There are many churches, bearing a great variety
of names, and holding to many shades of belief
with respect to the teachings of Jesus and his
apostles. When we consider these differences
of viewpoint it is not out of order, we think,
to inquire as to what the church really is,
and what the divine purpose is concerning it.
Is there any way of knowing which is the true
church, or do all the denominational groups
together make up the true church?
The word church does not appear in the Old Testament
and its first use in the New Testament was by
Jesus when he told Peter that "the gates
of hell" would not prevail against it.
It is a translation of the Greek word ekklesia,
which means 'a calling out', or 'a selection'.
Jesus said to his disciples, "I have chosen
you out of the world" (John 15:19). Basically,
then, the church is a company of people who,
in accepting the invitation of Christ, have
become separated from the world.
The church is not a building, although the word
church is used to denote the place where a congregation
meets. If the expression "meeting house"
were more universally used to describe the gathering
place of a congregation, it might help to lessen
some of the misunderstanding which prevails
concerning the true significance of the word
church itself.
In Jesus' ministry he used the word church only
three times: once in his remark to Peter, and
twice on another occasion when instructing his
disciples in the proper procedure for dealing
with misunderstandings which might arise among
them (Matt. 18:17). The next time the word appears
is in Acts 2:47, following the account of the
three thousand souls who accepted Christ as
a result of Peter's sermon on the Day of Pentecost.
It is a simple statement, saying merely that
"the Lord added to the church daily such
as should be saved."
In this simple statement of fact there is room
for reflection. On the Day of Pentecost alone
three thousand became identified with the 'church',
and thereafter there were daily additional converts,
yet there is no record of any formal initiation
services. All of these converts were Jewish
people, and when, under the persuasive ministry
of the apostle, they recognized that Jesus,
whom their leaders had crucified, was the Messiah
of promise, they believed on him and were baptized
for the remissions of their sins.
It was as simple as that! Later, as the number
of the disciples increased, and they assembled
for mutual edification, these groups of people
were called 'churches'. In Acts 11:22 we read
of "the church which was in Jerusalem."
In Romans 16:5 Paul extends greetings to "the
church that is in their house"- that is,
the house of Priscilla and Aquila.
From these texts we learn that in those early
days of Christianity each group of believers,
regardless of its size and location, was, considered
a church. And indeed it was a church, because
each such assembly of believers was made up
of those who, by the Gospel, had been called
to separate themselves from the world and to
follow in the footsteps of Jesus.
These individual groups bore no denominational
names, but were identified by their location,
being spa-ken of as the church at Jerusalem,
the church at Philippi, the church at Rome,
or, as in some instance, the church that held
its meetings in the home of one or another of
the believers.
In Revelation, chapters two and three, seven
churches are mentioned and identified by the
cities in which they were located and the special
messages sent to them.
There is reason to believe that these
seven churches are in a general way representative
of all believers throughout the entire age-which
is another, a broader use of the word church
as descriptive of all, in every place, whom
the Lord looks upon as being "called out"
from the world to serve him and his cause.
Jesus had in mind this broader, more general
meaning of the word when he said to Peter that
'the gates of hell' would not prevail against
the church. It is this application also that
Paul makes when, in Ephesians 1:22,23, he speaks
of Christ as being the "Head over all things
to the church, which is his body." It is
in this wise that Paul again writes about "the
church of the living God, the pillar and ground
of the truth" (1 Tim. 3:15).
In 1 Corinthians 12:12,13, Paul elaborates on
the thought of the church being the 'body' of
Christ. He says, "As the body is one, and
hath many members, and all the members of that
one body, being many, are one body: so also
is Christ. For by one Spirit are we all baptized
into one body, whether we be Jews or Gentiles,
whether we be bond or free; and have been all
made to drink into one Spirit."
How to Join
How does one join the church-the church, that
is, which was established by Jesus and the apostles?
Acts 2:47 reads, "The Lord added to the
church daily such as should be saved."
This indicates that becoming a member of the
Lord's church depends upon him (John 6:44)..
This, we believe, would be conceded by all Christian
people. But just how does the Lord add members
to his church, and what qualifications must
one possess in order to be recognized by the
Lord as belonging to his church?
Briefly, the Scriptures indicate the steps of
approach to the church as being, first, a repentant
recognition of the fact that we are members
of a sin-cursed and dying race, and could therefore
have no standing before the Lord in our own
righteousness (Mark 2:17; Acts 26:20).
