A. Babel: gate of God

B. Wife: semiramis. The founder of Babylonian mysteries. The first high priestess.

1. When Nimrod died, semiramis claimed he was now the Sun God.

2. And in his deified state, fathered her son, Tammuz as Nimrod reincarnated.

3. Tammuz was called the seed of the woman and the deliverer.

4. Then all three were worshiped as gods.

C. Thus developed the mother & child mystery as the backbone to Babylonian religion.

2. After Babel was divided, the virus of Babylonian evil was taken by everyone who migrated from Shinar. Thus they carried everywhere the same symbols and the same image of the queen of heaven with a baby.

A. Assyria: Ishtar and Tammuz

B. Phoenicians: Ashtoreth and Tammuz

C. Egypt: Isis and Horus

D. Greece: Aphrodite and Eros

E. Italy: Venus and Cupid

3. Its center however, remained in Babylon until the fall of Persia.

(c. 330BC) At that time, the Babylonian high priest fled to Pergamos in Asia Minor. (Rev. 2:12-13)

4. In 133 BC, Attalus III, the Pontiff (priest) and king of Pergamos, Philometer Euergetes (which means - loving his mother benefactor) bequeathed his domain to Rome just before dying.

A. Historically, the reason is totally obscure.

B. Spiritually, it was Satan-engineered to transfer the Babylonian priesthood to a more fertile center.

5. Soon after, the Etruscans emigrated from Lydia to Italy where the Etruscan mysteries spread like a plague.

A. The local pontiff was soon accepted as a civil ruler.

B. Once established in Rome, this high priest/civil ruler started wearing a miter with the inscription, "pontifex maximum." (supreme pontiff)

C. And by 74 BC, a man named Julius Caesar was made pontiff of the Etruscan order.

D. Then in 63 BC, he became supreme pontiff of the Babylonian religion, thus remaining heir to both Attalus III and to Satan.

E. So the first Roman emperor became successor to Nimrod and the religio-politico system that he founded. But true union was delayed for some time.

6. Satan's intent was not to just water down Christianity as he began to do in the first century, but to totally meld Christianity with Babylonian religion. He did this in two basic stages.

7. The first stage: The reign of Constantine I (the great), Roman emperor over the western empire from 313 AD and over the whole from 324 to 337.

A. This man claimed a religious experience that converted him to Christianity. According to Eusebius:

1. In 312 AD, just before the battle of Milvian bridge outside Rome, Constantine saw a vision of the cross above the sun with the words, "By this conquer."

2. And that very night, he saw a vision of Christ displaying the same cross. He was told to make a standard of the cross and display it in his battles.

B. And of course, he won the battle, freed Rome and became the Western emperor.

C. Five months later, he issued the edict of Milan (313 AD) proclaiming religious freedom for all and specific favors to Christians.

D. From there, many decrees were issued to give official support to many religious rituals and superstitions which had infiltrated the church. The list includes --

1. The Sunday sabbath

2. Saints days

3. the sign of the cross

4. baptismal regeneration

E. But Constantine's conversion was not genuine.

1. It was emotionally and demonically triggered.

2. He never professed a personal trust in Christ.

3. As he advanced in religious knowledge, he declined in moral virtue.

4. Even the false ritual of baptism for cleansing from sin was not embraced by him until on his death bed in 337 AD.

8. The second stage of the melding process took place in 378 AD.

A. From the time of Julius Caesar, every emperor embraced the title and function of supreme pontiff.

B. But in 376 AD, the emperor Gratian (367-383 AD) refused the title because of personal religious convictions.

C. The Roman electorate then chose to bestow the title upon the Roman bishop, Damasus. He thus, became supreme pontiff in 378AD

D. Soon after, he proclaimed the primacy of the Roman see by calling it the apostolic see.

E. This then, was the official joining of the Babylonian priesthood with the pseudo Christian priesthood.

F. In 380 AD, both the western (Gracian) and the Eastern (Theodosius) emperors proclaimed that Christianity, as taught by Peter, was the official religion of the empire and that all doctrine and policy was to be determined by the bishops at Rome and Alexandria.

G. But in 382 AD, Damasus decreed that that authority was limited to Rome.

H. Thus originated the Roman Catholic Church. A combination of the Babylonian priesthood and the pseudo Christian priesthood.

I. And then came the consolidation of rituals and doctrines to make the union functional to all peoples.

9. So at the present time, Rome is the seat of Satan through Babylonian religion.

A. But during Daniel's 70th week, the seat will be returned to a restored city of Babylon for both religious and economic controls.

B. Old testament prophecy: Zech. 5:5-11 - land of Shinar

C. New testament prophecy: Rev. 18:10, 18-21

D. The issue of Babylon's past destruction:

1. Is. 13:19-22 - not fulfilled until Messiah's 2nd advent

2. Jer. 50:39-40

a. Never inhabited

b. no man live there

c. not consistent with Babylon's history

d. INSERT: History of the city of Babylon

3. Jer. 51:25-26

a. No stone used for anything else

b. Many towns and cities have been built from Babylon's ruins, including 4 capital cities.

1. Seleucia by the Greeks - 293 AD

2. Ctesiphon by the Parthians - c. 116 AD

3. Almaiden by the Persians

4. Kufa by the Caliphs - 638 AD

10. During Daniel's 70th week, Babylonian religion will be sponsored by the dictator of the revived Roman Empire and thrive for 3 1/2 years. Rev. 17:1-6

11. After the dictator breaks the world peace covenant, he elevates himself as god and squashes the power and influence of Babylonian religion. Rev. 17:12-18

12. SUMMARY POINT: The advance of Babylonian religion in the church age.

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BABYLONIAN RELIGION: Advance in the church age

1. Babylonian religion has been growing and will intensify in the last days of the church age. 2 Thes. 2:7

A. 1 Tim. 4:1; 2 Tim. 4:3-4

B. Mat. 24:5, 11, 24

2. Babylonian religion is the perpetuation of Babylonian theology and ritual through Roman influence, either direct or indirect. Rev. 17:1-5 - Mystery Babylon

3. Babylonian religion is an extension of idolatry by elevating things and people to the place of deity type honor and power. saints, relics, Mary, the cross, communion

4. Babylonian religion enslaves through economic control.

A. Political: Rev. 18; Zech. 5:5-11

B. Personal: tithing, indulgences, commercialism

5. Babylonian religion enslaves through *knowledge* control.

A. Separation of the clergy and laity.

B. Discouragement of independent bible study.

6. Points of contact between Babylonian religion: Catholocism and protestantism

A. tithing

B. relics, images and symbols

C. public confession of sin

D. baptism for salvation

E. the mass; communion

F. papal authority; denominational hierarchy

G. holy days

H. clothing and rituals

I. clergy and laity distinctions

J. mysticism: tongues, visions, healing

"blessings," holy water, sign of the cross

7. Babylonian religion is characterized by persecution of true believers. Rev. 18:24; 17:6

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BABYLON: The history of the City

1. The city of Babylon was capture in 539 BCE by Cyrus, but it was not destroyed.

2. Even when the city revolted against Darius in 516 BCE, it was not destroyed.

3. In 478 BCE, Xerxes plundered the temple of Bel, but still did not destroy the city.

4. In 331 BC, Alexander was welcomed by the citizens of Babylon.

5. In C. 293 BC, Seleucus built Seleucia in the area of Babylon, and soon everyone left Babylon for the newer city.

6. Thus, in 25 AD, Strobo, a Greek historian wrote of a Babylon which is practically deserted.

7. However in 60 AD, there was still a large Jewish population and it is possible that Peter wrote his first letter from here.

8. In c. 450 AD, Theodoret, a Syrian theologian, says that Babylon was inhabited only by Jews and that they had 3 universities there.

9. In 917 AD, it was called an insignificant city.

10. In 1100 AD, it was called the 2 Mosques.

11. In 1898, it was called Hillah and contained 10,000 people.

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BALAAM: The way of Balaam

1. A category of apostasy that tries to use spiritual resources in order to acquire material profit. Demonstrated and made infamous by the life of Balaam. Numbers 22-24

A. This pursuit is based on darkness influence in the soul in the area of greed.

pleonexia - Ephesians 4:19

B.. This darkness viewpoint is called "rich mindedness" and is described in 1 Timothy 6:9-10.

