]
1Jn 4:6  We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.

1^st John 4:6 displays the spirit that was in Jeremiah. Jeremiah knew that he was faithful to what the Lord told him to speak to the people, and he dared to stand on his calling. The apostle John never shied away from using the first-person pronouns ‘we’ and ‘us’ when referring to the Lord’s true prophets:

1Jn 4:6  We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth, and the spirit of error.

Just agreeing with the apostle John will bring you to be hated of all men just as our Lord was who also “spoke… with authority” and not as the ecumenical false prophets of His day:

Mat 7:28  And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
Mat 7:29  For [G1063: ‘gar’, because] he taught them as one having authority, and not as the scribes.

Mat 10:22  And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved.

Mat 10:25  It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

Joh 15:18  If the world hate you, ye know that it hated me before it hated you.

Being hated of all men for Christ’s name’s sake is a good place to be. We are not the litmus test of truth in and of ourselves. We are the litmus test of truth because we “try the spirits [by] that which is written”.

Psa 107:31  Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

Here are the verses for next week’s study:

Jer 30:1  The word that came to Jeremiah from the LORD, saying,
Jer 30:2  Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
Jer 30:3  For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
Jer 30:4  And these are the words that the LORD spake concerning Israel and concerning Judah.
Jer 30:5  For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.
Jer 30:6  Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
Jer 30:7  Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.
Jer 30:8  For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:
Jer 30:9  But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
Jer 30:10  Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.
Jer 30:11  For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
Jer 30:12  For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.

Heb 9:6-10 – Part 4  “Until the time of Reformation”

[Study Aired December 17, 2020]

Heb 9:6  Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. 
Heb 9:7  But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
Heb 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
Heb 9:9  Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 
Heb 9:10  Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

This next section of Hebrews 9 we will study concludes with the statement, “until the time of reformation.” The events that unfold in “the sanctuary” and within the “holiest of all” (Heb 9:1-5) are typical (1Co 10:11, 1Pe 1:12) of what is required for the elect to experience a true “time of reformation” that has yet to come to all the world and will manifest in its completion for those who will be blessed to be granted to be in the first resurrection (Rev 20:6-7, 1Jn 4:17, Luk 12:49).

Rev 20:6  Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years.
Rev 20:7  And when the thousand years are expired, Satan shall be loosed out of his prison,

1Jn 4:17  Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world [Luk 13:32].

Luk 12:49  I am come to send fire on the earth; and what will I, if it be already kindled?

Before the event of Gog and Magog being gathered to battle against the camp of the saints of Revelation 20:8-9, Christ shall “send his angels, and shall gather together his elect from the four winds” (Mar 13:27-37) which has an inward application at first on pentecost (Act 2:1) and an outward dispensational one as well at the time of the first resurrection (1Co 15:52). In other words, we have to do spiritual battle now against “the nations which are in the four quarters of the earth, Gog and Magog” within us if we are going to be part of “the camp of the saints…and the beloved city” spoken of in Revelation 20:9.

Rev 20:8  And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea.
Rev 20:9  And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.

Mar 13:27  And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

The true process of spiritual reformation only happens with the elect at first once the holy spirit is given (Rom 8:9). The church is being gathered over and over since that time of pentecost in order to be prepared (Luk 3:4) for the first resurrection. Today, God’s elect are to keep ourselves ready for when “the master of the house cometh”. “Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning: Lest coming suddenly he find you sleeping. And what I say unto you I say unto all, Watch.” (Mat 13:35-37).