Next, the acceptance of Jesus Christ as our
personal Redeemer and Savior, realizing that
only through the merit of his shed blood can
we be acceptable to God (Acts 13:38,39; 16:31;
Rom. 3:22; 5:1).
Then, upon the basis of our confidence in the
merit of the shed blood of the Redeemer, we
are invited to present ourselves in unreserved
devotion to do the will of God. We could speak
of this as making a consecration of ourselves
to God. And let us emphasize that this consecration
is made to God, not to man, nor to an organization
of men (Rom. 12:1,2).
The Scriptures are very explicit as to what
this consecration will mean in our lives. Jesus
said, "If any man will come after me [be
my disciple], let him deny himself, and take
up his cross, and follow me" (Matt. 16:24).
To deny self does not mean merely the giving
up of some petty pleasure or satisfaction for
a short period of time, or even for all time.
It is, rather, just as the expression implies,
a complete denial of self. It is the same word
that is used concerning Peter's denial of Christ-.
when he said that he did not know Jesus at all.
So to deny self is to deny ourselves the right
to recognize our own wills. We renounce our
wills and accept instead the will of God as
expressed through Christ and the Word.
And what is the divine will for those who, responding
to Jesus' invitation, deny self? It is expressed
in his further invitation, "Take up the
cross, and follow me." Jesus used the symbolism
of cross-bearing to denote going into death.
When Jesus gave this invitation he was himself
laying down his life in sacrifice. His sacrifice
was completed at Calvary when he cried, "It
is finished" (John 19:30).
Those who accept Christ's invitation to take
up their cross and follow him, likewise lay
down their lives in sacrificial service. They
are not all literally crucified, although in
the beginning of the age some were. Many suffered
martyrdom in other ways. In the case of every
follower of the Master, the will to serve and
to suffer regardless of the consequences must
and will be present.
Following in the footsteps of Jesus is described
by Paul as being "planted together [united]
in the likeness of his death" (Rom. 6:5).
Before we came to Christ we were 'dead' in trespasses
and sin. But through obedient faith in the merit
of his shed blood we are released from Adamic
condemnation. Yet we die, not as sinners, however,
but as joint-sacrificers with Jesus. Paul expressed
the thought when he wrote, "I beseech you
therefore, brethren, by the mercies of God,
that ye present your bodies a living sacrifice,
holy, acceptable to God, your reasonable service"
(Rom. 12:1).
Baptized Into Christ
In Romans 6:3, Paul wrote: "Know ye not,
that so many of us as were baptized into Jesus
Christ were baptized into his death? Therefore
we are boned with him by baptism into death,
that like as Christ was raised up from the dead
by the glory of the Father, even so we also
should walk in newness of life." The baptism
here referred to is not in water, but into Christ,
and into his death.
The word baptism in the New Testament is translated
from a Greek word meaning 'to bury' or 'submerge'.
Our baptism into Christ is the burial of our
will into his will. It is a death baptism because
it is the divine will that we die with him.
In Revelation 20:4 this thought is symbolized
by the use of the word "beheaded."
Here we read of those who are "beheaded
for the witness of Jesus, and for the Word of
God." This does not refer to a literal
beheading, but to the renouncing of our will,
as represented by the head, and accepting Christ
as our Head.
Paul elaborates further on this point, saying,
"By one Spirit are we all baptized into
one body" (1 Cor. 12:13). It is by the
influence of the Holy Spirit, through the Word
of truth, that we are drawn to the Lord, and
led by his love to present ourselves in full
consecration to him.
Since this consecration means the renouncing
of our own wills and accepting the will of God
in Christ, he thus becomes our Head, and we
become members of the church, which is his body.
Thus we see how it is that God, by the power
of his Spirit, adds members to the church of
Christ. Our part in it as individuals is to
yield to the influence of his Spirit, and take
the steps which the divine Word indicates; that
is, the steps of repentance, acceptance of Christ,
and the presenting of ourselves in full consecration
to do the Lord's will.
Can we know, after taking these steps, whether
or not the Lord has accepted us, and does actually
recognize us as probationary members of the
church, the body of Christ? We believe so. Paul
said, in a text already quoted, that having
been "buried [united] with him by baptism
into death: that like as Christ was raised up
from the dead by the glory of the Father, even
so we also should walk in newness of life"
(Rom. 6:4). Are we joyfully walking in 'newness
of life'?
