Shepherd and Sheep Series-Distinguishing Memorization from Review

How are you doing in the area of Scripture memorization? Perhaps your answer is "not really all that well!" The fact is, in this area, you are not the Lone Ranger. However, the good news is God has an answer to your problem. Many who have memorized Scripture have become discouraged because they soon forget what they have memorized. This concern is needless and shows lack of understanding of the true nature of meditation. The purpose of memorization is not to see how many chapters we can quote, but rather to prepare us for the daily process of meditation. This process is of paramount importance to God. The principles of this process are clearly pictured in God’s provision of manna: It had to be gathered each day. Yesterday’s manna became stale, a fact which forced the people to depend upon the Lord daily and to live in proper reverence of Him. There is need to review Scriptures so we can have material upon which to meditate and with which to worship the Lord in Spirit and in truth; “for the Father seeks such to worship him” (John 4:23). Simply reviewing chapters may appeal to the sense of accomplishment of our soul and can lead to pride. Actually, there is no loss in forgetting what we have memorized, since there is great value in rememorizing it and getting new insight from it. There is benefit, however, in memorizing as much as possible. The conscious mind may forget a passage; however, the Spirit will bring it to our attention whenever it is needed. Memorized Scripture is like the snow bank described in Isaiah 55:10-11. “For as the rain comes down, and the snow from heaven, and returns not thither, but waters the earth, and makes it bring forth and bud, that it may give seed to the sower, and bread to the eater: So shall my word be that goes forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” Just as snow comes into a cold atmosphere, we may memorize God’s Word with a cold heart and even forget what we have memorized; however, the snow does not go away and when God warms up our hearts, the Word ‘melts” into our consciousness and accomplishes its purposes. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Shepherd and Sheep Series-Sheep and Survival

Sheep belong to the class of animals called ruminants, because they chew and rechew their food through a process of reingestion. We as God's sheep are to ruminate on the Scriptures. "Meditate upon these things; give yourself wholly to them; that your profiting may appear to all" (1 Timothy 4:15). Analogies between sheep and Christians abound in Scripture. Those who minister to Christians are compared to shepherds: “Feed the flock of God which is among you…” (1 Peter 5:2). Christ is pictured as the Chief Shepherd: “And when the chief Shepherd shall appear…” (1 Peter 5:4). Christians are the sheep of God’s flock: “...We are the sheep of his pasture” (Psalm 100:3). Important aspects of the Christian life are also illustrated by the ways of sheep. Christians are to follow the Lord as sheep follow their shepherd. “My sheep hear my voice, and I know them, and they follow me” (John 10:27). Christians wander from truth the same way that sheep go astray. “All we like sheep have gone astray…” (Isaiah 53:6). Sheep do not have the ability to survive on their own. Most people assume that sheep can take care of themselves. Nothing could be further from the truth. Sheep are such creatures of habit that, if left to themselves, they become the victims of their own destruction. They will wander in the same paths and “graze” in the same areas until the pasture is destroyed. Sheep will then pollute the barren ground until it breeds dangerous parasites. When thirsty, untended sheep will drink whatever water is available, even from contaminated sources such as shallow, muddy pools. What are sheep notoriously noted for? They go astray. They get lost easily; sheep are totally dependant on the Shepherd, on Jesus Christ. Of interest are the sheep of the Highlands of Scotland, especially how they are rescued when they wander off and become stranded? The vegetation on those high places is pretty sparse. And yet, down on a narrow cliff about ten or twelve feet below is a little ledge that is grassy. It hasn't been eaten because sheep can't walk down there. But some of them will smell that lush grass and they will go down on that ledge, jumping ten, maybe twelve feet, landing on all fours like a cat and they will eat that lush grass. Well, there's no way to get back up by themselves. Soon their bleating is heard as they try unsuccessfully to return to higher ground. The shepherd does not rush over to rescue him. He lets that sheep stay down there on the ledge for a reason. Why? There's no way he can save him until all the grass is eaten and until the sheep begins to get hungry and thirsty. In time the sheep realizes the food is gone and there is no water down there. Finally the sheep gets so weak that he can't even stand up. It’s at that point, when he's at the bottom of the barrel, when he has run out of his own energy, then the shepherd will lower himself down over the ledge and rescue the sheep. Because the wise Shepherd knows if he comes any sooner, that stupid sheep, will jump over the ledge to its death. This should help us understand why God often waits until we are at the bottom of the barrel. You may be saying I wish He wouldn't wait so long. Maybe you ought to pray that the grass will run out a little sooner. Fear, tension, and aggravation will keep sheep from properly digesting their food. Then, too, the ever-present danger of predators will bring further destruction to sheep who try to make it on their own. No wonder Jesus made the observation of sheep that had no shepherd, “…they fainted, and were scattered abroad…” (Matthew 9:36). This characteristic of sheep explains why most Christians do not meditate on the Word of God. They assume they can do it on their own, but the clear fact of the matter is that they cannot. Their intentions may be sincere, and their motivation may be high. They may even begin a program of memorization, but in a short while they become too busy for it and soon forget about it. If this describes your condition, there is only one remedy—accountability! In order to experience meditation on any kind of consistent basis, you must affirm the following truth and commitment. “Having failed in my own efforts to meditate on a consistent basis, I now purpose to become accountable to another person in order to maintain this vital spiritual discipline." Dr. Ken Copley is available for counseling, conferences, and local church meetings.

How to Have a Spirit Controlled Home

“And do not get drunk with wine, for that is debauchery, but be filled with the Spirit, addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart, giving thanks always and for everything to God the Father in the name our Lord Jesus Christ, submitting to one another out of reverence for Christ. Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands. Husbands love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself, for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh. This mystery is profound, and I am saying that it refers to Christ and the church. However, let each one of you love his wife as himself, and let the wife see that she respects her husband” (Ephesians 5:18-33). “When home is ruled according to God’s Word,” Said Charles Haddon Spurgeon, “angels might be asked to stay with us, and they would not find themselves out of their element.” The trouble is that many homes are not governed by God’s Word-even homes where the members are professing Christians-and the consequences are tragic. The answer is the Holy Spirit of God. It is only through the power of the Holy Spirit that we can walk in harmony as husbands and wives, parents and children. The home can be heaven on earth if each family member is controlled by the Spirit. Note three way in which Spirit control will affect each family member. First, the Spirit filled family member will be joyful (5:19). Joy is one of the fruit of the Spirit. Christian joy is a deep experience of adequacy and confidence in spite of the circumstances around us. This kind of joy is not a thermometer but a thermostat, it determines the spiritual temperature of the home. To illustrate this joy, Paul used the familiar experience of drunkenness (v. 18). The drunk is under the control of another force. The drunk is not ashamed to express himself, nor can he hide what is going on in his life. Transfer this picture to the believer who is filled with the Spirit. God controls his life, and he experiences a deep joy he is not afraid to express to the glory of God. The drunk calls attention to himself, while the Spirit filled believer is a witness for Christ. Second, the Spirit filled family member will be Thankful (5:20). Someone defined the home as “the place where we are treated the best-and complain the most.” A grateful heart promotes harmony in the home. The grateful person realizes that he is enriched because of others. Paul commanded his readers to be thankful for all things at all times. We need the Spirit of God to help us be thankful for suffering, disappointments, and bereavements. When a Christian finds himself in a difficult situation, he should immediately give thanks to the Father to keep his heart from complaining and fretting. The word gratitude comes for the same root word as grace. Thank and think also come for the same root word. If we would think more, we would thank more. Third, the Spirit filled family member will be submissive (5:21-33). The fact that Paul uses Christ and the Church as his illustration is evidence that he has the Christian home in mind. Wives submit yourselves (5:22-24). He gives two reasons for this command. 1. The Lordship of Christ (v. 22). 2. The headship of the man in Christ (v. 23). Husbands love your wives (5:25-33). Paul had much more to say to the Christian husbands than to the wives. 1. He set a very high standard “Love your wives even as Christ also loved the church (v. 25). Paul was lifting married love to the highest level possible. The Christian home is an illustration of the relationship between Christ and the Church (v. 32, 33). 2. God established marriage for many reasons. It meets man’s emotional needs. “It is not good that the man should be alone (v. 31). Marriage has as social purpose in the bearing of children to continue the race. Marriage has a spiritual purpose, as the husband and wife experience the love of Christ. 3. If the husband makes Christ’s love for the Church the pattern for his wife, then he will love her sacrificially (v. 25). 4. The husbands love will be a sanctifying love (vv. 26-27). 5. The husbands love for his wife should be a sastisfying love (vv. 28-30). We must claim the promise of John 7:37-39: “If any man thirst, let him come unto Me and drink!” By faith yield yourself to Christ; by faith ask him for the fullness of the Spirit. By faith receive. When you find yourself joyful, thankful, and submissive, you will know that God has answered. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