1. v. 9, Those who want to get rich:

a. boulomai: present middle participle - emphasis on deliberation.

b. plouteo: present active infinitive

2. v. 10,

a. the love of money: philarguria

1. love = philos, indicates a soul totally enraptured with and bewitched by money.

2. arguros - simply refers to silver

b. longing for it: oregomai - present middle participle - means to stretch out for something.

C. Balaamism is a specific result of rich-mindedness.

1 Tim. 6:9-10 also describes the results in general.

1. fall into temptation:

a. epipipto: present active indicative

b. temptation: peirasmos. Solicitation with the intent of causing failure and defeat.

c. All the different things encountered to fulfill the desire for wealth.

2. And a snare: pagis = trap

The promise of riches is deceptive. Pr. 23:4-5; 28:22

3. And many harmful and foolish desires.

a. foolish: anoetos = no moral or spiritual logic

b. harmful: blaberos = physical and soul effects.

Proverbs 28:20, 22

4. Which plunge men into ruin and destruction:

Present active indicative of buthidzo

a. ruin: olethros = emphasis on the soul

b. destruction: apoleia = with emphasis on the body.

5. The spiritual (or soul) ruin is mentioned in v. 10.

a. Wandered away from the Faith:

apoplanao - aorist passive indicative

The Faith = the realm of established revealed Truth.

b. pierced themselves with many pains:

1. peripeiro - aorist active indicative

2. many pains: proverbs 32:10

2. And so the way of Balaam is an expression of rich-mindedness that seeks material profit through religious activity.

A. Jude v. 11, for pay: misthos in the genitive case

B. 1 Tim. 6:5: suppose that godliness is a means of gain.

suppose: nomidzo - present active participle.

Assume based on common thinking.

C. 2 Peter 2:15, loved the wages of unrighteousness

love = agapao - indicates a mental attitude occupation with it.

misthos of adikia.

3. 2 Cor. 2:17 calls it selling the word of God.

kapoleuo, present active participle: to engage in retail business.

4. 1 Thessalonians 2:5 calls it a motivation of greed.

A. prophasis: a previously asserted attitude and plan

B. of greed: pleonexia - materialism lust.

C. 2 Pet. 2:3, in their greed they will exploit you with false words.

5. Titus 1:11 calls it teaching for dishonorable gain: aischros kerdos

6. The apostate character of this activity is indicated by several passages.

A. 2 Pet. 2:15

1. Forsaking: kataleipo - present active participle

2. straight way: euthus hodos (cf. Acts 13:10)

3. gone astray: planao - aorist passive indicative (wandered)

4. followed the way of Balaam: exakoloutheo - aorist active participle

B. Titus 1:11 - teaching what is not proper

1. teaching: didasko - present active participle

2. me dei: what is not necessary or proper.

C. 1 Tim. 6:5

1. Corrupted in mind: diaphtheiro - perfect passive participle

Thus, an established soul distortion.

2. deprived of the Truth: apostereo - Perfect passive participle

a. Having been robbed of Truth based on 2 Cor. 4:4; Gal. 3:1; 5:8; Eph. 4:14

b. Therefore, they are deficient.

7. In Jude 11, it is called delusion.

A. plane - indicates soul distortion that loses focus on creature status and spiritual reality.

B. Creature arrogance that thinks it can use the gifts of God independent from Him.

C. Spiritual arrogance that thinks it can change divine policy. Num. 22:12

God said don't curse, they are blessed. (Num. 23:8)

8. In 2 Peter 2:16, this soul distortion is called insanity. paraphronia = beside the mind, as in outside of it. Therefore, out of one's mind or insane.

9. This greed-insanity leads to teaching or doing anything that will bring in the money.

A. Titus 1:11; Rev. 2:14; 2 Pet. 2:3

B. Doctrinal compromise: Numb. 22:7-13;,15-20, 34-35; 23:5, 12, 13-16, 26-30

10. Church leadership must be chosen from those who have a mature control of materialism lust. Titus 1:7; 1 Tim. 3:3, 8

11. The principle of compensation for spiritual service is clearly taught in the Word.

1 Tim. 5:17-18; 1 Cor. 9:13-14

A. But it must always be based on free will giving. 2 Cor. 9:7

B. Balaamism was widely practiced in the ancient world, and was easily associated with Christian leaders who were compensated for their services.

C. So because of this, Paul was very careful in not making money an issue in the newly formed churches. 1 Thes. 2:5, 9; 1 Corinthians 9:6-23 with 2 Cor. 11:7-9; Acts 20:33-35

12. Micah 3:9-11 - Balaamism was practiced by the leaders of the Southern Kingdom during the reigns of Jotham, Ahaz and Hezekiah.

13. See Details of Balaam's history at Numbers 22-24.

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BAPTISMS

1. The meaning of the Greek word:

A. Baptizo: dip, immerse, wash; identify something with something else, thus changing its identity.

B. Bapto: dip, used of dipping a garment or a finger in liquid.

C. A blacksmith baptized a piece of hot metal in water; the iron was identified with the water causing it to be tempered. (900 BC)

D. (500 BC) - used of dipping a battle spear point into hogs blood to identify the spear with battle.

E. Used of a sunken ship.

F. A piece of cloth was said to be baptized in dye and thus a change of identity was the result.

G. A pasture was baptized by fire, that is, its identity was changed by being identified with the flame.

2. There are two classes of baptism:

A. There are four ACTUAL or REAL baptisms.

An actual baptism is a REAL identification of an actual object with something else. There is no symbolism involved and no ritual.

B. And three RITUAL or representative baptisms.

A RITUAL baptism is a "symbolic" identification. An actual person is identified with a "literal" object, but that object symbolizes something entirely different. In the Bible, the "literal" object that symbolizes something else, is always water.

3. The four ACTUAL baptisms:

A. Baptism of Moses: 1 Cor. 10:1-3

The people of Israel were ACTUALLY identified with Moses (baptized into Moses) through acceptance of his leadership position.

B. Baptism of the cup: Mat. 26:39; Jn. 18:11; Mk. 10:38; Lk. 12:50 (2 Cor. 5:21; 1 Pet. 2:24)

Jesus was "actually" identified (baptized with) the contents of the "spiritual" cup poured out by the Father while He hung on the cross. The cup contained all the sins of the world.

C. Baptism of the Spirit: 1 Cor. 12:13

At the moment of salvation, every believer is "identified" with the Holy Spirit as He comes to indwell, and through that identification with the Spirit are then "identified" with the person of Christ and His salvation work so that the believer is actually placed into union with Christ and made to share through "spiritual" identification , the death, burial, resurrection, ascension and session of Christ.

D. Baptism of fire: Luke 3:16-17;

This is when the unbelievers alive on the earth at the 2nd coming "descent" of Jesus to the earth, will be "identified" with the fire of Divine justice and be removed from the earth and sent to Hades to await the last judgment at the end of His 1000 year kingdom.

4. The three RITUAL baptisms: The person is identified with some aspect of the kingdom of God. Water is always used as a symbol of that with which the recipient of the baptism is identified.

A. Baptism of John: Mt. 3:6; 11 a
Water symbolizes the kingdom of God and entrance into the kingdom.
(pre-resurrection).

B. Baptism of Jesus: Mt. 3:13-17
Water symbolizes the Father's plan for Him, and acceptance of that plan.

C. Baptism of the believer in the church age: Mat. 28:16-20
Water symbolizes the kingdom of God (post-resurrection); the body of Christ, and the believer's entrance into the body of Christ.

5. The believer's water baptism:

A. Mat. 28:16-20 is the first mention of water baptism as extended beyond the ministry of Jesus on the earth.

B. When a person becomes a Christian through total trust in Christ, he is transferred out of the kingdom of darkness into the kingdom of light - IN UNION WITH CHRIST. Eph. 5:8; Col. 1:12-13; 1 Pet. 2:9

C. The believer is identified with the suffering and the glorification of the savior.

1. Crucified with Him: Rom. 6:3, 8; Gal. 2:20

2. Buried with Him: Rom. 6:4; Col. 2:12

3. Raised with Him: Eph. 2:5-6; Col. 2:12

4. Seated with Him: Eph. 2:5-6

5. This takes place through the baptism of the Holy Spirit which places the believer INTO the body of Christ and INTO Christ Himself.