The marriage supper has yet to occur but our hearts are to always be ready in anticipation of the bridegroom who is at the door (Mat 25:6-10). If we are granted to endure until the end of our life with that readiness of mind, we will be of those who can say “the marriage of the Lamb is come, and his wife hath made herself ready” (Rev 19:7). If we are physically watching for Christ to return at “at even, or at midnight, or at the cockcrowing, or in the morning“, we are missing the point of the parable of the foolish and wise virgins who all had to be wakened out of sleep. It was only the elect who were granted that extra oil in order to see and be ready at every hour for when the bridegroom comes. That oil is what God grants His people to purchase at an appointed time (Rev 3:18, Eph 1:11) and witnesses to the world that the marriage supper was only meant to be for a specific small remnant whose trials and suffering are all working together for good because of the love of God being shed abroad in our hearts so His purpose can be accomplished within His workmanship which we are (Rom 8:28, Rom 5:5, Luk 12:32, Joh 13:35, Eph 2:10).

Any reformation that has happened to Israel of old, or to the world in general also, during the thousand year rule of the saints is only typical of the true spiritual reformation that will occur in the lake of fire. It will take God’s fiery words that will be accompanied with judgment of the world through God’s elect (1Co 6:3) at the great white throne judgment in order to bring about a time of true spiritual reformation at the second resurrection.

The offering of both “gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience” (of verse 9) represents the self-righteous works of our flesh which, although they were “a figure for the time then present“, that service we performed, like the rich wrong ruler (Mat 19:20-21), could not perfect us “as pertaining to the conscience“.

Mat 19:20  The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
Mat 19:21  Jesus said unto him, If thou wilt be perfect [‘if you will be reformed‘], go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

Regardless, the contrast was deemed necessary by our Creator just as the thousand-year period, which is an undetermined amount of time and is necessary for those who remain on the earth when Christ returns, to demonstrate that no matter how idyllic a relationship we may think we have with Christ in our lives, where we even gave gifts and sacrifices and did many wonderful works, at the end of the day the heart of man cannot be changed through those works, and therefore the conscience is not cleansed (Joh 8:31-32, Mat 19:22) resulting in rebellion which was the occasion against the flesh which God had predestined and sought out against the world from the beginning (Gen 3:6).

Joh 8:31  Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
Joh 8:32  And ye shall know the truth, and the truth shall make you free.

Mat 19:22  But when the young man heard that saying, he went away sorrowful: for he had great possessions [“gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience”].

During that symbolic thousand-year period of time the elect in type and shadow are represented by the manna that fell in the wilderness back in Moses’ day and was used to show Israel (the world) what God already knows is in their hearts, just like Adam and Eve in the garden (Mat 16:13-15, Exo 16:23-24, Joh 6:51, Rev 21:2). The ultimate time of reformation for which we long, is typified by the last great day of the feast and called the great white throne judgment, lake of fire or second resurrection (Rev 20:8, Deu 8:16-20, Rev 20:10-15).

(Israel of old asks the same question of the manna that was given by Christ [Mat 16:13], the true bread of life of John 6:32-35 and James 1:17)

Deu 8:16  Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
Deu 8:17  And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth [Php 3:9].
Deu 8:18  But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day [Php 3:9].

The only thing that can perfect us is the gift of being dragged to Christ where we will be saved by grace through faith (Joh 6:44, Eph 2:8-9) and Christ’s life is contrasted in the old covenant with “meats and drinks, and divers washings, and carnal ordinances” that were all imposed on Israel “until the time of reformation” which can only come about at that day (Joh 14:20) when the true reformer within us, Jesus Christ (Rom 8:9), works in us both to will and to do of God’s predestined work which He had purposed for us from the foundation of the world (Php 2:12-13, Eph 1:4).

Joh 6:44  No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

Eph 2:8  For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:
Eph 2:9  Not of works, lest any man should boast [Mat 7:22].

Joh 14:20  At that day ye shall know that I am in my Father, and ye in me, and I in you.

Php 2:12  Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.
Php 2:13  For it is God which worketh in you both to will and to do of his good pleasure.