God Has a Covenant for You

“Therefore remember that at one time you Gentiles in the flesh, called ‘the uncircumcision’ by what is called the circumcision, which is made in the flesh by hands—remember that you were at that time separated from Christ, alienated from the common wealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility by abolishing the law of commandments and ordinances, that he might create in himself one new man in place of the two so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility. And he came and preached peace to you who were far off and peace to those who were near. For through him we both have access in one Spirit to the father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole structure, being joined together, grows into a holy temple in the Lord. In him you also are being built together into a dwelling place for God by the Spirit” (Ephesians 2:11-12). “Peace in our time! Peace with honor!” Those were the words of British Prime minister, Sir Neville Chamberlain, when he returned from conferences in Germany in September 1938. He was sure that he had stopped Adolph Hitler. Yet one year later, Hitler invaded Poland, and on September 3, 1939, Great Britain declared war on Germany. Chamberlain’s great peace mission failed. From 1500 B.C. to A.D. 850 there were 7,500 “eternal covenants” agreed upon among various nations with the hope of bringing peace, no covenant lasted more than two years. The only “eternal covenant” that has lasted—and that will last—is the one made by the eternal God, sealed by the blood of Jesus Christ. It is Christ’s peace mission that Paul explains in the following section. Note three very important words that summarize this great work. First, the word without, this is what the Gentiles were (2:11-22). The one word that best describes the Gentiles is without. They were without Christ (v. 12). The Ephesians worshiped their famous goddess, Diana. Those who claim that pagan religions are acceptable to God will have a problem here. Every unsaved person, Jew, or Gentile, is outside Christ. They were without citizenship (v. 12). God called the Jews and built them into a nation. Israel was God’s nation, in a way that was not true of any Gentile nation. They were without covenants (v. 12). While the blessing of the Gentiles is included in God’s Covenant with Abraham, God did not make any covenants with the Gentile nations. The Gentiles were “aliens” and “strangers”-and the Jews never let them forget it. Every good Pharisee prayed daily “O God, I give thanks that I am a Jew, and not a Gentile.” They were without hope (v. 12). Historians tell us that a great cloud of hopelessness covered the ancient world. Their philosophies were empty and their religions were powerless to help men face either life or death. Only Biblical Christianity can do that. They were without God (v. 12). It has been said that it was easier to find a god than a man in Athens. But the pagans did not know the true God. The first 11 chapters of Genesis; and from chapter 12 on (the call of Abraham), it is the story of the Jews. The Jews were in God’s favor 2,165 year; the Gentiles have been for the last 2,000 years. Second, enmity is the key word in this section (3:13-18). There was enmity between Jews and Gentiles (2:13-15). God had put a difference between Jews and Gentiles so that His purposes in salvation might be accomplished. Once those purposes were accomplished, there was no more difference (v. 14). The cost of destroying the enmity was the blood of Christ (v. 13). In Jesus Christ, Jew and Gentile become one (v. 14). The verb to make in v. 15 means “to create,” The Church, the body of Christ, is God’s new creations. There was enmity between sinners and God (2:16-18). Not only did the Gentiles need to be reconciled to the Jews, but both the Jews and the Gentiles needed to be reconciled to God (v. 16). As the Judge, He could have come to declare war, but in His grace, He came with the message of peace (v. 17, 18). Third, the word one, what Jews and Gentiles are in Christ (2:19-22). Paul gives three pictures that illustrate the unity of believing Jews and Gentiles in the Church. One nation (2:19a). Israel was God’s chosen nation, but they rejected their Redeemer and suffered the consequences. The kingdom was taken from them and given to the Church. In the Old Testament, the nations were reckoned by their descent for Shem, Ham, or Japheth. In Acts we see these three families united in Christ. Acts 8-Ham-Ethioian treasurer. Acts 9-Shem-Saul of Tarsus. Acts 10-Japheth-household of Cornelius. There is one family (2:19b). And one temple (2:20-22). Today God dwells in every believer, we are the temple of God. Have you personally experienced the grace of God? If you are a true believer in Christ, are you helping others to trust Him? Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Are Demons Real in the Church Age

Please read Mark 5:1-20 see also Matthew 8:28-34 and Luke 8:26-37. A Biblical world view includes understanding there are demons active in our world. The enemy is alive and active on planet earth. Satan has a well thought out plan to destroy your life. We are commanded to teach and know the "whole counsel of God." This includes understanding the work of the enemy. The story of the Gerasene demoniac clearly shows the desire of demons to distort and destroy (if possible) the image of God in man. This is seen in several ways. First, the demoniac was living among the tombs, an unclean area. A sign of being demonized is a preoccupation with death. Second, for a long time he had not lived in a house, and had worn no clothes. Demonized people tend to dress immodestly. Third, no chains (may refer to metal, wood, or leather) could hold him and no one was strong enough to subdue him. Demonized people may display super human strength. The verb tenses indicate repetitive attempts at binding and escaping. Fourth, he was constantly crying our and gashing himself with stones, though there had to have been times when he was quiet enough for people to chain him. Cutting oneself is often a sign of demonetization. Was he engaging in pagan demon worship or trying to kill himself to be rid of his torment? Fifth, and finally, he was 'driven' by the demons to solitary places. The fact that there were many demons ( a "legion" consists of some 6,000 men) in him shows that he is completely under their control. The demoniac sees Jesus from a distance, and the demons drive him to confront Jesus just as He leaves the boat and steps on shore. They know Jesus' name and identity, and, in accordance with magical practices, use it in an unsuccessful attempt to gain control over Him. The "bowing down" indicates respect for His power, but the shouting at the top of the man's voice shows their real attitude. Though knowing Him, the demons do not worship Him, clearly the bowing was a demonic act. They do not want Him to torment them by sending them to the abyss "before their time." The tormentors wish to avoid torment. In the intertestamental literature it was taught that demons had freedom, but only until the judgment day. It is ironic that they implore Him by God-they have no claim to God's name. They do not want to be sent to the abyss. The abyss is used of the place of imprisonment for evil powers, it figures in Hebrew cosmology as the 'watery deep' below the earth to which the seas are connected. Thus, though we cannot be certain the demonic drowning of the pigs in the water may indicate that they did not escape the "abyss." Jesus (continuously) commands them to come out, but they do not do it at once. Rather, they beg to be sent into the herd of pigs, and Jesus consents (sending unclean spirits into unclean animals). Apparently they desire some host to destroy., frustrated in their attempts to destroy the demoniac, they choose the pigs. Even though pigs are good at swimming, they drown (literally, "one after the other they drowned themselves'. Four important questions arise. 1. Why does Jesus ask for the name of the demons? Least likely is the possibility that He needed to know the name to control the demon. It is more possible that He wants the disciples to see that there are many demons. Alternatively, He may be using this to remind the demoniac of who he is (a person infested with demons), which will prepare him for delivery. 2. What is the significance of the name "legion"? It may not indicate a literal 6,000, but the fact that there were many is seen in their ability to destroy 2,000 pigs. To the people of Palestine, "Legion" would imply a Roman army host, and signify "vast numbers, complex organization, invincible strength, and relentless opposition". The word May have been chosen to frighten or discourage Jesus, but to no avail. That "Legion" is given as my name may indicate the rank of the demon speaking to Jesus through the man-he is the demonic "commander" of the many demons inhabiting the man. Demons have rank and power. 3. It there any significance to the demons wanting to remain in the same geographic location? In accordance with the beliefs of the pagan nations, do demons (gods) have more power in certain areas, or are they simply more 'attached' to certain places than others? We do know from the book of Daniel there are territorial spirits who operate in specific locals. 4. Why does Jesus allow them to go into the pigs? He may have wanted everyone (especially the demoniac) to see that the victim was genuinely relieved and that the true mission of demons is to destroy their host. The local populace, unable to understand and being afraid of Jesus' power, ask Him to leave the area (possibly valuing the pigs more than the person), the people of the world may not respond kindly to proof of God's power over demons. In any event, the demoniac is cured. He is sitting, clothed, and in his right mind. Some mental illness is due to demonization. Before he had been restless, naked, and crazy. Out of gratitude, he asks to accompany Jesus, but is told to return to his home and tell others his story. He obeys, becoming a powerful witness of the victory Christ has given him. We see Jesus' authority in dealing with the demons. We also see the satanic attempts to cause people to act as directly against the image of God as they can. God wants you to walk in fellowship with Him. Jesus came to "destroy the works of the devil." Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Are You Keeping A Secret?

“For this reason I, Paul a prisoner for Christ Jesus on behalf of you gentiles—assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unreachable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God who created all things, so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly place. This was according to the eternal purpose that he has realized in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in him. So I ask you not to lose heart over what I am suffering for you, which is your glory” (Ephesians 3:1-13). Twice in this letter, Paul reminds his readers that he is a prisoner, and at the close he calls himself an “ambassador in bonds.” No doubt the Ephesians were asking, why is Paul a prisoner in Rome? Why would God permit such a thing? In this paragraph, Paul explains his situation and, in doing so, also explains one of the greatest truths in this letter, the mystery of the church. In the New Testament, a mystery is not something eerie or inscrutable, but rather “a truth that was hidden by God in times past and is now revealed to those who are in His family.” Paul explains the mystery-the Gentile believers are now united to the Jewish believers in one Body the Church (3:6). Now Paul explains the tremendous impact of this “sacred secret” that had so possessed his own life and ministry. Actually, this explanation is almost a parenthesis in the letter, for, Paul begins this section with the intention of praying for his readers. His use of the words “prisoner” and Gentiles” leads him into this important explanation of the “mystery of the Church” and in this explanation, Paul shows us that the “mystery of the Church” is important to four different groups of persons. First, it was important to Paul (3:1-5). Paul was a prisoner because he believed in God’s new program of uniting believing Jews and Gentiles into one Body, the Church. Because Paul was the “Apostle to the Gentiles,” he was accused of being prejudiced against the Jews (v. 1). Paul was not only a “prisoner” because of “the mystery,” but he was also a “minister,” God gave him a “dispensation (stewardship) that he might go to the Gentiles (v. 2). 1. The word dispensation (house, law). Gives us the English word “economy”. The law of the house or a management like the management of a company. 2. God has different ways of managing His program from age to age. 3. God’s principles do not change over the course of history. However the way He rules his house does. “Distinguish the ages,” wrote St. Augustine, “and the Scriptures harmonize.” Any other method of Bible interpretation leads to an improper understanding of the Bible. Paul was made a steward of “the mystery” with the responsibility of sharing it with the Gentiles (v. 3). 1. This truth had not been revealed in the Old Testament Scriptures (v. 4). God revealed it personally to Paul, and he was responsible to share it with the Gentile believers (v. 5). Second, it was important to the Gentiles (3:6-8). The mystery gives believing Gentiles a new relationship (3:6). The mystery reveals that there is a new power available to us (Ephesians 3:7). This power is illustrated in the life of Paul. Paul is my brother in Christ. The Church exits in two places, on earth and in heaven. There is available to the Gentiles new riches (3:8). The “unfathomable” riches of Christ. 1. These riches are available to every believer. 2. Understanding the deep truths of God’s Word does not give a man a big head; it gives him a broken and contrite heart. Third, it is important to the angels (3:9-10). “The principalities and powers” are also involved in this great secret (3:10). This means both good and fallen angels. The angels learn from the Church the manifold wisdom of God. Paul calls it manifold wisdom, and this word carries the idea of “variegated” or “many-colored.” This suggests the beauty and variety of God’s wisdom in His great plan of salvation. The supreme display of God’s wisdom is found in God’s plan of salvation. What are the evil angels learning from God’s “Mystery”? They learn that their leader, Satan, does not have any wisdom. Verse 9 reads best as follows “And to make all men see what is the stewardship of the mystery.” Now all believers are to be faithful stewards of this great truth. Fourth, it should be important to Christians today (3:11-13). The mystery is the key to what God promised in the Old Testament, what Christ did in the Gospels, what the early church did in the Book of Acts, what Paul and the other writers teach in the Epistles, and what God will do as recorded in the Book of Revelation (v. 11). It is a part of God’s eternal purpose in Christ. When we understand this truth it gives us great confidence and faith (v. 12). It also gives us courage in the difficult circumstances of life (v. 13). God has a “secret”—but God does not want it to be a secret anymore. If you understand your wonderful position in Christ, then live up to it-and share the blessing with others. This “secret” was import to Paul, to the Gentiles, and to the angels-and it ought to be important to you and me today. The Mystery is one secret that God doesn't want us to keep. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