Paul also wrote, "If any man be in Christ,
he is a new creature: old things are passed
away; behold, all things are become new"
(2 Cor. 5:17). Have the 'old things' belonging
to the times past of our lives passed away,
in the sense that they hold no real attraction
for us? Do we find our greatest joys in the
new things of the Lord-our new vocation of divine
service; our new hopes, new aims, new ambitions?
Having taken this step of full consecration
to the Lord, our former friends and relatives
may fail to understand us; in some cases they
may even persecute us. But in any event, they
will not find in us the same degree of companionship,
for they will not be in harmony with our new
way of life. Not that we will love them any
less, nor cease to do all we can for them, but
simply that the ways of the world and the ways
of the consecrated people of God are far apart.
Are we having this experience?
Paul again wrote, "Eye hath not seen, nor
ear heard, neither have entered into the heart
of man, the things which God hath prepared for
them that love him." Then he adds, "But
God hath revealed them unto us by his Spirit:
for the Spirit searcheth all things, yea, the
deep things of God" (1 Cor. 1:9,10).
Is the Lord leading us day by day into a deeper
appreciation of the marvelous truths contained
in his Word? Are the 'deep things' of
his Word pertaining to our calling in Christ
Jesus more clearly understood as we seek to
know and to do his will? If so, we have this
additional evidence that he has accepted us
and is leading us in the path of righteousness.
Jesus himself gives us a very definite assurance
of our standing before the Lord. First he declares
that no man can come unto him unless drawn by
his Heavenly Father (John 6:44). Then he tells
us that those who do come to him he "will
in no wise cast out" (John 6:37). What
further assurance do we need than this?
Yes, our rejoicing in the spiritual things of
the new way of life in which we are walking;
our loss of interest in the former things of
the flesh and the world; a measure of misunderstanding
and perhaps even of persecution, from the world;
our increasing appreciation of spiritual things,
particularly as they pertain to our heavenly
calling-all these are evidences that our consecration
has been accepted by the Lord, and that we have
actually been 'baptized' into 'the church',
the body of Christ.
Water Baptism
The question of water baptism naturally arises,
and properly so, for Jesus himself was baptized-buried--in
water, and we are to follow in his steps. What
is the purpose of water baptism? John baptized
for the remission of sin, and could not understand
why Jesus requested baptism, for he knew that
Jesus was not a sinner, but rather, that he
was the Holy and Just One.
But Jesus was not baptized for the remission
of sin. In asking John to baptize him he simply
said, "Suffer it to be so now: for thus
it becometh us to fulfill all righteousness"
(Matt. 3:15). It is Jesus' example that we follow
in our water baptism. To him it was a symbol
of his covenant to die, and of his hope to be
raised from the dead.
And how aptly water immersion pictures these
two thoughts! When one is lowered into the water
by the immerser, he becomes helpless in his
hands, and would remain buried, as in death,
except as raised up out of the water. So in
our consecration we give ourselves up to die
with Christ, inspired by the promises of God
that we will be raised up in the resurrection,
even as Jesus was, to be associated with
him in the great future work of his kingdom.
Water baptism, then, is a beautiful symbol of
our true baptism into Christ. Is it essential?
Not in the sense that it is a saving ordinance.
But since those who are properly eligible for
water immersion have renounced their own wills,
and have covenanted to do the Lord's will, they
will recognize that this is part of the Lord's
will for them, and will gladly comply. Any other
attitude would indicate something less than
an all-consuming love for the will of God.
Church Organization
The Scriptures do not indicate that the various
groups of called out ones in those early years
of Christianity had any elaborate organizational
arrangements, nor does the Bible teach that
this was God's design for the church as a whole.
However, the disciples at that time were not
without some organization. Their meetings were
not without order, and various privileges of
service were assigned to different ones according
to their several ability in the Early Church
organization, and Jesus was universally recognized
as the Head. This was in keeping with Jesus'
own instructions to his disciples when he said,
'One is your Master, even Christ; and all ye
are brethren" (Matt 23:8). Paul wrote,
"Christ is the Head of the church: and
he is the Savior of the body" (Eph. 5:23).