D. This also indicates a death to the old way of life dominated by the sin nature, and a dedication (resurrection) to the new way of life dominated by the control of the Holy Spirit.

1. Positionally: Rom. 6:11; Col. 3:9-10

2. Experientially: Eph. 4:22-24

E. The most important things a new believer must be taught and understand are:

1. Salvation security

2. The conflict between the sin nature (flesh) and the indwelling Holy Spirit.

F. Water baptism typifies each of the above concepts and is a public testimony that the believer knows and understands his new relationship and his new way of life.

6. The mode of water baptism:

A. Although not stated specifically in scripture, the concept of immersion is indicated to a degree far beyond the other suggested mode (sprinkling).

B. The principle represented by the meaning of the word baptizo.

C. Principle of John 3:23 - "much water."

D. Principle of Acts 8:38-39

E. Principle of "WHAT" baptism represents.

F. Principle of "volition" related to infant baptism indicates that infant baptism does not fulfill the true meaning and intent of the ritual.

G. How many times to go under:

1. Nothing specified.

2. One time is implied by the meaning of the ritual, ie, a ONE TIME identification with Christ and placement into union with Him.

3. Going under three times is in no way hinted at or implied. The "three" names at Mat. 28:19 does not suggest this, for the wording is actually, "in the NAME (singular - as in ONE name) of" and therefore does not address this issue at all.

7. Various passages that need to be clarified and understood.

A. 1 Cor. 15:29, "baptism for the dead." One thing is certain. This is not referring to baptizing someone "for" as in "for the benefit" of a dead person. That idea has absolutely no support anywhere in the bible. The exact intent of Paul at this point is not clear, however, of the many views about this verse, there is one which I find more reasonable than others.

Someone is baptized "for" or "in view of" or "because of" (all which are bona fide translations of the preposition "huper" which occurs here) someone who has died. This would be the result of the testimony of the person who had died which led an unbeliever to trust in Christ.

B. Ephesians 4:5, "one baptism." This refers to the ONE baptism which the whole of Christianity is centered around, and that is the "placement into" and "identification (baptism)" of the believer INTO UNION WITH CHRIST which is accomplished by the Holy Spirit at the moment of salvation. The "one baptism" is the baptism of the Holy Spirit.

C. Hebrews 6:1-2, "teachings about baptisms." As clearly taught in the bible, there are many different baptisms which the believer needs to understand, and they are considered "basic doctrine" which is the subject at Heb. 6:1-2.

D. Acts 2:38, "Repent and be baptized for the remission of your sins."

See Acts 2:38 discussion

E. Romans 6:3-4, "as many as were baptized into Jesus were baptized into His death,"

"we were buried with Him through baptism into death."

1. The baptism mentioned here is not water baptism.

2. It is the baptism of the Spirit which occurs at the moment of salvation and immediately places the believer into union with Christ so that he shares the death, burial and resurrection of Jesus.

3. Water baptism is simply the overt ritual that symbolizes this truth and testifies to the person's understanding and acceptance of it.

E. 1 Peter 3:18-21, "baptism now saves you."

See discussion by K. Wuest on 1 Peter 3:21

F. Mark 16:16, "He who has believed and has been baptized shall be saved."

The passage in Mark 16, from v. 9-20 are not found in our best and oldest manuscripts and are viewed as later additions. The passage thus, ends at v. 8 and the information at v. 16 is not germane to an accurate Biblical discussion about baptism.

See Textual Criticism article:

8. Water baptism traced through Acts:

2:41; 8:12-13, 35-38; 9:18; 10:44-48; 18:8; 19:3-5; cf. 1 Cor. 1:14-17

9. SUMMARY:

A. Water baptism is commanded: Mat. 28:19

B. Water baptism was practiced by the early church (point 8 above).

C. Water baptism is administered one time after salvation. (not many times).

D. Water baptism does not save or make you a better person.

E. Its purpose is to illustrate biblical principles.

F. It is not scripturally a basis for church membership.

G. In the early church, water baptism followed closely to salvation because the pertinent information was taught immediately after salvation.

H. Immersion is the indicated mode of water baptism. But there is no basis for separation from a "sprinkler" simply because you are a "dunker." However, if a person rejects the mode of immersion, it is probable that he does not understand and/or rejects the principles of salvation and Christian living that baptism by immersion represent.

I. Infant baptism is totally unscriptural and is the basis for biblical separation.

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BARNABAS
1. Barnabas is first mentioned at Acts 4:36 by the name of Joseph (Joses). He was the man who sold his land and gave it to the church in Jerusalem to meet the needs of the people.
2. Then, having the communication gift of exhortation (paraklesis) he remained in Jerusalem ministering in that assembly. The apostles called him "the son of exhortation."
See Topic: Gift of Exhortation
3. He met Paul when he came to Jerusalem to join with the other believers there. Barnabas befriended him and introduced him to the others. Acts 9:27.
4. Paul left Jerusalem because of persecution, but Barnabas remained.
5. After Antioch was reached with the gospel, Barnabas was sent from Jerusalem to organize it into a functional church. Acts 11:19-24.
6. After the church was established, Barnabas went to Tarsus, found Paul and brought him to Antioch where the remained for about a year. Acts 11:25-26.
7. After a year, Barnabas and Paul were selected to take an offering to the believers in Judea in anticipation of the prophesied famine that was coming. They brought the offering to the church elders in Jerusalem. Acts 11:27-30.
8. When they finished this mission, they returned to Antioch and brought John Mark with them.
Acts 12:25.
9. Both Paul and Barnabas conducted the first missionary journey which is recorded at Acts 13-14.
10. At the start of the 2nd missionary journey, Paul and Barnabas had a dispute about the reliability of John Mark, and they separated. Barnabas took Mark and went to Cyprus, which was the home town of Barnabas. Acts 15:36-40.
11. No more is mentioned of Barnabas except when Paul mentions him in his letters.
1 Cor. 9:6; Gal. 2:1, 9; 2:13; Col. 4:10
12. This does not mean that Barnabas was at fault in the dispute, for he was not. It was Paul who was unforgiving and at fault in the dispute. It is simply that the point of focus for establishing the early church was now on the apostle Paul.
See Topic: Paul's sins
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BENEFICENT LOVE

1. Definition The quality of love which seeks the Divine viewpoint benefit of the object.

A. From the negative: Rom. 13:8-10 - does no harm

B. From the positive: Gal. 5:13 - serve one another

2. The mandate for love:

A. 1 Jn. 3:23-24 -- God's policy

B. 1 Jn. 2:7-11 ---The issue of fellowship

3. The three guidelines for love:

A. The example of God the Father: 1 Jn. 4:7-11 (Mt. 5:43-48; Lk.6:27-38)

B. The example of Christ: Jn. 13:34

1. Eph. 5:1-2

2. Rom. 15:1-3

3. 1 John 2:6-11

C. The example of self: Mt. 22:34-40

1. Eph. 5:28-29

2. Mt. 7:12

4. Love then is the operative word for living the Christian way of life.

A. Gal. 5:6 with 1 Cor. 13:13

B. 1 Cor. 16:14

C. Mt. 22:34-40

5. Humility love: Expressed toward other believers because of the positional and family equality which exists in the body of Christ. (Application of BROTHERLY LOVE)

A. Phil. 2:1-4 - Divine viewpoint equality

B. Col. 3:12-13 - Five emotions of grace orientation (splangnon) compassion, kindness, humility, gentleness, patience

C. Eph. 4:1-2 - patience and forbearance.

D. 1 Peter 4:8 - love covers a multitude of sins.

6. Unity love: Expressed for the promotion of doctrinal purity among believers.

A. Eph. 4:3-6

B. Col. 3:14-17

C. 1 Jn. 1:5-7; 2:3-6

D. 1 Thes. 5:13b-15

7. Exhortation love: Expressed personally to individuals for the promotion of doctrinal purity.

A. Principle of Heb. 12:6 - Whom the Lord loves

B. Gal. 6:1-2

C. Rom. 15:1-4

8. Evangelistic love: Expressed to the unbeliever so they might be saved.

A. Reflects the principle of God's desire: 1 Tim. 2:4 and 2 Pet. 3:9

B. Reflects the principle of God's love: Jn. 3:16 and Eph. 5:2

C. 1 Cor. 10:31-11.1

D. 1 Cor. 2:1-5

E. 1 Thes. 2:1-9 (survey of principles)

F. Apply Jude v. 22-23

9. Generosity love: Desire to help in physical and material needs - Heb. 6:10

A. Rom. 12:13 (includes hospitality)

B. 1 Jn. 3:17-18

C. Jas. 2:14-18

D. Principle of genuine need: 2 Thes. 3:6-15

E. Mt. 5:38-48 - persecution context

10. How love is developed:

A. 1 Tim. 1.5 - 3 factors for proper expression of love

1. Cleansed heart: weeding out of darkness viewpoint and sins.

2. Good conscience: Absolute Divine viewpoint standards

3. un-hypocritical faith: acceptance and application through faith thinking.