How We Can Claim Our Wealth in Christ

“For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you., being rooted and grounded in love, may have strength to comprehend with all the saint what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Now to him who is able to do far more abundantly than all that we ask or thing, according to the power at work within us, to him is glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Ephesians 3:14-21). This passage is the second of two prayers recorded in Ephesians. The first prayer is found in Ephesians 1:15-23. In the first prayer, the emphasis is on enlightenment; but in this prayer, the emphasis is on enablement. It is not so much a matter of knowing as being-laying our hands on what God has for us and by faith making it a vital part of our lives. Paul is saying “I want you to get your hands on your wealth, realize how vast it is, and then start using it. Both of these prayers deal with the spiritual condition of the inner man, and not the material needs of the body. Too many of our prayers focus only on physical and material needs and fail to lay hold of the deeper inner needs of the heart. Note the three parts of this great prayer. First, the invocation (3:14-15). The First thing that strikes us is Paul’s posture (v. 14). Whether we actually bow our knees is not the important thing. That we bow our hearts and wills to the Lord and ask Him for what we need is the vital matter. Paul’s prayer was addressed to “The Father of our Lord Jesus Christ.” The word family (v. 15) can be translated “Fatherhood.” God is the Great Original; every other fatherhood is only a copy. As Creator, God is the Father of each man; but as Savior, He is only the Father of those who believe. Second, the petition (3:16-19). There are four requests in Paul’s prayer, but they must not be looked upon as isolated, individual petitions. These four requests are more like four parts to a telescope. One request leads into the next one, and so on. 1. Strength (3:16). The presence of the Holy Spirit in the life is evidence of salvation; but the power of the Spirit is enablement for Christian living. The power of the Spirit is given to us “according to the riches of His glory” (v. 16). This power is available for “the inner man.” The inner man of the lost sinner is dead (Ephesians 2:1), but it becomes alive when Christ is invited to come in. The inner man can see (Psalm 119:18), hear (Matthew 13:9) taste (Psalm 34:8), and feel (Acts 17:27); and must be “exercised” (1 Timothy 4:7-8). He also must be cleansed (Psalm 51:70 and feed (Matthew 4:4). What does it mean to have the Holy Spirit empower the inner man? It means that our spiritual faculties are controlled by God, and we are exercising them and growing in the Word. It is only when we yield to the spirit and let Him control the inner man that we succeed in living to the glory of God. Depth (3:17). Paul uses three pictures to convey this idea of spiritual depth. 1. Dwell-means to settle down and feel at home. Paul is praying for a deeper experience between Christ and His people. Not a surface relationship, but an ever-deepening fellowship. 2. Rooted-the tree must get its roots into the soil if it is to have both nourishment and stability. The Christian must have his spiritual roots deep into the love of God. Two of the most important questions a believer can ask himself is, “from what do I draw my nourishment and where do I get my stability?” 3. Grounded-an architectural term; it refers to the foundations on which we build. In building “if you don’t go deep, you can’t go high. Only the deep experience can sustain during the severe trails of life. Apprehension (3:18-19a). Comprehend and apprehend both mean to grasp. These thoughts come from the Latin word prehendere. A monkey has a prehensile tail. That is its tail is able to grasp a tree limb and hold on. Comprehend-mentally grasping something; apprehend suggests laying hold of it for yourself. It is possible to understand something but not really make it your own. Fullness (3:19b). Nature abhors a vacuum. God wants us to experience His fullness. The means of our fullness is the Holy Spirit (5:18). The measure of our fullness is God Himself; we enjoy only the grace that we apprehend by faith. The resources are all there. All we need to do is accept and enjoy them. Third, the benediction (3:20-21). Why does God share His power with us? That the Church on earth might glorify the Son of God. If our motive is to glorify God by building His church, then God will share His power with us. The power of the Spirit is not as luxury; it is a necessity. The amazing thing is that what we do in His power today will glorify Christ “throughout all ages, world without end" (3:21). Dr. Ken Copley is available for counseling, conferences, and local church meetings.

You Are a Possibility

“That according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith—that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breath and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen” (Ephesians 3:16-20). Paul is saying as believers we must be rooted and grounded in love. In other words, to seek God's love in its fullness, we must in some way know and experience that love already in our lives. Just as in real life, we must have a solid base to jump from. We do not jump from nothing to everything. We need a sure foundation before we go on. Paul was most aware of this principle, as seen in the above passage, this is most evident as he is praying for the believers in Ephesus. This was no mere formal prayer but a prayer that would greatly impact their daily lives. Paul knew what a Christian needs for a productive, joy filled life in Christ, and his prayer reflects exactly that. First, the blessings that are possible. God tells us that we have spiritual power available to us (v. 16). The Holy Spirit must be relied on to furnish the power we need for victorious Christian living. Here are a couple of questions to meditate on. How much spiritual power do you need daily? How much are you using now? 1. Noteworthy is the fact that spiritual power is imparted to the inner man. In the New Birth we were given a new inner man (Christ). However we still have our old outer man, which consists of sin habituated flesh. That is why we are exhorted to "put off the old and put on the new". We tend to live out of the outer man more than we would like to admit. The outer man tries to keep the inner man in check. Christ, who is our life, wants to live through us, in order to do so He must break through the outer man. 2. Paul, when asking God to "strengthen us in our inner being", is speaking of the fullness of the Holy Spirit. “Where the Spirit is Lord there is liberty.” 3. This is the Holy Spirit power God desires to give to the meek and humble. We are warned often that “God resists the proud" on the other hand we can rejoice in the fact that "He gives more grace to the humble.” Paul is praying that we might understand the indwelling presence of the Holy Spirit (v. 17). This is the result intended from the strengthening of v.16. 1. To "dwell" means to live in, to be at home. We, by the power of the Holy Spirit of God are to make our lives a place where the Lord Jesus can feel at home. Man is the dwelling place of God, we are His temple. 2. We are to invite Christ to be at home in our lives, this is accomplished by faith, as we appropriate the truth of God’s Word and present our lives to His control. Biblical living teaches us that we don’t give in order to get, that is simply an exchange. We are to give because “Christ is worthy.” God desires that we develop stability of character (v. 17). This takes place as we are rooted in love. Then we become securely settled and grounded in Him. This love comes from the Holy Spirit, He is the only one who can produce genuine love in our lives. In doing a quick study of the fruit of the Spirit, we will note that the first three "fruit" affect our emotions, they are love, joy and peace. Paul is praying that we will have an enlarged comprehension (v. 18), "with all Saints", that includes you and me. 1. We can lay hold on God’s love, I may not always be demonstrating the love of God but I always have His love available in me. 2. That love is my permanent possession. A look at God's love will change our lives, because it's Calvary love. We will experience complete and abiding satisfaction (v. 19). Paul wants us to know this is knowledge gained by experience. 1. To be filled with God requires us to be empty of self. The Lord calls us to “Deny self, take up our cross daily and follow Jesus.” 2. To be God filled is to be Master controlled. Our flesh will battle for control because that is the nature of flesh. Flesh will always yield to the cross. Second, the source of power (v. 20). God can do anything, His power is exhaustless. We can be anything that God wants us to be if we are willing to pay the price. The believer can make great requests when he knows he is coming to a Great God “He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things” (Romans 8:32)? This verse ought to effect our prayer life. The measure of our receiving is according to the power that works in us (v. 20). The power is unlimited, but we limit the working of God when we do not, by faith, comprehend all He has for us. "Without faith it is impossible to please Him." Third, the measure of God’s giving (v. 16). By the riches of His grace we know His salvation. By grace we can know an even larger measure of His eternal glory. This very clearly speaks about the largeness of knowing Christ's love. Evidently, it speaks of a revealed love greater than we encounter during our time of salvation. The breadth, length, height and depth are the dimensions of Christ's love. No matter the largeness of Christ's love, we should note that we can by God's grace reach a fair comprehension of this love. Knowing Christ is not a mere intellectual knowledge of Christ's love. It is the ultimate experience of experiencing His love. It is as if our eyes are opened, the flood gates of our hearts are totally down, and our heart is surrounded with the very love of Christ. The goal is to be so filled up with Christ that there is no room for anything besides Him. There is no other object or person that would catch our heart's attention. We would be so enraptured with His love that we would be "filled up to all the fullness of God." There is a mystical aspect of Christianity. This is called the deeper life, it is that which brings heaven to the soul. We learn about the deeper life as we abide in Christ and let Him live His life thought us by the Power of the Holy Spirit. As we grow in the Lord we learn that we can have all of Him we want. We get more of Him as we give Him more of ourselves. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-The Original Status of Man