In 1 Corinthians 11:3 he presents the same thought,
saying that "the Head of every man is Christ
... and the Head of Christ is God." Jesus
is not only the Head of his church-he is also
its foundation. "For other foundation can
no man lay," wrote Paul, "than that
is laid, which is Jesus Christ" (1 Cor.
3:11). In Ephesians 2:19,20 the church is referred
to as "the household of God," and
is declared to be "built upon the foundation
of the apostles and prophets, Jesus Christ himself
being the chief cornerstone."
The Apostle Peter wrote, "Wherefore also
it is contained in the scripture, Behold I lay
in Zion a chief cornerstone, elect, precious:
and he that believeth on him shall not be confounded"
(1 Pet. 2:6). Peter's affirmation that Jesus
is the chief cornerstone in Zion, the church,
is specially noteworthy in view of the misunderstanding
which has been attached to Jesus' statement,
"Thou art Peter, and upon this rock I will
build my church" (Matt. 16:18).
This assertion has been misconstrued to mean
that Peter was to be the 'rock' upon which the
church of Christ would be built. But this interpretation
is at once seen to be in error when we discover
that Jesus used two different Greek words in
making the statement. When he said, "Thou
art Peter," the Greek word translated
Peter is petros, meaning 'a piece of
rock'. But when he said, "Upon this rock
I will build my church," he used the
Greek word petra, meaning a 'mass of
rock', such as a boulder.
Peter had just said to Jesus, "Thou art
the Christ, the Son of the living God"
(Matt 16:16). Jesus was pleased with this confession.
We might paraphrase his reply to Peter in order
to get its meaning a little clearer: "Peter,
your name means that you are a small piece of
rock, a pebble, as it were, but by comparison
with the meaning of your name, the great fact
of my Messiahship, and that I am the Son of
God, is as a great mass of rock, a great boulder,
and the church will be built upon me as its
foundation."
Twelve Apostles
In the divine arrangement the entire church,
from Pentecost to the end of the age, was to
be served by twelve apostles specially appointed
by God. It was in keeping with this that Jesus
chose just twelve men to be associated with
him during his ministry in order that they might
receive personal training from him. These were
Peter, Andrew, James, John Philip, Bartholomew,
Thomas, Matthew, James the son of Alphaeus,
Thaddaeus, Simon, and Judas, after him Matthias
(Matt. 10:2.4; Acts 1:23-26).
The word apostle simply means 'one who
is sent', or a 'delegate', an ambassador of
the Gospel. From this broad standpoint every
Christian is an apostle, for we are all ambassadors
of Christ. In fact, the word is used in the
Bible with reference to others than the twelve
apostles, but this does not mean that they occupied
the same high position of authority in the church
as that given by divine appointment to those
specially chosen by the Lord.
In John 17:12 Jesus refers to these divine appointees
as those whom his Heavenly Father had given
him. These special apostles did not select each
other for the position, so they had no authority
to select Matthias to take the place of Judas.
Just as the Lord had selected the others, so
in his own time and way he selected Paul, and
gave him authority as one of the twelve apostles.
These twelve were more than just preachers of
the Gospel They were miraculously inspired by
the Holy Spirit, which enabled them to speak
and write the truths of the Gospel with authority
and accuracy. Their word was, and is, law to
every Christian. It is because of this authoritative
position which they occupy in the organization
of the church that the completed church-likened
to a city-is shown to have twelve foundation
stones and in these stones are written the names
of "the twelve apostles of the Lamb"
(Rev. 21:14).
Other Servants
In Ephesians 4:11 the Apostle Paul informs us
that the Lord provided for other servants in
the church; that, in addition to apostles, he
arranged for prophets, evangelists, pastors,
and teachers. Peter speaks of the Old Testament
writers as God's "holy prophets" (2
Pet. 3:2). These wrote as they were moved by
the Holy Spirit; so the Christian takes their
word, even as that of the apostles, as authoritative
(2 Pet. 1:21). But when Paul speaks of 'prophets'
as servants in the church, he uses the term
in a much broader sense, applying it to public
expounders of the Gospel.
These prophets, evangelists, pastors, and teachers,
are all essential servants in the church, but
not inspired as were the twelve apostles. Nor
are they appointed in the same miraculous way
by Christ as were the Apostles. Paul instructed
Titus to 'ordain' elders in every city (Titus
1:5). And in Acts 14:23 we read that Paul and
Barnabas appointed Elders in every church. Thus
those who were already Elders were clearly deemed
most qualified to appoint other Elders.