B. 2 Cor. 3:18

C. Jn. 17:26

D. Gal. 5:22-23

E. 1 Jn. 2:3-5

11. SUMMARY: 1 Cor. 13:4-8

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BIBLE: New Testament Authority

The Apostolic writings provide the absolute authority in doctrine and policy for the church.

1. Rom. 16.17-18, Now I urge you brethren, keep your eye on those who cause dissensions and hindrances contrary TO THE TEACHING WHICH YOU LEARNED, and turn away from them. For such men are slaves, not or our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting.

2. 1 Tim. 1.3-4, As I urged you - - - in order that you may instruct certain men not to teach strange doctrines, nor pay attention to myths and endless genealogies, which give rise to mere speculation rather than promoting the administration of God which is by faith.

3. 1 Tim. 4.1-3,6, But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. In pointing out these things to the brethren, you will be a good servant of Christ Jesus, nourished on the words of the faith and of the SOUND DOCTRINE WHICH YOU HAVE BEEN FOLLOWING.

4. 1 Tim. 6.3, If anyone advocates a different doctrine, and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to good worship - - -

5. 2 Tim. 1.13, retain THE STANDARD OF SOUND WORDS WHICH YOU HAVE HEARD FROM ME, in the faith and love which are in Christ Jesus.

6. 2 Tim. 3.13-14, but evil men and impostors will proceed from bad to worse, deceiving and being deceived. You however, continue in THE THINGS YOU HAVE LEARNED and become convinced of, knowing from whom you have learned them;

7. 2 Tim. 4.3-4, For the time will come when they will not endure sound doctrine; teachers in accordance to their own desires; and will turn away their ears from the truth and will turn aside to myths.

8. Titus 1.9, Holding fast the faithful word which is IN ACCORDANCE WITH THE TEACHING, that he may be able both to exhort in sound doctrine and to refute those who contradict.

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BIRTH CONTROL

1. There is no direct reference to birth control in the Bible.

2. Ancient history gives us three significant references.

A. Egypt: 1850 BC - The Petri Papyrus

B. Egypt: 1550 BC - The Ebers Papyrus Both describe many ways to prevent conception

C. Rome: 2nd century AD - Soranus of Ephesus; a Greek physician (specializing in gynecology, obstetrics and pediatrics): His work entitled "On Midwifery and the Diseases of Women."

1. Detailed discussion of a large variety of contraceptives.

2. Distinguished between contraceptives and abortifacients.

3. Stated that contraception is medically preferable than repeated abortions.

4. His work had the largest scientific influence in the world until the late 17th century.

3. Biblical principles to apply:

A. The Divine mandate: Gen. 1:27 - human responsibility and therefore Christian responsibility.

B. The Divine blessing: Ps. 127:3-5 - only the believer has a true capacity to understand the moral and spiritual value of children.

C. Divine control of conception: 1 Sam. 1:5, 19

D. Human management: Application of science to deal with the difficulties of the curse on the earth.

1. Population control

2. control in financially burdened families

3. control when there is potential health risks.

E. The Christian's responsibility: Fulfill the mandate and manage details.

1. One child or more fulfills the mandate.

2. Birth control after that is optional based on detail of life status.

3. Permanent or semi-permanent control after the mandate is fulfilled is permissible.

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BLAMELESS: God's plan for the church

I. Ephesians 1:4 - Holy and blameless

A. Holy: hagios = set apart as unique and special.

1. Positional: new relationship, new kingdom, new title (saint) and new function.

a. sonctified: hagidzō - 1 Corinthians 6:11; 1:30; Hebrews 10:10; 2 Thes. 2:13; 1 Pet. 1:2; Acts 26:18; Hebrews 10:14; 1 Cor. 12:13 (baptized into one body).

b. 1 Pet. 2:9 - holy nation

c. Eph. 2:21 - holy temple

d. Change of kingdom: Acts 26:18; Col. 1:13; Eph. 5:8

e. Every believer is a "saint." 1 Cor. 1:2; Philip. 1:1; Romans 1:7; Heb. 3:1

2. Experiential or progressive: 1 Thes. 4:3

This is accomplished through growth and maintaining the filling-control of the Spirit.

It is a new unique way of life characterized by righteousness.

Eph. 5:3; Col. 3:12; 1 Pet. 1:15-16; 2 Pet. 3:11; 1 Pet. 3:15; 2 Cor. 3:18; 2 Cor. 7:1; John 17:17; 2 Timothy 2:19-21; 2 Cor. 1:12; Heb. 12:10-11

B. Blameless: amōmos = unblemished, without defect.

No unrighteousness, no sin, no darkness pollution. Hebrews 9:14 and 1 Peter 1:19.

1. Positional: Doctrine of justification accomplishes this. Romans 8:29-30; 2 Cor. 5:21; 1 Cor. 1:30; Rom. 3:21-24; Col. 2:9-14; Unleavened - 1 Cor. 5:7.

2. Experiential - produced during your life. Col. 1:22

a. He has reconciled you: salvation status - aorist active indicative of apokallassō.

b. In order to present you: aorist active infinitive of paristāmi = stand you beside Him (in the presence of or sight of - ketenōpion) As fulfilling our Christian purpose for being here on earth.

c. Holy: both positional and experiential.

The position is secure.

The experience is potential and refers to a way of life consistent with light standards.

d. and blameless: amōmos = the righteous character production that results from following those standards.

e. and irreproachable: anengklātos = a consistent, effective testimony as a result of righteous production.

f. V. 23, the condition of fulfilling your Christian purpose. "If you continue in The Faith - present active indicative of epimenō. (1st class condition "if" of assumption expressing optimism directed toward these believers.)

g. continuing in the faith is accomplished in two ways.

Growth: as per Philip. 1:9-11 (Col. 2:6-7

Application: as per Philip 2:12-16 (amōmos) and 1 Thes. 3:12-13 (Col. 3:1-17)

h. Jude 24 with v. 20-21 (amōmos)

i. Rev. 14:5 - the 144,000 servants

j. AmemptOs at 1 Thes. 2:10 and 5:23

k. Philip. 2:14-15, Do all things without grumbling or disputing, so that you may act like children of God, blameless (amemptos) and unmixed (akeraios), above reproach (amOmos) in a crooked and perverse generation . . .

II. Ephesians 5:26-27 - the purpose of Christ's sacrifice

A. To sonctify the church: hagiadzō. Set her apart as unique and special

B. Having cleansed here with the word: aorist active participle - katharidzō. Reference to the word of the gospel which cleanses the soul at the very point of time that it is believed. James 1:18; 1 Pet. 1:23

C. In order to present it to himself: hina + aorist active subjunctive of paristāmi. Which refers to positional relationship with application to fellowship.

D. The church glorious: endoxzos - reflecting glory - in both position and experience.

1. Positional glory: Eph. 1:4-6, 12, 14; 2:4-7; 3:21

2. Experiential glory: 1 Pet. 2:9; 2 Thes. 1:11-12; 2:13-16

E. Having: echō - present active participle

No spot or wrinkle or any such thing.
Reference to darkness pollution of any kind.