The Original Status of Man. A. His Moral Nature. 1. Man was created positively holy. This is sometimes called unconfirmed creaturely holiness. He had a holy nature but not a holy character. A holy character comes by experience or the exercise of choice. 2. Man was not created neutral. Man was not created neither sinful nor holy. Nor was he ignorant of the difference between good and evil. He had a head discernment or descriptive knowledge, but not experiential knowledge. B. His Mental Endowment. 1. Man had an intellect totally free from the debilitating effects of sin that have come from the fall (Romans 8:7; Ephesians 2:3). 2. Man had the ability to perceive the innate characteristics and traits of animals and give them names accordingly (Genesis 2:19). Adam named all the kinds of air breathing land animals in a matter of hours on Day 6 of creation. 3. Man had a language system and a vocabulary that enabled him to communicate with God and his fellow man—Genesis 2:15. C. His Dominion over Creation. Genesis 1:28; Psalm 8:1-9. 1. Man’s original dominion was based on his superior and unfallen intellect, his qualitative distinction from the rest of creation (as a result of the image of God), and the natural docility of nature prior to the fall. 2. Man’s original dominion was ruined by the fall. Hebrews 2:9 shows the present state of affairs. 3. Man’s present dominion is based on a God-placed, instinctive fear of man in the animals—Genesis 9:2. 4. Man’s original dominion will be restored in the Millennium—Isaiah 11:6-9. Millennial conditions are a good illustration of what the original arrangement was. D. His Responsibilities. 1. Fill the Earth—Genesis 1:28. 2. Subdue the Earth—Genesis 1:28. 3. Rule Over the Animals—Genesis 1:28. 4. Cultivate the Garden—Genesis 2:15. 5. Have a Vegetable Diet—Genesis 1:29-30. 6. Abstain From the Tree of Knowledge of Good and Evil—Genesis 2:17. E. His Diet. Genesis 1:29-30. Originally man (and the animals) was vegetarian. His source of food consisted of “every herb bearing seed” and fruit trees. Since there was no death of any form, man did not eat meat. Animals, for that matter, did not become carnivorous until after the fall. Not until after the Flood was man officially permitted to eat meat (Genesis 9:3). F. His Purpose (true today also)—Isaiah 43:7. The fall of man into Sin—Genesis 3:1-24. A. The Test. 1. The Nature of the Test. a. The tree of the knowledge of good and evil (Genesis 2:17; 3:6-7) was an ordinary, literal tree without any magical powers in its fruit. The tree did not bring about the knowledge of good and evil and cause death through any physiological effects inherent in its fruit. b. The power of the tree rested with God, and the damage came through disobedience. Yet the tree was necessary in the arrangement. They had to partake of that particular tree in order to violate God’s will. c. An experiential knowledge between good and evil would result from eating the tree. Adam and Eve had descriptive knowledge from God. But God wanted them to have this knowledge by experience, as He has it (cf. Genesis 3:5, 22). d. An experiential knowledge of good and evil could come by obeying and doing right (as God always does), or by disobeying. Satan was formally correct in 3:5. What he failed to say was that by disobeying they would receive this knowledge from a depraved and spiritually dead standpoint. 2. The Purpose of God. a. The purpose was to gain the experiential knowledge between good and evil by obeying and thus develop a holy character. God wanted to develop their holy nature into a holy character, and this comes by experience. b. Note the formula: Adam and Eve were able not to sin because of their natures. God wanted them to be not able to sin—confirmed in holiness. After the test, man is not able not to sin. c. If Adam and Eve would have passed the test, presumably God would have permitted them to eat the tree of life and they would have been confirmed in holiness and in physical life forever. 3. The Time of the Test. a. The Bible does not indicate how long after their creation this episode occurred to Adam and Eve. b. It could have been anywhere from two days to over 100 years after their creation. 1) Adam and Eve (who were created on Day 6) must have lived through the 7th day because God blessed it. It is unlikely that God would have blessed it and cursed the rest of the world on the same day. So the fall could have happened on Day 8 of earth history at the earliest. 2) Adam was 130 when Seth was born (Genesis 5:3). Seth was born after Cain killed Abel. Cain killed Abel after Adam and Eve were expelled from the Garden. Assuming Cain and Abel were in their teens or early twenties, nearly 110 years could have elapsed before the fall occurred. (This also assumes that Seth was born within a year or so after Abel’s death.) B. The Temptation. Genesis 3:1-7. 1. The Method. a. Satan’s method was to employ an ordinary serpent, then the most “subtle” (crafty, cunning) of the animals. b. Satan’s method was also to employ: 1) Doubt—3:1. “Yea, hath God said?” 2) Distortion—3:1. “…Every (lit., any) tree” Cf. 3:3 “Neither shall ye touch it”. God had not prohibited “touching.” 3) Denial—3:4. “Ye shall not surely die” c. Satan himself must have sinned against God and was expelled from the 3rd heaven sometime between chapters 2 and 3 of Genesis (cf. Ezekiel 28:12-16). 2. The Means. Satan used a three-fold means on Eve. He used the same means later on Jesus, and uses it today on all believers. 1 John 2; 16; Matthew 4:1-11; Genesis 3:6. a. Lust of the flesh—“good for food”—stones into bread. An appeal to physical appetite. b. Lust of the eyes—“Pleasant to the eyes”—kingdoms of the world. An appeal to the aesthetic. c. Pride of life—“desired to make one wise”—pinnacle of the temple. The social appeal. 3. The Advantages of Adam and Eve. a. A clear, uncomplicated command from God. b. Abundant evidence of God’s love and goodness in the Garden. c. A talking animal (should have aroused suspicion). C. The Effects. Genesis 3:8-21. 1. On Adam and Eve. a. Spiritual death—separation from God. b. Physical death—the seeds of mortality were sown in their bodies. This includes the death-bringing toil that their labor became. c. Expulsion from the Garden—so they would not eat of the tree of life and be confirmed in an unsaved, depraved physical condition forever. d. Loss of dominion. e. Change in anatomy—Eve seems to have had a structural change in her body that resulted in severely painful childbirth. 2. On the Serpent. The serpent also underwent a structural change, going from an apparently upright creature to one that crawls on its belly, in this; it was cursed “away from” the rest of the animals (3:14—not “above” or “more than”). 3. On the Animal Kingdom. Carnivorous instincts arose. 4. On the Plant Kingdom. Thistles and thorns were introduced. 5. On Creation As a Whole—the bondage of corruption (Romans 8:19-22). 6. On the Human Race. a. Sin (corruption, depravity)—Romans 5:12, 19. This is passed on by inheritance. b. Condemnation—Romans 5:16, 18. This is passed on by imputation. c. Death (physical, spiritual, eternal)—Romans 5:12, 15, 17; 1 Corinthians 15:21-22. This is passed on by inheritance and imputation. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-The Doctrine of Man

The doctrine of man is important because of its relationship to other major Christian doctrines. The doctrine of man is also important because it is a point where the biblical revelation and human concerns converge. The doctrine of man is particularly significant in our day because of the large amount of attention given to man by the various intellectual disciplines. The doctrine of man is important because of the present crisis in man’s self-understanding. And the doctrine of man is important because it affects how we minister. The Origin of Man. A. The First Man (Adam) was Created Supernaturally and Directly. Genesis 1:26-27; 2:7; Matthew 19:14. 1. Adam’s Body was created from previously existing inorganic matter. a. The “dust” is simply ordinary ground, earth or dirt. It cannot mean some kind of animal ancestry (cf. Genesis 3:19). b. Although God used previously existing material, the act was no less “creative,” direct and supernatural than those acts which were “exnihilo” (out of nothing). The verbs for creation are used interchangeably and synonymously in the creation account (cf. Genesis 1:26, 27, 2:7, 22). 2. Adam’s Spirit was created by a direct in breathing of Life from God. The “breath of life” was more than air rushing into Adam’s lungs; it was the image of God being infused into him. 3. Adam’s Soul resulted from the Union of His Body and Spirit. a. It was not until the spirit joined the body that Adam had any kind of existence. Before then he was nothing; he had no evolution or any kind of history prior to that. b. “Living soul” (2:7) means “living person” or “living being.” The soul in the Old Testament commonly stands for the person. Man is soul as well as has a soul in Biblical thought. B. The first woman (Eve) was also created supernaturally and directly. Genesis 2:21-22. 1. The creation of Woman also contradicts evolution. The theory of organic evolution cannot account for the female counterpart of anything, much less woman. 2. The Woman is a helper—Genesis 2:20. The word “help” has the idea of “helper.” The word “meet” means corresponding, suitable, adequate, complementing and appropriate. No animal could fulfill this role. 3. Lessons from the creation of woman. a. The unity of the race—physically and spiritually. b. The true dignity of Womanhood. C. The Entire Human Race descended from Adam and Eve. Genesis 3:20; 9:19: Acts 17:26. 1. The descent is by natural procreation. 2. The exception: Jesus—who came from heaven but made of a woman (1 Corinthians 15:47; Galatians 4:4). The Image of God in Man. A. The definition of the Image of God. The image of God in man is Man’s resemblance to God. It is synonymous to “likeness”—Genesis 1:26, 27. B. The delineation of the Image of God. 1. It refers Primarily to Mans’ Spiritual Resemblance to God. a. Man is a personal being. This includes factors such as self-consciousness, intellect, emotion, will, freedom, rationality, world-consciousness and the use of language. In Adam it included his original dominion over the animals. b. Man is a Spiritual being. This incorporates man’s capacity for fellowship with God, worship, and eternal life. In Adam it included original holiness (Ephesians 4:24). c. Man is a Moral Being. Man has powers which fit him for right or wrong action—a sense of “oughtness.” In Adam it included his original righteousness (Ephesians 4:24; Colossians 3:10). 2. It May Include a Physical Resemblance. God made man’s body after the archetypal form in His own mind, the pattern which He Himself had designed for His own corporeal and visible expression (i.e., in Jesus). Cf. Hebrews 10:5. 3. It is What Makes Man qualitatively different from Animals. 4. It was Marred at the fall but not Obliterated—Genesis 9:6; James 3:9. The Composition of Man. A. Generally, Man has a spiritual and a physical part—Matthew 10:28. B. Specifically, Man is a three part being—1 Thessalonians 5:23; Hebrews 4:12. 1. Body (no need to elaborate). 2. Soul (nephesh in Hebrew; psuche in Greek). a. Soul sometimes stands for the person. 1) The inner man as distinguished from his flesh—Isaiah 10:18. 2) The whole man as a living being—Genesis 2:7. 3) The self or the person—Genesis 49:6; Psalm 25:13. b. Soul is the seat of the emotions, appetites and passions. Hunger—Psalm 107:9. Thirst—Proverbs 25:25. Desire—Deuteronomy 12:20. Sorrow—Isaiah 19:10. Joy—Psalm 35:9. Hatred—Jeremiah 6:8. Love—Song of Solomon 1:7. Loathing—Leviticus 26:11. c. Soul includes life in the abstract sense—conscious life or the animating life principle (Exodus 21:23). The seat of the soul in this sense is the blood (Leviticus 17:11). d. Animals are said to have souls (Genesis 1:20, 24; Leviticus 17:11). The soul of an animal is simply its life principle which is related to the body. The soul of man is related to his spirit. There is no real comparison. e. The soul leaves the body at death (Genesis 35:18) and survives in the intermediate state (Psalm 16:10). 3. Spirit. a. The spirit is basically the image of God. It is what makes man moral, rational and spiritual. It is that point at which he has closest resemblance to God who is Spirit (John 4:24). It is the source of personality. b. The spirit is the seat of the intelligence—man’s mental endowment. 1 Corinthians 2:11; Proverbs 20:27; Romans 8:16. c. The spirit is the source of the disposition. Proverbs 16:18; Psalm 51:17. d. There is some overlapping of soul and spirit. Some powers and activities ascribed to soul are also ascribed to spirit. 1) Emotions—Judges 8:3; Genesis 26:35. 2) Life—Genesis 45:27; Ecclesiastics 12:7. C. The Propagation of the Soul and Spirit. (3 views) 1. Creationism. This teaches that the body is procreated by the parents and the soul and spirit are directly created by God and paced in the body 2. Pre-existence. This holds that the soul and spirit exist prior to birth and are placed in the procreated body. All souls and spirits were created in the beginning and are united with the body at procreation. 3. Traducianism. This view holds that the parents procreate the whole child; body, soul and spirit are transmitted from the parents. This is supported by the Biblical teaching that man is given the ability to produce offspring in his image and likeness. Genesis 5:3; Acts 17:26; Hebrews 7:9-10. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-The Holy Spirit