There are
those today who view that Elders and all local
church servants should be elected by the local
church. While we don't consider this the most
correct scriptural view, we do recognize that
whether appointed by existing Elders or elected
by the local church, Elders can be well qualified
or not so well qualified. But more important
is how well they administer their responsibilities
in the most righteous manner; most spiritually
profitable for the members of the church, following
in the steps of Christ and the Apostles and
the early leaders of the church.
The scriptural term. 'elder', applies generally
to all who serve the church along spiritual
lines. A pastor, a teacher, an evangelist, or
a prophet would come under the general designation
of 'elder'. The Greek word presbuteros, from
which it is translated, signifies one who is
mature. In the church it would describe one
who is recognized as being sound in the faith
and spiritually mature in experience.
The word 'bishop' is also used in the New Testament,
and applied to servants elected by the church.
The Greek word episkopos. from which
it is translated means 'superintendent' or 'overseer'.
All elders are properly, according to opportunity
and ability, overseers in the church; for it
is their duty to watch over the flock of God
and care for their needs, particularly along
spiritual lines.
The word 'deacon' appears a few times in connection
with the arrangements of the Early Church. It
is a translation of a Greek word, diakoitos,
which means to 'run errands' or give assistance.
The indications are that deacons were appointed
to help with the material arrangements of the
church. The first of these to be appointed were
in the church at Jerusalem (see Acts 6:2-4).
The scriptural qualifications for those who
can properly be elected by a congregation to
serve as elders, or bishops, and deacons are
set forth by Paul in I Timothy 3:1-13. In these
qualifications, the expression, 'apt to teach'
implies a proper understanding of the truth
of the divine plan as taught in the Bible. Any
group of consecrated brethren, large or small,
which has brethren who meet these qualifications
is authorized by the Scriptures to elect them
to these services. When this is done, these
appointments are recognized by the Lord.
The Scriptures make it clear that no group of
Christians needs to look to a parent church
for authority to elect servants, hold meetings,
and carry on the work of the Lord in its community.
Nor do congregations need to be large in order
to exercise their liberty along these lines.
The Biblical record is that many of the churches,
or groups of Christians, in apostolic times
were organized in the homes of believers who
held their regular meetings in these homes.
The same thing is being done today. And now,
as in the past, the Lord is richly blessing
those who find others with whom they can cooperate
as a group-or, within the scriptural meaning,
a church. These can elect their own servants
by the simple method of stretching forth the
hand. No membership roll is needed, nor is such
authorized by the Scriptures.
There is not much information in the Scriptures
to indicate the nature of the meetings held
by the various groups in the Early Church. Certainly
the apostles, and others, on occasions, gave
discourses. But profitable meetings can be held
even though there may be no one qualified to
preach a sermon. Meetings for Bible study in
which all present have an opportunity to express
their thoughts or ask questions are very helpful.
An elder. if one has been elected, should serve
to keep the study orderly. Prayer and testimony
meetings are also spiritually profitable to
those who are seriously endeavoring to know
and do God's will.
Free Bible Students will gladly render any assistance
possible to those who may need help in establishing
meetings of this sort. We may even know of others
in your area who would rejoice to participate
in such an arrangement.
The Mission of the Church
The present mission of the church is the perfecting
of the saints for a future work of service,
to develop in herself the graces of Christian
character, and to be God's witness to the world
concerning Christ's kingdom of blessing now
so near. And there is also a glorious future
work for which the church is now being prepared!
Jesus said to Peter, "Upon this rock I
will build my church" (Matt. 16:18). That
which is 'built', in due time reaches completion.
It is not God's design that the 'building' of
the church shall go on forever. It is not a
case of all who will ever obtain salvation through
Christ becoming members of the church. The very
meaning of the word, 'a calling out', is contrary
to this concept of God's purpose through the
church. The church is called out from the world.
It is not God's plan to bring the world into
the church. "Thou art the Christ,"
Peter testified, "the Son of the living
God."
This expression identified Jesus with the messianic
promises of the Old Testament, and indicates
that Peter properly recognized in Jesus the
one whom God had sent to fulfill those promises.
In order to see clearly the full divine purpose
through the church, it is essential to keep
in mind the Old Testament promises concerning
Christ for the church is called out from the
world to be associated with him in the fulfillment
of those promises.