F. But that she should be: alla + hina + present subjunctive of eimi - This is the result of being "spotless."

1. Holy: hagios - unique and different both in position and experience.

2. and blameless: amōmos - no character faults in both position and experience.

G. Spotless: aspilos - no darkness pollution, thus viewpoint purity that reflects the standards of God's character. (corresponds with "blameless" and parallels "pure" and "unmixed.")

1. James 1:27, unstained (aspilos) by the world

2. 1 Tim. 6:14, keep THE commandment (love) without stain (aspilos)

3. 2 Pet. 3:14, be diligent to be found by Him in peace, spotless (aspilos) and blameless (amōmātos).

4. Philip. 2:15; Rom. 16:19 - - unmixed (akeraios)

5. 1 Cor. 5:8; 2 Cor. 1:12; 2:17 - pure motives, eilikrineia

6. Philip. 1:10; 2 Pet. 3:1, pure in motive (adjective, eilikrinās)

7. 1 Cor. 5:7, Clean out the old leaven (experience) just as you are in fact unleavened (salvation status, position).

8. 2 Cor. 7:1, cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of the Lord.

9. Pure in character: adjective - hagnos, indicates no human viewpoint to distort motivation and quality of application. (a dedicated attitude)

III. irreproachable testimony: 1 Cor. 10:32

A. aproskopos: not causing offense to others. ie, not bringing up or causing false issues.

1. Philip. 1:10, so that you may approve the things of greatest value, in order to pure of motive (eilikrinās and inoffensive (aproskopos).

2. Acts 24:16, I do my best to maintain an un-offensive (aproskopos) conscience.

B. Amōmātos: consistent character reflection visible to others. 2 Pet. 3:14

C. anengklātos: beyond accusation from others.

1. Col. 1:22 (above)

2. 1 Tim. 3:10, then let them serve as deacons if they are above reproach.

3. Titus 1:6-7,

D. anepilāmptos: also means above reproach or accusation

1. 1 Tim. 3:2, an overseer must be above reproach

2. 1 Tim. 5:7, prescribe these things so that they may be above reproach.

3. 1 Tim. 6:14, keep the commandment (love) without stain or reproach.

E. Ephesians 2:10, For we are His workmanship, created IN CHRIST JESUS (salvation relationship, status and position) for the purpose of good works, which God designed beforehand that we should walk in them.

F. Honorable behavior: 1 Peter 2:12; 3:13-16

IV. The means for fulfillment: Quite simply - two things.

A. God's word in the soul: Psalm 119:11

B. And the filling-control of the Spirit: Gal. 5:16

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BLASPHEMY: Toward God

1. Blasphemy is a verbal judgment toward god that comes from rejecting His sovereignty, righteousness and justice. Rom. 1:20-21

2. Rejection of the divine essence declares in principle that God is flawed and His policy does not work.

A. It is slander for the creature to judge the creator in terms of being critical of His policy, timing or direction of circumstances.

B. The creature is not greater than the creator nor his creator policy.

Rom. 9:20-21; Is. 29:16

C. The servant is not greater than his master or his master's policy.

John 8:31; 13:13-17; 1 Cor. 14:37

3. God is blasphemed when an unbeliever rejects the gospel and comes up with his own plan. Romans 2:4-5; Mat. 12:31-32

A. But unbelief does not nullify the character and plan of God. Rom. 3:3

B. Indeed, every blasphemy will be proved a lie and God will be pronounced true.

Romans 3:4

4. God is blasphemed when the believer rejects fellowship via 1 Jn. 1:7, 9 and Ps. 51:1-2.

A. Making excuses for sin rather than facing it on God's terms. Psalm 51:3,

Blaming circumstances, heredity, environment, others or God.

B. Failure to give God His rightful place. Psalm 51:4a

5. God is blasphemed when circumstances are criticized.

A. It is slander to say that the weather is wrong.

God is in control: Mat. 5:45; Acts 14:17

B. It is slander to criticize God's timing. He is still in control.

1 Thes. 5:19 - It is God's will

6. It is blasphemy to ascribe the works of God to Satan or to man. Acts 5:34-39

7. It is blasphemy to ascribe the works of darkness to God.

Mat. 7:21-23; Acts 8:9-10

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THE BLINDED MIND: Principle

1. Existence of the principle: 2 Cor. 4:4

2. The basis for the blindness is the word, "unbelieving" (apistos).
The activity of Satan to blind the minds of the unbelieving is based on that unbeliever's failure to relate to God on His terms when confronted with either God-consciousness or gospel hearing.
Once a person rejects truth, the information received is then vulnerable to distortion. This is what is meant by the Devil blinding the mind of the unbelieving.

A. Negative Volition begins the hardening process. Hebrews 3:13
B. Zech. 7:11-12

1. v.11 - First comes negative volition, "Won't hear" (no desire).
2. v.12 - Second comes the hard heart, "Can't hear" (no capacity).

C. This is taught in the parable of the sower, with the seed that was sown beside the road. Luke 8:12

3. The blinded mind can occur to the believer or the unbeliever.
Consistent negative volition empties the mind and darkness invades.
The source of the darkness is human viewpoint and doctrines of demons. 1 Tim. 4:1-3, 7

A. Satan's program has counterfeit truth.
2 Cor. 11:14-15; 2 Thes. 2:7a, 9-10; Rev. 12:9; 2 Tim. 4:4; Lk. 8:12
Counterfeits, mixes and distorts - to deceive and blind the soul.

B. Religion (man's viewpoint and policy) blinds the soul to truth when self-consciousness embraces that religion without the humility of teachability.

1. Conviction with positive response: Acts 2:37-42
2. Conviction with negative response: Acts 7:51-54
3. Saul's example: Acts 26:14
4. The humility of teachability: Berea, Acts 17:10-12
5. Israel's failure: 2 Cor. 3:12-17

4. The process: Romans 1:21-23 (The potential for unbelievers)
(See The darkness process for details)

A. heard truth
B. rejected truth
C. became empty: mataioo = aorist passive indicative (unguarded, weakened, vulnerable)
D. in their thought patterns (dialogismos)
E. and their foolish heart became darkened

1. Light was replaced with darkness
2. Divine viewpoint was replaced with evil viewpoint.

F. v. 22-23 - the expression of the darkness in the soul

1. v.22, Mental: idolatry. (pleonexia is idolatry: Eph.5:5; Col. 3:5)
2. v.23, overt: practice of impurity, akatharsia

5. The process: Eph. 4:17-24 (recognizes the potential for believers)

A. consistent negative volition = hardness of heart
B. ignorance: agnoia
C. alienation from the life of God
D. empty mind: nous
E. darkened dianoia: discernment (primary soul function)
F. calloused soul: scarred, all facets of soul function distorted.
G. expression of the scarred soul: imitation of darkness

1. Mental: totally occupied with self pleasure.
2. Overt: Practice of impurity (akatharsia)

6. There is a partial blindness that comes from false teaching as a result of failure to Rightly Divide the Word of Truth. false teaching: Jer. 5:30-31; Gal. 1:6-7; 3:1; 5:7-9;
Phil. 3:2, 17-19; Col. 2:8; 2:16-23; 2 Thes. 2:2;
1 Tim. 1:5-7; 6:20-21; 2 Tim. 2:16-18; 2 Tim. 4:1-4;
Titus 1:10-11; Acts 20:29-30; 2 Pet. 2:5; Jude 4

7. Protection against false doctrine:

A. 2 Tim. 3:16-17
B. 2 Tim. 2:15
C. Phil. 4:9
D. Is. 28:9-10
E. Rev. 2:2
F. Doctrine of separation: 1 Cor. 15:33
G. Hebrews 3:13, fellowship with other believers.

8. Recovery from the darkness of the soul is re-exposure to Divine Viewpoint through a crash-program of learning Bible truth.

A. Unbeliever, while still alive: repeat of Gospel information
B. Believer: Doctrinal re-instruction. Resume the growth process.
Heb. 5:11-14; James 1:21-25; Eph. 4:20-5:17; 2 Tim. 2:24-26

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BLOOD OF CHRIST

1. Orientation to spiritual death:

A. When Adam sinned against God, he lost his relationship with God. He died to God, he died spiritually. Gen. 2:17; 3:1-10. This "spiritual death" is actually a separation from God in which there is no rapport or affinity with God.