There are several reasons why the study of the Holy Spirit is of special significance for the believer. One is that the Holy Spirit is the point at which the Trinity becomes personal to the believer. A second reason why the study of the Holy Spirit is especially important is that we live in the period in which the Holy Spirit’s work is more prominent than that of the other members of the Trinity. A third reason for the importance of the doctrine of the Holy Spirit is that current culture stresses the experiential, and it is primarily through him that we experience God. The Personality of the Holy Spirit. The Holy Spirit is a person. He is not just power or energy in the abstract—cf. Zechariah 4:6. A. Properties of Personality. (“Energy” does not possess these properties.) 1. Intelligence—1 Corinthians 12:8. 2. Will—1 Corinthians 12:11. 3. Power—Romans 15:13, 19. 4. Knowledge—1 Corinthians 2:10-12. 5. Love—Romans 15:30. 6. Life—Romans 8:2; John 7:37-38. B. Personal Pronouns. The noun for Holy Spirit in the Greek is neuter, yet whenever a pronoun is used in its place, the pronoun is always masculine. John 14:16, 17, 26. C. Acts of Personality. 1. Speaking—Acts 13:2. 2. Interceding—Romans 8:26. 3. Testifying—John 15:26. (Bear Witness) 4. Commanding—Acts 8:29; 16:6, 7. 5. Overseeing—Acts 20:28. 6. Guiding—John 16:13. (Especially applicable to the Apostles.) 7. Teaching—John 14:26. (Especially applicable to the Apostles.) D. Personal Reactions. 1. Grieved—Ephesians 4:30. 2. Tested—Acts 5:9. 3. Resisted—Acts 7:51. 4. Blasphemed—Mark 3; 29, 30. E. Personal Relationships. (One cannot substitute “energy” or “power” for these relationships.) 1. With God the Father—2 Corinthians 13:14. 2. With Jesus Christ—John 16:14. Note: The above two show equality of personality. 3. With Christians—Acts 15:28. The Holy Spirit is thus related to other personalities yet is distinct from them. The Deity of the Holy Spirit. The Holy Sprit is co-equal, co-existent and co-eternal with the Father and Son. A. He is identified with the God of the Old Testament. Compare Hebrews 10:14, 15, and 16 with Jeremiah 31:33. Acts 28:25 with Isaiah 6:1-13. B. He is called God. Sixteen times in the New Testament the Holy Spirit is related by name to the other two members of the Godhead. 1 Corinthians 6:11 (Spirit of God); cf. Acts 5:3, 4. Acts 16:7 (Spirit of Jesus). C. He has the Attributes of God. 1. Omnipotence—Luke 1:35. 2. Omniscience—1 Corinthians 2:10-12. 3. Omnipresence—Psalm 139:7. 4. Eternity—Hebrews 9:14. 5. Love—Romans 15:30. 6. Holiness—Ephesians 4:30. (“Holy” Spirit) 7. Truth—1 John 5:6. D. He Performs the Works of God. 1. Creation—Genesis 1:1, 2; Psalm 104:30. 2. Regeneration—John 3:3, 5-8. 3. Resurrection—Romans 8:11. 4. Sanctification—2 Thess. 2:13. Note: Many more works could be listed. L. S. Chafer lists 17 in his Systematic Theology (Vol VI, pp. 26-46). Many works overlap with other aspects of the doctrine. E. His Associations with God. The Holy Spirit is associated with God in such a way that He is considered equal. Matthew 28:18-20; 2 Corinthians 13:14. The procession of the Holy Spirit. The Spirit’s relation to the Father and the Son is such that the Spirit “proceeds” from the Father and the Son. The Spirit is subordinate to the Father and the Son in His work; He is the “third” person in function only. John 15:26; Galatians 4:6; John 16:7; Psalm 104:30. The Work of the Holy Spirit. A. The Holy Spirit and the Old Testament. (His relationship to man) 1. Regeneration. Deuteronomy 5:29; John 3:3, 10. Regeneration is assumed to take place in contexts which stress works under the Law—Micah 6; 8; Jeremiah 22:16; Daniel 4:27. 2. Indwelling Believers. Proverbs 1:23; Genesis 41:48; Numbers 27:18. 3. Enablement for Service. Exodus 31:3 ff. 4. Theocratic Anointing (the ability to lead the Kingdom of God—the nation Israel). Numbers 11:17, 25; Deuteronomy 34:9; 1 Samuel 16:13, 14. Cf. Matthew 3:16 with Isaiah 11:2. 5. Dispensational Ruling (during Dispensation of Conscience). Genesis 6:3. B. The Holy Spirit and Jesus Christ. 1. The Birth of Christ—Luke 1:35. The Holy Spirit conceived the human nature of Jesus in Mary. Jesus was always a person; but with the conception of the human nature, the God-man came into existence. 2. The Life and Ministry of Christ. a. Anointed Him—Luke 4:18. b. Filled Him—Luke 4:1. c. Empowered Him—Matthew 12:28. Note: Jesus voluntarily limited Himself and gave up the independent use of His attributes (Philippians 2:7). He became dependent on the will of the Father through the power of the Holy Spirit. At His baptism a special ministry of the Holy Spirit was given to Him. This was the theocratic anointing that was necessary to do the work of the Messiah, and was given to enable Him to function as the king in the Kingdom of God on David’s throne. 3. The Death of Christ. Just as the Holy Spirit enabled and sustained Him in life, so He did in the sufferings and death. Hebrews 9:14. 4. The Resurrection of Christ. Romans 1:4 (some debate as to whether this is the Holy Spirit) 8:11 (may not teach directly that the Spirit raised Christ, but the substance of the idea is there) C. The Holy Spirit and the world. 1. Conviction of Sin. The Holy Spirit convicts (convinces, proves guilty) the world of (1) the sin of unbelief, (2) the righteousness of God and the righteousness of Christ available to sinners, and (3) the judgment of Satan at the Cross of Calvary. John 16:8-11. 2. Restraint of Sin--2 Thess. 2:7. 3. Bestowal of Common Blessings. Matthew 5:44-45; Acts 14:17; 17:25, 27; Luke 6:35. D. The Holy Spirit and the Church. 1. The Constitution of the Church—Spirit Baptism. a. References to the Baptism of the Holy Spirit. Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; 1 Corinthians 12:13. b. Characteristics of the Baptism of the Holy Spirit. 1) It is Limited to This Age—1 Corinthians 12:13. It first occurred at Pentecost (Acts 1:5; cf. 11:15-17) and ends at the rapture. It is not mentioned in relation either to the tribulation or millennium. 2) It is Universal among Believers of This Age. 1 Corinthians 12:13 “all” Ephesians 4:5 “one baptism” 3) It occurs at Regeneration and Is Not Repeated. 1 Corinthians 12:13. 4) It Is Non-experimental. It is not based on or derived from experience. It is judicial in nature—a placing of one in the Body of Christ. c. Results of the Baptism. 1) Membership in the Body of Christ—1 Corinthians 12:13. 2) Union with Christ—Romans 6:3; Galatians 3:27. 2. The Administration of the Church. Acts 20:28; 13:2. The Holy Spirit and the Christian. 1. Regeneration. Definition—Regeneration is the impartation of eternal, spiritual life to the spiritually dead; it is the new birth. John 1:12-13; 3:3, 5; Titus 3:5. 2. Indwelling. Definition—the indwelling of the Spirit is the permanent abode of the Holy Spirit in all believers; it is a result of regeneration. Romans 8:9 (universal) 1 Corinthians 3:16 (indwelling) 6:19; John 14:16 (forever) (the Holy Spirit is a gift) Acts 5:32; Romans 5:5. 3. Sealing. Definition—the seal of the Holy Spirit is the divine ownership of the believer and the divine guarantee of eternal security because of the indwelling of the Holy Spirit. The Spirit Himself is the seal. 2 Corinthians 1:22; Ephesians 1:13 (“having also believed”—causal not chronological) 4:30. 4. Earnest. Definition—the earnest of the Spirit is the pledge or token that guarantees the final consummation of the Holy Spirit’s work in salvation. The Spirit Himself is the earnest. Ephesians 1:4; 2 Corinthians 1:23; 5:5; Romans 8:23 (called first fruits) Note: The final consummation of salvation includes the resurrection and glorification of the believer. 5. Filling. a. Definition—to be filled with the Holy Spirit is to be controlled by the Spirit. C.f. Luke 6:11—to be filled with fury means that they were controlled by it. Ephesians 5:18. Note: The fullness of the Spirit is not the same as instant spiritual maturity and growth. The distinction is comparable to the difference between good health and physical development. b. Steps to Spirit Control. 1) Yieldedness—1 Thessalonians 5:19. Not quenching the Spirit means not opposing or suppressing the will of the Spirit. 2) Confession of sin—Ephesians 4:30. Not grieving the Spirit means not allowing anything contrary to His holiness. 3) Appropriation of power—Galatians 5:16. 6. Fruit of the Spirit. Definition—the fruit of the Spirit is the evidence of the Spirit’s control which is manifested in the Christian’s life and service. Colossians 1:10; Romans 6:22; Galatians 5:22-23; John 15:16. 7. Gifts of the Spirit. Definition—a spiritual gift is a sovereign, God-given, Holy Spirit-energized ability, whether natural or supernatural, temporary or permanent, given for service within the outreach of the local church. Romans 12:3-8; 1 Corinthians 12:1-11, 28-31; Ephesians 4:7-11. Note 1: God has curtailed the use of supernatural gifts today. These were temporary and were given to launch the New Testament church. Note 2: Every Christian has some God-given, natural ability to be used in the local church. This is given at the time of Spirit baptism, but may be cultivated for use in the church. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-The Resurrection and Ascension of Christ