God said to Abraham,
"In thy seed shall all the nations of the
earth be blessed" (Gen. 12:3; 22:18).
In Galatians 3:16 Paul informs us that this
'seed' of promise is Christ. But Paul gives
us additional information concerning the seed
of promise. In verses 27 and 29 we read, "For
as many of you as have been baptized into Christ
have put on Christ, . . . and if ye be Christ's,
then are ye Abraham's seed, and heirs according
to the promise." Here is unmistakable proof
that those who, through full consecration to
do God's will, become members of the church,
which is the body of Christ, are part of the
promised seed through which all the families
of the earth are to be blessed.
This means that instead of the fullness of God's
purpose toward the children of men being represented
in the establishing of the church, it is only
the beginning of his plan to bless mankind.
In James 1:18 we are told that the church is
a "kind of firstfruits" of God's creatures.
This expression is also used in Revelation 14:4
and applied to those who are associated with
the "Lamb" on the symbolic Mount Zion.
In the 15th chapter of 1Corinthians, Paul points
out very clearly that the hope of life for both
the church and the world depends upon the resurrection
of the dead. "If there be no resurrection
of the dead," he argues, "then they
also which are fallen asleep in Christ are perishes"
(vss. 13,18). But he gives us assurance of the
resurrection, saying, "As in Adam all die,
even so in Christ shall all be made alive"
(vs. 22).
Then Paul shows that there is to be a definite
order, or sequence, in the resurrection: "every
man in his own order: Christ the firstfruits;
afterward they that are Christ's at his coming"
(vs. 23). The firstfruits here referred to include
the church, for as James explains, we are a
"kind of firstfruits [unto God] of his
creatures."
But "afterward" (1 Cor. 15:23) others
are to be resurrected. Who are these? Paul explains
that they are those who, "are Christ's
at his coming." This is a faulty translation;
a proper translation of the Greek text would
be, "those who become Christ's during
his presence." This is a reference
to the thousand years of his kingdom. when Christ
and his church will reign for the purpose of
destroying sin and death, and giving all an
opportunity to accept the gift of life provided
by his shed blood. This is shown by Paul's further
statement, which immediately follows:
"Then cometh the end, when he shall have
delivered up the kingdom to God, even the Father
when he shall have put down all rule and all
authority and power. For he must reign, till
he hath put all enemies under his feet. The
last enemy that shall be destroyed is death"
(vss. 24-26). Yes, this is the great, the ultimate,
purpose of God to be accomplished through Christ
and the church---the 'afterward' blessing to
reach all mankind when the building of the church
shall have been completed.
Heavenly and Earthly
In his lesson on the resurrection Paul reveals
that some are to receive heavenly bodies, and
some human. or earthly bodies, the determining
factor in each case being the sort of seed,
or "bare grain," that is sown (vss.
37,38).
To those who, through full consecration to do
God's will, are buried with Christ in sacrificial
death, and throughout the remaining years of
their natural lives "walk in newness of
life," there will be given a celestial,
or a heavenly body. They are prepared for this
during their earthly pilgrimage by continuing
to "set their affections on things above."
Their hopes are heavenly. Through faith
they are seated together with Christ "in
heavenly places," while still here on earth
pursuing their heavenly goal; therefore, they
are made spiritual seed. In the resurrection,
these will receive a heavenly body as a reward.
However, the vast majority of people are not
interested in spiritual things. This does not
mean that they are necessarily wicked. Most
of them are not. They love the good things of
the earth because they were created human, earthly
beings, and God does not condemn them for their
lack of aspiration to heavenly things. it is
in the very nature of things that these are
earthly seed, and as a result will be raised
from the dead as human beings.
But speaking of 'the' resurrection of
the Bride, described in Revelation 20:6 as the
"first resurrection," Paul explains,
"It is sown in corruption; it is raised
in incorruption: it is sown in dishonor; it
is raised in glory: "it is sown in weakness;
it is raised in power it is sown a natural body;
it is raised a spiritual body" (1 Cor.
15: 42-44).
To this Paul adds, "There is a natural
body, and there is a spiritual body." In
other words, he would have us understand that
in describing the change of nature to be experienced
by those who participate in the first resurrection,
he is not implying that these are the only ones
to be raised from the dead, for all mankind
are to be resurrected, only they are to receive
natural bodies.