B. Romans 6:23 says that the wages of sin is death. The issue is spiritual death as it is compared with "eternal life."

1. Spiritual death is separation from God.
2. Sin demands a penalty from divine justice.
3. Adam paid that penalty immediately. He died spiritually.
4. And all his progeny share in that penalty. Rom. 5:12
5. But God provided a solution to offset the penalty paid by Adam by instituting another method of payment.
6. The promise of a Messiah-Savior to take that penalty upon Himself.
7. Messiah's payment would offer salvation for Adam's race.

2. To teach this salvation, God instituted animal sacrifices. Gen. 3:21 with 4:3-7

A. The animal cannot die spiritually, only physically.
B. God uses the physical death of the animal to teach -

1. The seriousness of sin
2. The severity of the penalty
3. The future provision of payment by the savior.

C. The shedding of the blood of the animal indicates death.

1. But it REPRESENTS spiritual death.
2. And the payment of spiritual death by the future savior.

D. Thus the term, representative analogy.

3. When the Mosaic law was instituted, a greater emphasis was placed on the blood of the animal as the "life force" of the animal.

A. Blood is the life of all flesh (animal flesh). Lev. 17:11a
B. Animals have no soul life as man has. Their soul life is their blood.
C. The only issue in animal life is "physical." It has not spiritual life. It can only die physically, not spiritually.

D. And the evidence of that physical death is its blood.

4. The promised savior is the Lord Jesus Christ.

A. In 30 AD, He paid the penalty for man's sin.
B. It was a "soul" sacrifice. Isaiah 53:11 - nephesh
C. The sacrifice was spiritual death. (Psalm 22:1; Mat. 27:45-46)
D. To connect the fulfillment with the promise portrayed by animal sacrifice, we have terms of analogy.

1. John 1:29, "The lamb of God"
2. 1 Pet. 1:18-19, "the blood of Christ, AS of a lamb, unblemished and spotless."

5. The animal sacrifice was physical. The term, "blood of Christ" is symbolic. John 6:47-63.

6. Jesus Christ did not die on the cross by "bleeding to death."

A. He was alive when salvation was accomplished. Mt. 27:46; Jn. 19:28, 30a
B. After it was finished, he said "it is finished" and THEN died physically. Jn. 19:30b

C. He died of His own free will because His work was done. Mt. 27:50; Lk. 23:46

D. The term, "shed blood," is symbolic and represents spiritual death as it looks back to the animal sacrifice which "typified" the spiritual death of Jesus.

E. Shed blood only occurs 3 times: Mat. 26:28; Mk. 14:24; Lk. 22:20
And sprinkled - two times, Heb. 12:24; 1 Pet. 1:2

7. All the animal sacrifices and the entire priestly system were symbolic and looked forward to the person and the work of Jesus. Heb. 9:9; 10:1-10

8. The blood of Christ and salvation:

A. Faith in who Christ is and what He did. Jn. 6:53-56; Rom. 3:25
B. Doctrine of redemption: 1 Pet 1:18-19; Rev. 5:9; Eph. 1:7; Acts 20:28
C. Doctrine of justification: Rom. 5:9; Rev. 7:14
D. Doctrine of propitiation: Rom. 3:25; Eph. 5:2
E. Doctrine of reconciliation: Eph. 2:13; Col. 1:20
F. Doctrine of sonctification: Heb. 13:12; 10:10, 14
G. Doctrine of union with Christ: John 6:56

9. The blood of Christ and the Christian life.

A. Because all sins were paid for on the cross, personal acts are paid for as well.
B. But any act of personal sin removes the believer from fellowship with God.
C. 1 John 1:9 is the provision to restore the believer to fellowship.
D. The basis for 1 Jn. 1:9 being available to the believer is what Christ did on the cross.
E. Thus, fellowship is available through Christ's blood. 1 Jn. 1:7
F. Cf. the sin sacrifices of the Mosaic law which had to do with restoration to fellowship for the "believer." Lev. 4: - 6:6

10. The blood of Christ and communion.

A. Mat. 26:28; Mk. 14:24; Lk. 22:20
B. 1 Cor. 10:16
C. 1 Cor. 11:23-27
D. It is always a SYMBOLIC issue.

11. The blood of Christ is the basis for the priesthood of the believer. Heb. 10:19

12. Revelation 12:11, "overcame because of the blood of the Lamb."

A. This refer first to salvation FAITH: 1 John 5:4-5
The "over-comer" is the believer because he "has" trusted in Christ as savior.

B. Secondly, it refers to application of the blood in a fellowship context as at 1 Jn. 1:7-9

C. And the word of their testimony: Christian experience application as the basis for overcoming via faith rest trusting in the character and work of Christ.

D. Loved not their life: refers to total dedication to the plan of God for them during the time of persecution in the great tribulation.

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The Body of Christ

1. The body of Christ consists of every person, Jew or Gentile who receives Jesus Christ as savior. 1 Cor. 12:12-13; Gal. 3:26-28

2. From the point of salvation, these cease to be Jew or Gentile and become "church." Galatians 3:26-28; Col. 3;11; 1 Cor. 10:32

3. This "body" then, is called the church. Col. 1:18; Eph. 1:22-23

A. Universal church: because it consists of every believer who has ever lived in the church age.

B. Invisible church: Because this body is built "in the heavenlies"

C. Accordingly, the body consists of both dead and living believers and the "dead In Christ" who are now in heaven, are just as much a part of the church body as the living.

4. Christ is the head of the church: Col. 1:18; Eph. 5:23

A. And every believer is a member: Eph. 5:30

B. Each member is necessary for the whole and each member has one basic responsibility - ambassadorship. Every believer is a representative of Christ on the earth. 2 Cor. 5:20

5. The body of Christ is incomplete in regard to "number" but is continually being built.

A. It is growing by members being added through receiving Christ as savior.

Ephesians 2:21; 4:12 c

B. The Lord Jesus Christ builds the body with Himself as the foundation.

Matthew 16:18

C. Members are added through salvation. Acts 2:47

D. It is the baptism of the Holy Spirit which actually puts the believer into the body of Christ. 1 Cor. 12:13

6. The purpose for the body of Christ on the earth is to function as an evangelistic agent (a new priestly house) to "proclaim the glories of Him" in place of the nation of Israel which is temporarily set aside.

A. Matthew 21:42-46; 23:37-39

B. 1 Peter 2:5-10; Isaiah 28:16-17

C. Eph. 2:10

7. At the rapture of the church which Jesus will accomplish at the Day of the LORD (1 Thes. 4:13-17; 2 Thes. 2:1-3) all members of the body of Christ will be united in heaven and become the bride of Christ to reign with Him for all eternity.

A. On earth, the body is constituted by its "spiritual" POSITION IN CHRIST.

B. In this "position" the body is perfect. Eph. 5:25-27; 1 Cor. 1:8

C. Once raptured and in heaven, the body of Christ will be cleansed from all "experiential" stain and blemish through the evaluation at the Judgment Seat of Christ. 1 Cor. 3:10-15; 2 Cor. 5:10; Rev. 19:7-8

7. The reality of the body of Christ was planned from the foundation of the world but unknown to all previous ages and is therefore, referred to as the Mystery. Eph. 3:1-10

8. However, it was taught in "mystery" and parabolic form throughout the Old Testament especially in the book of Isaiah. Gen. 12:3; Isaiah 42:6-7; 49:6; 56:8.

9. And prophesied by Jesus during His earthly ministry.
Mat. 16:18; Jn. 10:16; 14:20; 13-17.

10. Having begun at Pentecost, it was then fully revealed to the apostles and prophets and recorded completely in the New Testament scriptures. Eph. 3:1-3; Rom. 16:25-26. Accordingly, it is no longer a "mystery" but can be fully known by those who learn the scriptures.
11. Summary passage: Ephesians 2:11-22.

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BOOK OF LIFE

1. The book of life is God's record in heaven which contains the names of all who have trusted in Christ as savior by the end of the kingdom.