A. The Importance of the Resurrection of Christ. 1. It was the Qualification of an Apostle—Acts 1:21-22. 2. It was the Subject of Apostolic Preaching. Acts 13:30; 17:18; 23:6. 3. It was Essential to the Gospel—1 Corinthians 15:1-4. 4. R.A. Torrey said the resurrection of Jesus was the cornerstone of Christian Doctrine, the Gibraltar of Christian Evidences, and the Waterloo of Infidelity. B. The Biblical Proof of the Resurrection of Christ. 1. Prophecies. Psalm 16:10; cf. Acts 2:25-31; Jonah 1:17; cf. Matthew 12:40. 2. The Claims of Jesus. Matthew 16:21; 17:23; John 11:25. 3. Attested by all the New Testament Authors—Matthew, Mark, Luke, John, Paul, Peter, James, Jude. C. The Nature of the Resurrection of Christ. 1. It was a Miracle. It is the greatest single demonstration of God’s power in all time. Ephesians 1:19-20; Philippians 3:10. 2. It was Bodily. Jesus did not have a “spiritual” resurrection (whatever that may be). John 19:38-42; cf. 20:1-10; Luke 24:39, 46; 1 Corinthians 15:4-7. D. The Necessity of the Resurrection of Christ. 1. Necessary for the Three Phases of Salvation. a. To validate His death for sin. b. To enable His present intercession. c. To enable His second coming. 2. Necessary for Gospel Preaching—1 Corinthians 15:14-15. 3. Necessary For Saving Faith—1 Corinthians 15:16-17. 4. Necessary for Present and Future Hope—1 Corinthians 15:18-19. A. The Fact of the Ascension. 1. Anticipated. John 7:33; 8:21; 14:28-29; 16:5. 2. Reported. Mark 16:19-20; Luke 24:50-51; Acts 1:9. 3. Confirmed. Acts 7:55-56 (Stephen); 9:3-5 (Paul); Revelation 4:1; 5:6 (John). B. The Nature of the Ascension—Bodily. Acts 1:9-11. C. The Results of the Ascension. 1. It confirmed Christ’s Truthfulness—Matthew 26:63-64. 2. It gives believers an Advocate with God. Hebrews 7:25; 9:24. 3. It gives believers access to God—Hebrews 4:14-16. 4. It guarantees an enlarged ministry for believers—John 14:12. 5. It guarantees an entrance into heaven for believers—Hebrews 6:20. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

A New Look at God's Covenant

“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. For where a will is involved, the death of the one who made it must be established. For a will takes effect only at death, since it is not in force as long as the one who made it is alive. Therefore not even the first covenant was inaugurated without blood. For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying. This is the blood of the covenant that God commanded for you. And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins. Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him (Hebrews 9:15-28). What a remarkable, essential book is Hebrews! More than any other in Scripture, it repeatedly affirms and underscores the superiority of Christ. It continually brings us back to the solid meat of Christianity, refusing to let us stay in the shadows looking for fulfillment in externals. Not even the Law represents God’s major message to humanity, as helpful and important is it may have once been. The Law brings to us the awareness of our need, but it does nothing to solve our deepest and most dreaded disease: sin. That takes blood…a certain kind of blood. And, as we will see in this passage, along with that blood comes an entirely new arrangement between God and humanity. This new arrangement is far superior to the rituals, regulations, and commandments of the Law. It is a “grace connection,” signed, sealed, and delivered in blood. First, look back. As we proceed, let’s keep in mind three things about the book of Hebrews. These will help us maintain a proper perspective. A. Its theme is the superiority of Jesus Christ. B. Its concern is that we rely on Christ’s finished work. C. Its emphasis is that we operate under a new arrangement. Second, a look at the blood (9:15:28). Offensive as it may sound to some; this is a blood-related subject. Note vv. 13-14. The blood relates to three things: the covenant, forgiveness, and salvation. We will consider each. A. As it relates to the Covenant (vv. 15-21). The term covenant is used no less than six times in this passage. In some instances it conveys the idea of “arrangement’; in other instances it conveys the idea of “will,” as in “last will and testament,” Under the terms of God’s plan, this will or new arrangement was signed, sealed, and delivered in blood. Leviticus 17:11. The old arrangement was preempted by something similar, but permanent: Christ’s blood and covenant. B. As it relates to forgiveness (v.22). This verse says two things. First, sin is a terrible offense. It is so offensive that it has blocked man from God; no other aspect of life leads to such separation. Second, forgiveness is a costly commodity. The proof of the awfulness of sin is God’s requirement that blood be shed for its cleansing. No blood, no forgiveness! B. As it relates to salvation (vv. 23-28). The first word in this passage is the beautiful connection therefore. Up until now, the writer has had us in a history lesson of blood, as well as giving us interesting contrasts between the old and new covenants. He presents two strong contrasts between the old days and the new days. First, Christ didn’t enter a holy place made with hands, but rather entered heaven itself (v. 24). Second, Christ did not offer Himself often, but rather, offered Himself once) (v. 25). In verses 27 and 28, in light of all he has presented, the writer offers a word of warning and a word of encouragement. The Greeks of the ancient world said, “Eat, drink, and be merry: for tomorrow you die.” Marcus Aurelius, a Roman, taught, “When one dies, his spark goes back and all that is left is dirt, ashes, bones and stench.” The writer of Hebrews says, “…It is appointed for men to die once, and after this comes judgment…” His word of warning is severe. God doesn’t care how religious or energetic we may be, how kind or good we are in attitude or action: He’s concerned that our hearts are washed in the blood of His Son. The reality of judgment awaits the person without Christ. In contrast, a word of encouragement is offered to the one who has become personally related to Christ. His judgment is behind him and his “salvation” (v.28) awaits him. He can therefore live and walk without fear. Third, a look at two abiding truths. A. Today’s sin is forgivable. B. Tomorrow’s judgment is escapable. Dr. Ken Copey is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-The Death of Christ

The death of Christ is the heart of the Gospel and in a sense is the central theme of Scripture. The Fact of the Death of Christ. 1. In Types and symbols. a. The Old testament sacrificial system—Romans 3:21. b. The coats of skin—Genesis 3:21. c. Abel’s lamb—Genesis 4:4. d. The offering of Isaac—Genesis 22. e. The brazen serpent—Numbers 21; cf. John 3:14-15. f. The Passover lamb—Exodus 12; cf. John 1:29. 2. In Prophecies. a. The seed of the woman—Genesis 3:15. b. The Sufferer of Psalm 22. c. The Sufferer of Psalm 69. d. The suffering servant—Isaiah 52:13-53:12. e. The cut-off Messiah—Daniel 9:24-26. f. The smitten shepherd—Zechariah 13:7. 3. In the Preaching of John the Baptist—John 1:29. 4. In the Teaching of Christ Himself. For the first two years or so of Jesus’ ministry He stressed the Kingdom of God and the need to prepare for that great era (Mark 1:14-15). The emphasis of His ministry then was not so much on His death as on His role in the Kingdom. However, there are allusions to the cross (John 2:18-22; 3:14-15; 6:51-56). It was at Casearea Philippi that He first began openly to teach and proclaim His death (Matthew 16:21). This was because the rejection of the Kingdom by Israel and its postponement were inevitable, and Jesus began to prepare His followers for His death and absence. It has been said that “Christ came, not so much to preach the Gospel of His own death, but in order that there might be such a Gospel to preach.” 5. In the Preaching of the Apostles. Acts 2:23; 3:14-15. The Necessity of the Death of Christ. Jesus expressed a compelling need to go to the cross (Matthew 16:21; Mark 8:31). This was not a necessity or fate since Jesus went voluntarily (John 10:14-18; Ephesians 5:2). Nor was it simply an earnest but erroneous way to induce the coming of the Kingdom (as says Albert Schweitzer). Not the Biblical reasons for the death of Christ. 1. To Fulfill His Own Eternal Purpose. John 12:27; Revelation 13:8; 1 Peter 1:19-20. 2. To Be Obedient To the Will of God the Father. Matthew 26:38-39, 42, 44; Hebrews 10:5-7, 10. Note: Was God under obligation to send Jesus to the cross? God was not under obligation to save sinners; He could have given all the just deserts of sin. But God in grace chose to provide salvation from sin, and thus arose the necessity of accomplishing this purpose through the death of His own Son. It was impossible for even God to save sinners apart from vicarious sacrifice once the decision was made to save sinners. So Jesus died in obedience to God’s will. 3. To Fulfill Prophecy. Matthew 26:52-54; Luke 24:44-46. 4. To Share His Own Eternal Life With Men. John 3:14-15; 12:20-24. The Nature of the Death of Christ. 1. Death in Scripture carries the idea of separation. There are basically two kinds of death; both mean separation and both are the result of sin. Physical death—the separation of the soul and spirit from the body. Spiritual death—the separation of the person from God; the second death is a permanent and final confirmation in spiritual death. Spiritual death is a result of sin and physical death is a result of spiritual death. When Jesus was “made sin” (2 Corinthians 5:21), He experienced both kinds of death. 2. Jesus was separated from God—Matthew 27:46. When Jesus was “made sin,” that is, judicially accounted with our sins (He was not personally polluted with sin), God, as the Righteous Judge, turned His face from Jesus. 3. Jesus’ spirit was separated from His body—Matthew 27:50. The order is first abandonment by the Father, then physical death. Jesus’ literal blood was shed on the cross (John 19:33-34). Although one is not saved by touching the molecules of Christ’s literal blood (if it was even possible), it is not wise or Scriptural to deprecate the literal blood of Jesus (as R. B. Thieme does, for example). The Meaning of the Death of Christ. The meaning of Christ’s death is found in the word “atonement.” Atonement means basically to cover. Sin is covered by the blood of Christ. But what does this mean? Note several factors. 1. The foundations of the Atonement. a. Satisfaction-Romans 3:25-26. God’s perfect and absolute holiness sets up a perfect and absolute standard of right which in turn demands perfect conformity (in motive, disposition, word, thought, deed, etc.) to the standard. Sin is nonconformity or a violation of God’s perfections, and creates guilt that must justly be punished. God’s holy demands are satisfied in this retribution or punishment. This is in the judicial or penal realm (not the emotional). Jesus’ death was the penal satisfaction of God’s wrath on the guilt of sin. b. Substitution. By substitutionary atonement is meant the death of Christ in the place of the sinner. It is sometimes called vicarious atonement. God demands that a sinner pay for his sin (Romans 3:23); He demands satisfaction for sin. Jesus has voluntarily become a substitute for sinners and has suffered the punishment of sin in their stead. Isaiah 53:5-6; 2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:24; 3:18. 2. The Categories of the Atonement. a. Sacrifice—Hebrews 9:26. Sacrifice presupposes guilt. It is an Old Testament idea (based on the sin offering and the entire Levitical sacrificial system), but actually the Old Testament sacrifices were patterned after the yet future sacrifice of Christ (Hebrews 9:23). Sacrifice brought final expiation of sin. b. Redemption—Ephesians 1:7; Matthew 20:28. (Also has the idea of Ransom). Redemption presupposes bondage. To redeem means to buy out of slavery by the payment of a ransom price. Christ’s death redeems sinners out of the slave market of sin. c. Propitiation—1 John 2:2. Propitiation presupposes wrath. It means to placate, appease or pacify. God’s hold wrath against sinners is pacified by the perfect death of His Son. God’s wrath is based on His holiness and is administered by His justice. Jesus took the just deserts of sin and placated God’s righteous anger. It is not that God’s wrath turns into love. But His wrath having been propitiated, there is a basis or channel for His live (cf. 1 John 4:10). d. Reconciliation—2 Corinthians 5:19. Reconciliation presupposes alienation or enmity. It means that the alienation has been removed and peace and harmony established. Reconciliation affects both God (Matthew 5:23, 24) and man (Romans 5:10). The death of Christ accomplished this reconciliation; it is something that must be received (Romans 5:11). 3. The Efficacy of the Atonement. What gives efficacy to the blood of Christ so that it can satisfy God’s holy demands in the areas of guilt, bondage, wrath and enmity? In other words, what unifies and gives cohesion to the atonement? The answer is obedience. The obedience of Christ is what enables His blood to cleanse from all sin (1 John 1:9). God reckons Christ’s obedience to our account of disobedience. a. Active Obedience. This is the title given by theologians to Christ’s obedience to His Father’s perfect will during His lifetime—Hebrews 5:8. b. Passive Obedience. This is the name given to Christ’s obedience in yielding up His life in death as a satisfaction for sin—Philippians 2:8; Mark 14:36. 4. The Extent of the Atonement. a. It’s Universality. 1) Being infinite, the atonement is sufficient for the sins of the world. John 1:29; 2 Corinthians 5:14; Hebrews 2:9. 2) The atonement made salvation and its blessings available to all. Revelation 22:17. 3) The atonement exerts drawing power on all (commonly called the “general call”). John 12:32; Acts 17:25-27. 4) The atonement brings restraint on sin for all and enables all to do some measure of right and honesty (usually called “common grace”). Matthew 5:45. b. It’s Limitation. There are certain benefits of the atonement that are limited to the elect; i.e., to believers. These are the benefits that are redemptive in nature (or saving in nature). 1) The atonement is efficient only to those who believe. 1 Timothy 4:10. 2) The elect are effectually summoned from death to life (termed the “effectual call”). 1 Corinthians 1:24; John 5:25; Romans 8:28. 3) The elect are efficaciously brought to faith and repentance upon hearing the Word of God (called “efficacious grace”). 1 Thessalonians 1:4-5; 1 Corinthians 1:18. Note: These particular benefits of the atonement do not relieve man’s freedom and responsibility –2 Peter 1:10; Hebrews 12:25. 4) Believers have the certainty of final salvation because of the atonement of Christ. Romans 8:31-39. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-The Incarnation