Paul continues his lesson, saying, "The
first man is of the earth, earthy: the second
man is the Lord from heaven. As is the earthy
[those who die with human hopes and desires],
such are they also that are earthy [in the resurrection]:
and as is the heavenly [those who now set their
affections on heavenly things], such are they
also that are heavenly [in the resurrection]"
(vss 47-49).
Paul concludes this lesson on the resurrection,
saying, "For this corruptible must put
on incorruption. and this mortal must put on
immortality. So when this corruptible shall
have put on incorruption, and this mortal shall
have put on immortality, then shall be brought
to pass the saying that is written, Death is
swallowed up in victory. 0 death, where is thy
sting? 0 grave, where is thy victory?"
(vss. 53-55).
Thus in a few words Paul presents both the hope
of the church and the hope of the world. The
resurrection hope of the church is "glory,
honor, and immortality." (Rom. 2:7) No
human being possesses immortality by nature.
It is a reward given to those who faithfully
follow in the footsteps of Christ unto death.
In Revelation 2:10 we read, "Be thou faithful
unto death, and I will give thee a crown of
life."
The call and preparation of these for the fruition
of this glorious hope in "the first resurrection"
has been the work of God through the Holy Spirit
during the present age. But Paul explains that
"when" this is accomplished, and the
last member of the body of Christ has entered
into glory, "then' will be the time for
the fulfillment of those glorious promises of
the Old Testament concerning the destruction
of death-0 death, where is thy sting! 0 grave,
where is thy victory!
This is a quotation from Isaiah 25:8, and Hosea
13:14. Both texts assure us of the divine purpose
to destroy man's great enemy, Death, and the
grave-or sheol, as it is in the Old Testament,
and hades, in the New-the Hebrew and
Greek words for 'hell', respectively. It was
this same glorious consummation of the divine
purpose toward the human race that Jesus referred
to when he said that the gates of hell would
not prevail against the church.
What a wonderful assurance! Throughout the reign
of sin and death, hell, which is the grave or
tomb, has continued to claim its victims. But
in Revelation 1:18 Jesus tells us that he has
the "keys" of hell. He purchased these
keys-that is, the right to unlock hell's gates-by
his own death as man's Redeemer. When his church
is completely built, she will be associated
with him in bestowing the promised blessings
of life upon all mankind.
The fact that meanwhile so many millions continue
to go into death, into the Bible hell, will
not deprive them of these blessings. The gates
of hell did not prevail against Christ and they
will not prevail against his Bride; for by divine
power they will be swung wide open and all Death's
prisoners released!
This, then, is to be the future work of the
Bride. And what a glorious work it will be!
What an incentive it should be now to prove
faithful to the Lord. Perhaps you are just learning
of this glorious purpose of God through Christ
and the church. If this knowledge has reached
you prior to becoming a Christian, we suggest
that you consider well the steps of repentance,
belief, and consecration as we have scripturally
outlined them; and trusting in the strength
of the Lord, and in appreciation of his abundant
grace, devote yourself to him and his cause.
There is no greater peace or joy that anyone
can experience than that which results from
being at-one with the Lord, and in living a
life of full devotion to him. There are trials,
yes, but as Paul reminds us, these are in reality
"light afflictions," lasting but for
a "moment" when compared with the
eternal "weight" of glory which the
Lord has promised (2 Cor. 4: 17,18).
It is surely a blessed privilege to be among
the 'called out' ones-the church-at the present
time, for surely the Lord is blessing his people,
especially in revealing to them the beauties
of his plan of salvation. And how thankful we
are that through Christ and his Bride the whole
world is yet to have an opportunity to rejoice
in the blessings the Lord has designed for them-blessings
of "restitution," as Peter described
them, "which God hath spoken by the mouth
of all his holy prophets since the world began
(Acts 3:19-21).
In view of God's harmonious and loving plan
of salvation for both the church and the world,
some of the beauties of which have already been
revealed to us through his Word, we can well
understand the great Apostle Paul's feelings
when he wrote: "O the depth of the riches
both of the wisdom and knowledge of God! How
unsearchable are his judgments, and his ways
past finding out [completely]! For who hath
known the mind of the Lord? Or who hath been
his counselor? Or who hath first given to him,
and it shall be recompensed unto him again!
For of him, and through him, and to him, are
all things: to whom be glory forever. Amen!"
(Rom. 11:33-36).