A. in heaven: Luke 10:20 (might be the new name of Rev. 2:17)

B. Ps. 69:28 - recorded with the righteous

2. Some observations about the book.

A. Believers are in the book. Ps. 69:28; Phil. 4:3

B. Believers are not erased: Rev. 3:5

C. Unbelievers are blotted out. Ps. 69:28

D. Dead unbelievers are not in the book. Rev. 20:15

3. Conclusions:

A. All people begin life with their name in the book.

1. Actually the names were put there from the foundation of the world based on Divine foreknowledge. Rev. 17:8

2. This does not violate the principle of reserved judgment as found at Jn. 3:18 and Heb. 9:27

3. But it simply recognizes grace and God's desire for all men to be saved. 2 Pet. 3:9; 1 Tim. 2:4; Titus 2:11

4. Nor does it violate the principle of free will as all men still have the responsibility to keep their name there or have it erased.

B. If a person becomes a believer his name is sealed in the book. Rev. 3:5.

C. If a person dies an unbeliever, his name is erased and he is judged on that basis. Rev. 20:15

D. So, although all people begin life with there name in the book, only believers are said to have their name written from the foundation of the world. Rev. 17:8 - perfect passive participle

4. Rev. 17:8 further indicates that acceptance of the mark of the beast during the 70th week, functions the same as physical death and his name is erased.

5. Only those who have their name in the book/life will have part in the new Jerusalem throughout the kingdom and eternity. Rev. 21:27

6. At the last judgment, all who are not in the book will be cast into the lake of fire for all eternity. Rev. 20:15

7. The believer should not become overly occupied with the supernatural way of life provided for him in time, but should rejoice primarily that his name is recorded in heaven (book of life) Luke 10:20

8. Book of remembrance is for believer's works to determine reward. Mal. 3:16-17 with Neh. 3:14

9. Just prior to Christ's descent to the earth at the end of the Day of the Lord judgments, the book of life and probably the book of remembrance will be opened to determine who will live through the final physical judgments. Dan. 7:10; 12:1; Is. 4:3

A. Dan. 7.10; 12.1; Is. 4.3
B. It is probable that Ex. 32:33 refers to this book of the "living," which would include the names of those who are physically alive on the earth.

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BROTHERLY LOVE

1. Brotherly love is an "esprit de corps" attitude among believers which recognizes the reality of POSITIONAL equality, compatibility and rapport.

A. philadelphia: brotherly love

1. philos - love and affection based on rapport with another.
2. adelphos - brother, member of the same family
3. 1 Peter 2:17, the brotherhood - adelphotās

B. But this rapport is not based on fellowship and experience.
C. The family unit is the body of Christ: 1 Corinthians 12:13
D. The rapport is based on positional equality in this family through union with Christ. (not personal, emotional or experiential)

E. Thus, the principle of relationship love (storgā) is extended toward other believers for the purpose of glorifying God.

1. Romans 12:10 - philostorgos
2. 1 Peter 1:22 - anupokritos

F. Ephesians 4:25b, members of one another: eimi as a present indicative + melos allālōn. See Romans 12:5

2. Positional compatibility factors

A. Positional compatibility factors are simply extensions of the 36 positional blessings received at salvation.

1. Knowledge of these 36 blessings gives the believer motivation to advance in LIGHT.

a. Confidence in salvation
b. Desire for fellowship and growth
c. Impetus for service.

2. Recognizing these blessings as positional compatibility factors promotes brotherly love and beneficent love. Ephesians 4:25b

B. Doctrinal basis for the positional blessings:

1. The new creation: 2 Corinthians 5:17
2. Eph. 1:3, every spiritual blessing in the heavenlies in Christ.

C. LIST: 36 positional blessings

3. The spiritual purity of the action is found in the term, anupokritos, at 1 Peter 1:22

A. From hupokrinomai, which means to act, or more precisely, to interpret the ideas and stories of the poet in action on a stage.

B. The actor represented character and behavior which was not his own - usually with the aid of a mask.

C. So with the negative in front, we have someone who represents character and behavior that comes from his own soul.

D. Christian brotherhood then is to be practiced from an established viewpoint character in the soul. Grace motivation apart from human logic and emotion.

E. It is not practiced with the idea of getting favor, merit or attention from either God or a fellow Christian. It is an extension of grace giving and therefore is giving to God rather than to a person.

F. It is based on character in your soul, not in someone else's soul.
It revolves around promoting unity for the proclamation of the gospel for the increase of the body and the glorification of God.

4. Brotherly love is intricately connected with agapā love. Beneficent love.

A. 1 Thessalonians 4:9, as to the love of the brethren, philadelphia.

1. You are: eimi: present indicative refers to status quo based on doctrinal instruction.

2. Taught of God: theodidaktos, adjective (plural) means ones taught of God

3. To love one another: agapaō, present active infinitive

B. 1 Peter 1:22:

1. Since you have standards in your soul in regard to philadelphia (purified your hearts)

2. Continually love one another: agapao as an aorist active imperative plus ektenōs (eagerly and constantly).

3. From the heart: from those doctrinal standards you have learned and that reside in the heart as per Colossians 3:16.

C. Brotherly love is a family perspective of unity based on knowledge of bible truth. Agapā love is the application of that perspective in every area of life.

D. Of the many character qualities that contribute to the love complex, brotherly love is included. Romans 12:9-13

1. Without hypocrisy: genuine expression of grace in the soul.
2. Evil/good (ponāros/agathos): the standards by which everything in the Christian life is governed.

3. Devoted in brotherly love: application of Divine standards to the Divine family. (devoted is philostorgos, which refers to love based on a natural relationship)

4. Giving preference: proāgeomai (resent middle participle) this means to evaluate the other one as having priority over self.

5. In honor: timā, places a grace value on the other members of the family through application of humility.

6. Amplifies in verses 11-13

E. The issue of grace humility and value is explained at Phil. 2:3-4

1. (doing) nothing: māde, to amplify the 4 unity issues of verse 2

a. According to (kata) the standard of or on the basis of.
b. selfishness: eritheia, is an active, selfish ambition that causes strife because it walks on everyone to get what it wants. (possession centered)

c. Or empty deceit: kenodoxia, empty glory. This one causes strife because he glorifies self as better than anyone else and more important. (person centered)

2. But: alla, strong contrast to indicate that there is no room for these arrogant expressions in the Christian life.

3. With humility of mind: tapeinophrosunā, this is the attitude that recognizes one's place in the plan of God and the Divine family, and that the believer is under the jurisdiction of God's authority, viewpoint and policy.

4. Regarding: hāgeomai (present middle participle) refers to an active mental attitude which is the only thing that will offset the 2 arrogant expressions of selfishness and conceit.

5. One another: the other members of the Divine family.

6. As more important: huperechō (present active participle) means to be above, and refers to viewing the other believers as having priority over himself. This is the honor (timā) of Rom. 12:10.

7. The priority issue is explained by verse 4, the benefit of the other.

5. Brotherly love then must be understood from the knowledge of what truly is the benefit of the other person, and that is what brings glory to God, not to people.

A. It is the viewpoint of Divine truth, not human viewpoint. 1 Corinthians 4:6
B. Spiritual benefit: Romans 14:19; 15:2
C. Material benefit: 1 John 3:17-18 with 2 Thessalonians 3:10-15
D. therefore, the practice of exhortation:

1. Personal: Galatians 6:1-2
2. Spiritual gift: Acts 18:24-26; Romans 12:8

6. The expression of philadelphia can only come from a soul purified with truth. 1 Peter 1:22

A. The growth process teaches and establishes philos compatibility factors.
B. Furthermore, it builds a purified character structure in the soul which (2 Peter 1:5-7).

1. Controls details of life: (this is necessary for true spiritual freedom)

2. Endures the temptations and pressures of life. (necessary for consistent fellowship)

3. Has capacity to worship God in line with His standards.

C. And then as an extension of genuine worship, the believer is able to serve others (Galatians 6:10). Believers first (brotherly love) and then to unbelievers (beneficent love).