The incarnation has nothing to do with the origin or beginning of Christ because He is eternal. It has to do with His coming into the world, His entrance into human life. Many descriptions depict this fact. Note some of these: 1. He came—Matthew 20:28. 2. He came down from heaven—John 6:51. 3. He was sent into the world—John 3:17. 4. He was manifested—1 John 3:5. 5. He was made of a woman—Galatians 4:4. 6. He was given a body—Hebrews 10:5. 7. He was made flesh--John 1:14. 8. He partook of flesh and blood—-Hebrews 2:14. 9. He was made of the seed of David—-Romans 1:3. 10. He took the form of a servant—-Philippians 2:7. The Manner of the Incarnation—the Virgin Birth. The prophecies of the Virgin Birth. Isaiah 7:14; 66:7; 53:2 (a symbol). Genesis 3:15 (an intimation). Testimonies to the Virgin Birth. Matthew 1:16—“of whom” is feminine, referring to Mary. 1:18-25. Luke 1:27; 3:23—this verse could better be put: “And Jesus Himself was beginning (His ministry) about thirty years (of age), being a son, as was supposed of Joseph, of Heli.” Paul—Galatians 4:4, cf. vv. 23, 29. In this chapter Jesus is said to have been “made” (ginomai) of a woman while others were “born” (gennao). This shows a distinction in Jesus’ entrance into the world although it doesn’t strictly prove a virgin birth. Jesus (indirectly)—Luke 2:48, 49. Jesus’ Enemies (indirectly)—John 8:41, 48. Note: The virgin birth is essential to our Lord’s sinlessness and thus to His Saviourhood. If He was not preserved from sin when He became a man, He could not redeem sinful men because He Himself would then need a Savior. That which is born through the normal union of flesh physically is also corrupted flesh morally and spiritually (cf. John 3:6). But Luke 1:35 suggests that Christ’s sinlessness is related to His miraculous conception and birth. He was holy because the Holy Spirit wrought conception in Mary. The Purposes of the Incarnation. To Provide an Everlasting Revelation of the Invisible God in Visible Form. John 18; 14:9; Colossians 1:15. To Die for Sinners and to Save From Sin. 1 John 3:5; Hebrews 2:9; 10:4,5; 8-10; 1 Corinthians 15:1-4. God, as pure Spirit, could not die for sin; but God incarnate could and did thus die. The goal of the incarnation was death for sin (Hebrews 2:9). One cannot be saved merely by the preaching of the manger, it must include the cross (1 Corinthians 1:18). The Give Men His Own Eternal Life. John 10:10, 11; 6:51. To Provide the Redeemed with a High Priest Who Knew Life by Experience. Hebrews 2:17-18. To provide the Best Judge of Man by Knowing Human Life by Experience. John 5:22, 27. The Father gave Jesus authority to judge “because he is the Son of Man” (v. 27). The Greek has no article before Son, stressing the quality of the human being; Jesus is the best possible judge of sinners. It is not because He is any wiser than the other persons of the Trinity. To Provide an Ideal and Perfect Example to Believers. An example of What Believers should be now. 1 John 2:6; 1 Peter 2:21. An example of What Believer will be hereafter. 1 John 3:2; Hebrews 2:6, 9. The permanence of the Incarnation. Hebrews 13:8; Colossians 1:15; Revelation 22:16. When Jesus became incarnate there were some changes made: --in His dwelling place (from heaven to earth) (John 6:51). --in His possessions (from riches to poverty) (2 Corinthians 8:9; Luke 9:58). --in His glory (from glory to obscurity) (John 17:5). --in His position (from equality with God to a servant) (Philippians 2:6-7). --in His form (from the form of God to the form of a servant) (Philippians 2:6-7). The first four changes were temporary; the last was permanent. Practical Lessons of the Incarnation. It shows that human life and existence is worth while; it does have intrinsic sacredness and dignity. It proves that physical life is not inherently sinful because Jesus was sinless. Cf. the excuse, “We’re all human!” It assures us of a God who knows human life by personal experience. The Person of Christ. The person of Christ is the great touchstone of orthodoxy and separation (cf. 1 John 4:2; 2 John 9-11). It is also one of the greatest and most profound mysteries of the Bible (1 Timothy 3:16). A proper heart attitude and relationship toward men and God is necessary so that a reverent and humble approach can be made to this great doctrine (Colossians 2:1-3). The Human Nature of Christ. Jesus was perfectly and completely human. Sin is not a necessary ingredient in humanity. Human ascriptions. 1 Timothy 2:5; Luke 2:12, 43; Acts 2:30. Human Elements. Body-John 2:21; Soul—John 12:27; Spirit—Luke 23:46. Note sometimes “flesh” or “flesh and blood” are used to refer to His total human nature rather than to the body only. Cf. John 1:3; 3:6; Hebrews 2A:14. Human attributes or characteristics. Birth—Luke 2:5, 12. Growth and development—Luke 2:40, 52. Note: Development does not imply imperfection. Jesus was perfect at every stage of His growth. Emotions—Mark 3:5; John 11:35; 12:27. Appetites—Matthew 4:2 (hunger); John 19:28 (thirst). Limitations—John 4:6 (weariness); Matthew 8:24 (sleep); Matthew 26:29 and Mark 11:13 (knowledge). Appearances—John 4:9 (a Jew); 20:15 (a Gardner). Suffering and death—John 19:30, 34. The Divine Nature of Christ, This is the deity of Christ, The Bible teaches that God in Christ took on humanity, not that a human Jesus took on divinity. Divine Attributes. Self-existent life. John 1:4; 14:6. Eternal. John 8:35; 1 John 1:2. Unchangeable—Hebrews 13:8. Omnipresence. Matthew 18:20; 28:20. Note: The Bible does not teach the omnipresence of the body of Jesus, as some Lutherans and others hold (so that His presence is “in, with and under” the communion wafer). Omniscience. Colossians 2:3; John 16:30; 21:17. Note: Matthew 24:36 says Christ knew not the time of His own coming again to earth. In this case Jesus’ knowledge was self limited. He knew all things but willed not to recall all He knew. Omnipotence. Matthew 28:18; Philippians 3:20-21. Note: Mark 6:5 says he could do no mighty work because of unbelief. Here Jesus self limited His power to the faith of certain people. A mark of true power is when one has power over his power. Incomprehensibility—Ephesians 3:19. Infinity—Ephesians 3:8. Holiness—Acts 3:14; 1 John 3:5. Truth—Revelation 3:7. Love—1 John 3:16. Righteousness—1 John 2:1. Faithfulness—Revelation 19:11. Mercy—Jude 21. Divine Works. Creation—John 1:3. Preservation—Hebrews 1:3. Control of history—Hebrews 1:2; cf. Isaiah 9:6. Forgiveness of sin and impartation of eternal life. Mark 2:5,7, 12; John 10:28. Building of the Church—Matthew 16:18. Answering prayer—John 14:14. Resurrection of the dead. John 5:21, 28-29; 11:24-25. Judging of the world—Acts 10:42. Divine Names (see section on the names of God). Diving Worship is accorded to Christ. He accepted worship—Matthew 28:9-10. He demanded worship—John 5:23. Worship of Him is commanded—Hebrews 1; 6. Worship of Him will be universal—Philippians 2:10-11. Divine Claims. He claimed authority over the laws and institutions of God. Temple—Matthew 12:6. Sabbath—Matthew 12:8. Law of Moses—Matthew 5:31-34. He claimed to be the object of saving faith. Matthew 11:28; John 14:1, 6. He claimed to be equal with God. John 5:18; 19:7. Prophecies of His Deity. Psalm 110:11; cf. Matthew 22:41-46. (The argument is that David’s Son is also David’s God). Isaiah 7:14—Immanuel, God with us. Isaiah 9:6—mighty God. The union of the Two Natures in Christ. The two natures remain distinct for each other although united in the one person. Romans 1:3-4; 9:5. By means of this union, the divine nature can impart some of its powers and values to the human nature without passing over into its essence. John 2:19-21; 6:51. By means of this union, certain human experiences are possible for the divine nature. Hebrews 2:14; 1 Corinthians 2:8; Matthew 24:36. The union of the two natures is eternally permanent. Hebrews 7:24. Note: There is considerable debate over whether Jesus had one or two wills. It is actually a debate over whether self-determination resides in the nature or in the personality. It is best to say that Jesus had one will as an indivisible person. He had only one direction in moral decisions—to do His Father’s will (Hebrews 10:7)—and this arose out of His person as the God-man. The Indivisibility of the Person of Christ. Jesus was “very God of very God and very man of very man.” He was truly God and truly man in one indivisible person. Strictly speaking, He was not God and man, but he was the God-man. 1. Jesus always considered Himself as one personality. Jesus distinguished Himself from other men (John 8:23), from God the Father (John 8:18), and from the Holy Spirit (John 16:7); but He never distinguished the natures in His own person. He did not single out either of His natures and attribute certain activities to it alone. 2. The various attributes and functions of the two natures are applied without distinction to the one person of Jesus Christ. Acts 20:28; 1 Corinthians 2:8. 3. Many manifestations of Christ’s natures appear side by side, yet are all ascribed to the one person. Matthew 8:24-26 (Asleep; calmed the storm). Mark 11:1-6, 12-13 (knew about the colt; was hungry). John 11:35, 38, 43, 44 (wept; raised the dead). Note: It is not correct to divide the activities of Jesus and ascribe some purely to His human nature and some to His divine nature. The historic formula of Bible believers concerning these matters is: “Neither divide the person nor confound the natures.” Dr. Ken Copley is available for counseling, conferences, and local church meetings