Eph 1:4  According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

Going from those dead works and being cleansed in our conscience by our high priest Jesus Christ (Joh 8:36, 1Jn 2:1-2) is the difference between spiritual life and death, and it is offered to very few in this life (Mat 22:14) as typified by Joseph. The honor is to be in the blessed and holy first resurrection so we can explain to all of humanity, as Joseph did in type and shadow with his brothers, what God’s unwavering purpose has always been for everyone which was intimately connected with clearing the conscience, which Joseph was attempting to do for his brothers with this statement (Gen 45:5):

Gen 45:5  Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

In type and shadow, Joseph is that advocate for his brothers, of which we read in 1John 2:1-2 and 1John 3:20), just as we will be if we are blessed to endure until the end believing and enduring through the much tribulation of this life (Act 14:22, Php 1:29, 2Ti 2:12, Mat 24:13) so that we can be those saviours who come up on mount Zion to judge the mount of Esau (Oba 1:21). These words of Joseph in Genesis 45:5 did not convert his brothers in type and shadow, but were more representative of the loaves and fishes Christ gave to his disciples in the early going (Joh 6:25-27, Tit 3:8). The manna (physical healings and needs met) that we will provide for the world during the thousand-year reign will likewise not be used to convert but rather set the stage for the lake of fire, which will be the true beginning point for the worlds “time of reformation“.

Heb 9:6  Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Heb 9:7  But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

When the Jews who believed on Christ met Him in “the temple” (Joh 8:2, Joh 8:31), it is somewhat akin to the works  of the “first tabernacle, accomplishing the service of God” (the many good and wonderful works that we do for Christ [Mat 7:22]), in the sense that it is only through continuing in the truth (Joh 8:31-32) that the truth can set us free.  However, what we don’t understand (until such time we do) is that continuing in Christ can only ever be accomplished through Christ, which is why it is written: “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people“.

Joh 8:2  And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

Joh 8:31  Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed;
Joh 8:32  And ye shall know the truth, and the truth shall make you free.

What Christ said to those Jews who believed on him was reiterated with this same principle of continuing with Christ but said differently in these verses:

Joh 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you (which correlates with “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people“).
Joh 6:54  Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.
Joh 6:55  For my flesh is meat indeed, and my blood is drink indeed.
Joh 6:56  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
Joh 6:57  As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.
Joh 6:58  This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.
Joh 6:59  These things said he in the synagogue, as he taught in Capernaum.
Joh 6:60  Many therefore of his disciples, when they had heard this, said, This is an hard saying; who can hear it (Mat 22:14)?
Joh 6:61  When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you?

[our flesh is offended by these words of Christ if the spirit of God is not in us giving us the power and the boldness to enter into the “holiest of all” places where we drink the blood and eat the body of Christ so we can overcome our corrupt flesh and Adamic blood which is against God’s spirit (Gal 5:17)]

The priest going into “the holiest of all” “alone once every year” “not without blood” “which he offered for himself, and for the errors of the people” all symbolize for us what Christ has been doing since Pentecost for those with whom He has been working, cleansing our conscience as we die daily as He gives us the power through His blood [His word that quickens us (Joh 17:17, Joh 6:63)] to be washed with the word (Heb 9:14-23, Eph 5:24-26).

Heb 9:14  How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
Heb 9:15  And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
Heb 9:16  For where a testament is, there must also of necessity be the death of the testator.
Heb 9:17  For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth [Joh 16:7].
Heb 9:18  Whereupon neither the first testament was dedicated without blood.
Heb 9:19  For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
Heb 9:20  Saying, This is the blood of the testament which God hath enjoined unto you.
Heb 9:21  Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
Heb 9:22  And almost all things are by the law purged with blood; and without shedding of blood is no remission [Joh 12:24, Gal 3:16, Rom 12:5, Col 1:27].
Heb 9:23  It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
Heb 9:24  For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us [“holiest of all” (Eph 2:6)]:
Heb 9:25  Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
Heb 9:26  For then must he often have suffered since the foundation of the world: but now once in the end of the world [1Jn 2:16] hath he appeared to put away sin by the sacrifice of himself.