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Brothers of Jesus

1. John 2:12

A. After this: the wedding of Cana which was the occasion for His first miracle. John 2:1-11

B. He went to Capernaum: This is just a few days after His 40 day temptation from Satan.

1. He was ministered to by angels: Mat. 4:11

2. He returned to John the baptizer and made contact with him. John 1:29-34

3. He gained the attention of 2 of John's disciples and accepted their company. John 1:35-39

4. Adopted 3 other men as his disciples: Jn. 1:40-49

5. And then to Cana for the wedding on the third day. Jn. 2:1-11.

C. Those who went to Capernaum with him:

1. His mother: Mary, the mother of his humanity. Not the mother of deity. Not the mother of God has no mother.

2. His disciples: 5 specifically - John 1:40-49

those who responded to His miracle at Cana

a. Andrew, Peter, Philip, Nathaniel and John

b. Those who had believed in Him. Jn. 2:11. Those who accepted His claim to be the Messiah, the Son of God.

3. And His brothers: half-brothers born to Mary and Joseph after Jesus was about two years old.

2. The list of Christ's brothers. Mat. 13:55-56

Four brothers and at least 2 sisters. ( James, Joseph Jr., Simeon and Judas)

A. After Jesus was born and everything settled down about 2 years later, Mary and Joseph made their home in Nazareth of Galilee and began their natural family. Matthew 1:19-23

B. Jesus was conceived supernaturally by God the Holy Spirit while Mary was still a virgin. Mat. 1:18-25

C. But then, after the birth of Jesus, Mary had other children through natural procreation with her husband, Joseph.

3. During the first few weeks of Christ's ministry, his brothers were deeply interested in Him.

A. They recognized something unique about Him, even as they had while growing up.

B. but now the miracles make a much deeper impression and they decide to follow Him. But they are just like most everyone else in the nation. They want signs and miracles and are not interested in "truth." Mat. 16:4

C. So when Jesus starts teaching divine truth and the issue of light vs. darkness, they show their true colors and desert. The principle of Jn. 6:66 and 3:19-20.

4. Our first indication of this takes place just after he begins his second year of ministry. Matthew 3:20-21

A. Probably several months before this, his brothers had separated from Him since they were unable to receive His teachings.

B. Mark 3:21 tells us their attitude toward his teaching and claims.

"They thought he had lost his senses."

existāmi - aorist active indicative - 3rd person singular

To stand outside yourself, your mind, your senses.

C. So because of their concern for their brother, they intend to seize him and take him home by force if necessary.

"to take custody of Him." - krateō - aorist active infinitive

D. Their attempt goes no further than making contact with Him as is described in Mark 3:31-35. (Mat. 12:46-50; Luke 8:19-21).

E. When they arrive, He is in the middle of a bible class, so they must send word through the audience because of the crowds.

F. But because they have rejected Him, Jesus rejects them by asking a rhetorical question. Mark 3:33, "Who are my mother and my brothers?"

G. Then He answers the question t show that spiritual reality supersedes physical reality as well as human relations.

1. Whoever does the will of God: amplified in Luke 8:21.

2. Those who hear: present active participle of akouō.

3. The word of God: the teachings of Jesus based on Jn. 7:16.

4. And do it: present active participle of poieō.

John 8:31, menō as an aorist active subjunctive.

5. The next statement of their unbelief is found in John 7:1-9

A. This incident takes place about 2 1/2 years into his ministry.

B. It is time for the feast of tabernacles in October, which is held in Jerusalem.

C. Jesus is in Galilee visiting His family and teaching the community.

D. v. 3-4, His brothers challenge Him in ridicule because their human viewpoint does not agree with how he is doing things.

E. v. 5: But the real issue is that they had not accepted His claim to be the Messiah and the Son of God. "they did not believe in Him."

F. v. 6: "my time" refers to the time of his destiny to go to the cross. John 7:30

John 8:20 cf. Mat. 26:18

G. Your time: refers to their opportunity to believe in Christ and be saved or face judgment after death. Heb. 9:27

H. v. 7: The emphasis is on the fact that they are of the world and therefore, the world cannot hate them. John 15:18-19

I. But while there is life there is hope. V. 6 -

Your time is "always" - pantote;

opportune: hetoimos, prepared, ready, present.

J. And although they are not mentioned in connection with the crucifixion, after the resurrection they became believers. Acts 1:1

k. See topics: James and Jude

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Business Principles from the Bible

1. Diligence: Prov. 14:23; 12:11

A. But patience: Pr. 21:5

B. laziness: Pr. 6:6-11; 18:9; 24:30-34; 26:13-16

2. Planning and organization: Prov. 24:27; 27:23-27; Lk. 14:28-29

Principle of negotiation: Prov. 26:6, 10

3. Wisdom in hiring: Prov. 26:6, 10

4. Faithfulness in labor for others. Pr. 13:17; 27:18; Eph. 6:5-8

5. Be the best you can be: Prov. 22:29

6. Avoid rich-mindedness: Prov. 28:22

7. Be honest: don't oppress. Prov. 22:16a

A. Principle of false measurements: Leviticus 19:35-37; Deuteronomy 25:13-15; Micah 6:9-13; Pr. 11:1; 16:11; 20:10, 23

B. Wages: Deut. 24:14-15; Lev. 19:13

C. Don't charge interest to fellow citizens: Lev. 25;35-37; Deut. 24:6, 10-13.

Application to the church: Do not charge interest to other "believers."

D. Pledges are very dangerous: Ex. 22:26-27; Deut. 24:6, 10-13

E. Summary: Ezek. 18:7-8

8. The pitfalls of dishonest gain:

A. Prov. 10:2, does not profit

B. Pr. 15:27 - troubles your own house.

C. Prov. 20:17 - no satisfaction - operation "gravel in the mouth."

D. Prov. 21:6, such "profit" is like a fleeting vapor.

E. Financial bribery and flattery - Prov. 22:16b

9. Avoid unwise use of credit:

A. Pledges for someone else's debt. Prov. 22:26-27; 17:18

B. Co-signing: (suretyship) Prov. 11:15

10. Always fulfill your obligations. Keep your word. Prov. 6:1-5

11. What about legal disputes between believers?
We know that God provided in the law the recourse to resolve legal and social issues.
Ex. 18:13-26; Deut. 1:9-18; 16:18-20.
But of course, this is WITHIN the nation of Israel. However, let’s remember that both believers and unbelievers resided in the nation and would have disputes with one another.

When it comes to Mat. 18:15-17, there are FOUR steps to resolving the dispute.
1. v.15, go to him in private.
2. v. 16, take 2 or 3 others and try to resolve it.
3. v. 17, if no success, then take it to the assembly, which probably means the LEADERSHIP of the assembly.
4. If he refuses to respond to the church leadership, then “let him be AS a Gentile or as a tax collector. This seems to place the matter into a CIVIL or SOCIAL context. Now the person is “free” to pursue the dispute through the legal system of the land in which he lives.

1 Cor. 6:1-8
Here we have the believer taking his legal dispute with another believer to the SECULAR legal system FIRST rather than to the church. He should go to the church first as per Mat. 18:15-16. I suggest that the problem here is one of priority as the believer who has been harmed bypasses the church and attempts to resolve this through the secular courts first.

The question of verse 7 SUGGESTS the OPTION of letting the whole thing go and not seeking retribution or satisfaction in the dispute. It is NOT a commanded option. You see, this cannot be commanded in that the dispute might involve SERIOUS issues; perhaps the dispute about property ownership, like one’s own home or car – things that cannot be “let go” but have to be resolved. If I have a home with 5 kids and a wife, and someone has maneuvered to take my home away – and the church cannot help, then I have no choice. I MUST go to the secular system to protect my family.

What makes it WRONG for YOU to pursue the matter in the secular courts is the existence of sin in your own life as per verse 8. Here the suggestion is that YOU are wronging and defrauding your brother.
I don’t think that it is wronging or defrauding SIMPLY because you take it to the secular court system. I think it is because YOUR MOTIVES are in question and your PROCEDURE is in question. Follow the proper procedure that Jesus gave us and only as a last resort, take it to the secular courts.

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Pronunciation guide

GREEK: Verbal Orientation

Hebrew Verbal Orientation


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TOPICAL BIBLE STUDIES ARCHIVE B

Pronunciation guide

GREEK: Verbal Orientation

Hebrew Verbal Orientation

TOPICAL BIBLE STUDIES
ARCHIVE B