Eph 5:24  Therefore as the church [Christ’s wife who is neither male or female (Gal 3:28)] is subject unto Christ, so let the wives be to their own husbands in every thing [both the church unto her husband Christ and wives unto their husbands as they follow Christ (1Co 11:1)].
Eph 5:25  Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
Eph 5:26  That he might sanctify and cleanse it with the washing of water by the word (Men are to lead in this washing process, and we are all to be subject unto Christ in order for it to be effective. (Joh 17:17)],

Christ made a way for us to enter into this “holiest of all” places so we could gain His peace  by putting away sin (Php 4:7), and it was done by the “high priest” “alone once every year” which symbolizes how it is through Christ and Christ “alone” (Joh 16:32-33) that we can overcome this first temple which is still standing (Heb 9:8) even now in this earnest relationship we have (Eph 5:24-26, 1Pe 3:7) where we can boldly come before the throne of grace to find help in time of need (Eph 1:14, Heb 4:16). Christ, or the high priest in type and shadow, goes into this most holy place “not without blood” which is why Christ said “Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you”. Our dying daily process in the Lord (1Co 15:31) is another way of saying, “not without blood.”

Continuing or abiding with Christ is eating “the flesh of the Son of man” and drinking “his blood”. The new covenant promises are founded on this sacrifice of Christ, and unless this seed had died (Gal 3:16), we would have had no way to be reconciled to God so we can now die daily and be baptized into His death (Rom 6:3). The elect are dying daily for that very reason so that we can be saved and used to reconcile the rest of the world through Christ and His Christ (Heb 9:16, Joh 12:24, Rom 5:10).

Christ’s life was accepted by our Father, and when He offered his life and said “but I lay it down of myself”, He acknowledged whose power it was working in Him that was making this possible: “I have power to lay it down, and I have power to take it again. This commandment have I received of my Father” (Joh 10:2, Joh 10:11, Joh 10:18, Joh 5:30, Joh 15:5, 1Ch 29:14).

Joh 10:2  But he that entereth in by the door is the shepherd of the sheep.

Joh 10:11  I am the good shepherd: the good shepherd giveth his life for the sheep [Mat 10:39].

[“Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you” We have to conclude therefore that it is through the life of Christ that we partake of that we can be nourished and given the strength to lose “his life for my sake“],

Joh 10:18  No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father [Psa 118:27].

Joh 5:30  I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

Joh 15:5  I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

1Ch 29:14  But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee [Joh 5:30, Joh 15:5].

Christ needed to be a spotless sacrifice which was made possible through the Father who gave Him the power to overcome and always do those things that were pleasing in His sight (Joh 8:29, 1Jn 3:22, what was pleasing to God was to always say “nevertheless not my will, but thine, be done” [Luk 22:42, Mat 20:23, Php 3:9]). This offering of himself by way of the blood represents the obedient life of Christ in His flesh (Eph 5:30) Who was tempted in all diverse manner yet without sin (Heb 4:15). This offering of blood is perfectly tied into the concept of the two goats and the two birds of Leviticus (Lev 16:8, Lev 14:5-7) which symbolize this symbolic moment that reads “But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people“.

Joh 8:29  And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

1Jn 3:22  And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

Luk 22:42  Saying, Father, if thou be willing, remove this cup from me: nevertheless [Php 3:9] not my will, but thine, be done.

Mat 20:23  And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Php 3:9  And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

Heb 9:8  The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:

The world cannot eat at the altar to which God has given the body of Christ access (Heb 13:10), and it is only through the “Holy Ghost^G4151” (Rom 8:9, Eph 2:18) that we can gain access to the “holiest of all” places (Heb 9:14).

Rom 8:9  But ye are not in the flesh, but in the Spirit^G4151, if so be that the Spirit^G4151 of God dwell in you. Now if any man have not the Spirit^G4151 of Christ, he is none of his.

Eph 2:18  For through him we both have access by one Spirit unto the Father.

Heb 9:14  How much more shall the blood of Christ, who through the eternal Spirit^G4151 offered himself without spot to God, purge your conscience from dead works to serve the living God?

While we are “yet standing” in the “first tabernacle” as opposed to lying dead “in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified” (Rev 11:8-9), or “while as the first tabernacle was yet standing” meaning we are still being found “having mine own righteousness” (Php 3:9), we are not at those times entering into the “holiest of all” and that is the very reason we must fight a good fight of faith and keep under ourselves and die daily, so we can be reassured in our hearts through those works which we are admonished to be careful to maintain (Tit 3:8), that we are standing in Christ alone (1Ti 6:12, 1Co 9:27, 1Co 15:31, Eph 6:13).

Rev 11:8  And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
Rev 11:9  And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.

[the world is focused on burying their own dead (Luk 9:60, Mat 23:23) and don’t see the need to be partakers of the burial of Christ as these woman who represent the church did did(Mar 16:1, Luk 23:56, Luk 24:1, Joh 19:40, Tit 3:8). Those burials which they perform in their flesh were predestined and meant to be contrasted with those who are blessed in this age to be the first to trust in God and be prepared by the Father through the works He ordained for us from the foundation of the world (Eph 2:10) so that we can rejoice now, and again I say rejoice, because the bride is making herself ready through those works that Christ is doing through us (Php 4:4, Rev 19:8)].

Luk 24:1  Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared [Rev 19:7, Mat 25:34], and certain others with them.

Tit 3:8  This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

Heb 9:9  Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 

Verse 9 of our study is at the heart and core of this chapter, as it reminds us that the works of man that are typical works, or “Which was a figure for the time then present“, do not make anyone perfect “as pertaining to the conscience“. It is only when we are granted to “press toward the mark for the prize of the high calling of God in ^G1722 Christ Jesus” that our conscience can truly be cleansed as He shows us what needs to corrected in our thinking so we can fulfill his joy and be of one mind, the mind of Christ (Php 3:14, Act 17:28, Mat 24:13, Php 2:2, 1Jn 1:5-10, Rom 2:4, Heb 10:29).

Php 3:14  I press toward the mark for the prize of the high calling of God in^G1722 Christ Jesus.

Act 17:28  For in^G1722 him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.

1Jn 1:7  But if we walk in^G1722 the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.

Rom 2:4  Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

Heb 10:29  Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? [Eph 2:18]

Heb 9:10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

There are only two types of works in God’s eyes that are unfolding on this earth, the first being “only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation“. These represent the type and shadow reformation that we see happening over and over again in the churches of Babylon that have not been given to have their foundation built on the Lord who alone can reform our hearts and minds (Mat 16:18, Joh 2:19 – It is God’s good pleasure to reform His little flock today  – Luk 12:32).

Mat 16:18  And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

Joh 2:19  Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up [reformation defined for us by Christ].

Luk 12:32  Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.

The other work that God has ordained from the foundation of the world is also “in meats and drinks” which is typified by the body and blood of Christ (Joh 6:53-56, Mat 24:35) whose body (the church Col 1:24) is spoken of as being “Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand” (Joh 8:51, Rev 1:3). This is the true “time of reformation” that the first fruits of God are experiencing as the generation that will not pass away until all these things be fulfilled in their lives (Mat 24:34).

Joh 6:53  Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man [“in meats“], and drink his blood [“and drinks“], ye have no life in you.
Joh 6:54  Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day [Rev 20:6].
Joh 6:55  For my flesh is meat indeed, and my blood is drink indeed.
Joh 6:56  He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in^G1722 him [Joh 14:20].

Joh 14:20  At that day ye shall know that I am in^G1722 my Father, and ye in me, and I in^G1722 you.

Mat 24:35  Heaven and earth shall pass away, but my words shall not pass away.

Joh 8:51  Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

Mat 24:34  Verily I say unto you, This generation shall not pass, till all these things be fulfilled.