Bible Doctrine Series-God and the World

By the world, means, the entire universe. God’s relationship to the world is divided into four headings: purpose, creation, preservation and providence. These can be further divided into two broad subjects: God’s purpose and the carrying out of that purpose. God’s Purpose or Plan (this has to do with decrees). God has a single, all-inclusive and comprehensive plan; i.e., His will. Ephesians 1:11. God’s plan is eternal; it is not subject to change. Ephesians 3:11. God does not have alternative plans in case something goes wrong with His original plan. God’s plan was freely made. Psalm 135:6. This harmonizes with His freedom; God is self-determined. God’s plan includes all things. Ephesians 1:11. The only alternative is sheer chance. Some of the things included in the plan are: a. The boundaries of nations—Acts 17:26. b. The length of one’s life—Job 14:5 c. The manner of one’s death—John 21:19. d. The evil deed of men—Genesis 50:20; Acts 4:27-28. God’s plan is realized in and through Jesus Christ. Ephesians 1:4, 5; 3:11. God’s plan does not relieve man of responsibility. Predestination does not compel; man can make choices without feeling coerced or compelled. He is responsible for his decisions. Luke 22:22; Matthew 18:7. Many speak of God’s permissive and His directive will; or His desired will and His decreed will. This may help to explain how God can be sovereign and man can be responsible. The Creation of the World. The world had a definite beginning (Matter is not eternal). Psalm 90:2; Genesis 1:1. Creation was the work of the entire Godhead. God the Father, the originator—1 Corinthians 8:6. God the Son, the mediator—1 Corinthians 8:6; John 1:3; Colossians 1:16. The emphasis in Scripture is on the Son. God the Holy Spirit, the executor—Genesis 1:2. To employ the figure of constructing a building, God was the architect (and owner), the Son was the superintendent of construction, and the Spirit was the worker. The purpose of creation is to bring glory to God—Psalm 19:1. The Characteristics of the original creation. Genesis 1-2. Creation was supernatural and instantaneous—“Let there be…and it was so.” No process (of evolution) occurred. Creation was “after its kind;"--Genesis 1:11, 12, et al. 1) Impassable genetic boundaries are established. 2) Organisms capable of accomplishing true fertilization constitute a “kind.” 3) There were many created “kinds” as proposed to the evolutionary “family tree” concept of origins. 4) Great variation is possible within the created kinds. 5) No new kinds have appeared since Creation; many have become extinct. Creation had the appearance of age. 1) Fruit trees were created fully grown, bearing fruit with seeds within—Genesis 1:12. 2) Animals were created mature—Genesis 1:20-25. 3) Adam and Eve were created as adults—Genesis 1:26-30; 2:7, 20-25. 4) Stars were created with light already shining on the earth—Genesis 1:15-17. Creation was perfect at the end of the creative week—Genesis 1:31. God’s Word of Preservation. Definition—Preservation is the work of the triune God, accomplished through the Son, whereby He upholds the entire universe with all its laws, properties, powers and processes. Biblical Proof. God upholds the universe. Nehemiah 9:6; Hebrews 1:3; Psalm 104 (entire chapter) (cf. especially v. 14). Accomplished through the Son. Colossians 1:17; Hebrews 1:3. God’s Work of Providence. Definition—Providence is God’s power in bringing the movement of the universe to its predetermined goal. It is the outworking of God’s plan. Biblical Proof. God exercises this control generally through secondary causes—Psalm 148:8. Sometimes God has used miracles (a direct application of His power) to accomplish His plan. However, God does not perform great, public miracles as He did in Bible times. His miracles today are veiled in providence so that men do not recognize them. See Acts 4:16 for a Biblical miracle; it was spectacular, undeniable and verifiable. The new birth is a miracle that God regularly performs today. The Names and Titles of Christ. In the Old Testament 1. Shiloh—Genesis 49:10. 2. Branch—Isaiah 11:1. 3. Immanuel—Isaiah 7:14. 4. The series in Isaiah 9:6. 5. Servant of Jehovah—Isaiah 42:1; 52:13ff. 6. Jehovah—Zechariah 12:10; Jeremiah 23:5-6. 7. The Angel of the Lord. He is Jesus for the following reasons: The Angel is the Lord--Genesis 16:13, 22:11, 15, 18. The Angel is a distinct person for God the Father—Genesis 24:7, 40. The Angel logically points to Christ. 1) Only Christ is visible in the Trinity—John 1:8. 2) The Angel of the Lord no longer appears after Christ comes. 3) Both the Angel and Christ are sent by God the Father. In The New Testament. Jesus. This is the given name of the Lord; His human name. This name stresses the Saviourhood of Christ—Matthew 1:21. It comes from the Old Testament word meaning Jehovah saves (Joshua). While it was a common name in Jesus’ day, He invested the name with far richer significance. One cannot make a great distinction between Jesus and Christ such as the Liberals do when they speak of the Jesus of history and the Christ of faith. Christ. This is the official title of the Lord. The name means Anointed One—Luke 2:26; Acts 2:36. It gathers in all the ideas of “the Coming One” of the Old Testament thought. Three offices were anointed in the Old Testament, and Christ fulfills all three (prophet, priest and king). 1) Christ is a Prophet—Acts 3:22, 23. 2) Christ is a Priest—Hebrews 4:14-15; 6:20. 3) Christ is a King—Luke 1:31-33 (although the Kingdom is not here as yet). All three of these anointed offices will be functioning at the same time in the millennial Kingdom. Messiah. This is the Hebrew form of the word Christ; it means Anointed One—John 1:41; 4:25. The word comes from a verb meaning to smear (with olive oil), hence the idea of anointing. Lord. This name denotes the idea of authority and ownership. The word comes from the Hebrew name Adonai which means Master, Ruler or owner. Christ is the believer’s Master and Owner—Ephesians 6:9; Colossians 4:1 (same Greek word as Lord). No one can be saved without taking Christ as his Lord (Romans 10:9), and no one can make Christ the Lord of his life apart from a work of the Holy Spirit in his heart (1 Corinthians 12:3). I AM. This name is based on the Old Testament word Jehovah—Exodus 3:13, 14; cf. John 8:58; 18:4-6. Son of God. The idea of “son” stems from the Hebrew concept which means one who partakes of the qualities or has the characteristics of whatever one is said to be a son. E.g., Judas—John 17:12; Barnabas—Acts 4:36. Son of God. The idea of “son” means that Jesus has the qualities and characteristics of God. It speaks of His deity—Luke 1:35. While Christians are called sons of God (Romans 8:14) and angels are called sons of God (Job 38:7), they are not sons in the same sense as Jesus. Other doctrines make this clear (sinlessness of Jesus; depravity of man, etc.). Jesus as the Son of God is a “given” in the Bible. He appears always as the Son; He does not “become” the Son at some point in His life. He is eternally the Son—Hebrews 1:8. False theories place the Sonship as coming on Jesus at His (1) birth, (2) baptism, (3) resurrection, or (4) exaltation. Son of Man. This name stresses the humanity of Jesus—Luke 9:58. The name comes from Daniel 7:13. It is the millennial title of Christ. In the New Testament this name is used only of Christ (except in Acts 7:56) and it always has reference to Himself. Son of Abraham. This name places Jesus as a member of the Chosen Race (a Jew) which began with Abraham—Matthew 1:1. Son of David. This is a royal title of Jesus, placing him in the “seed of David” (2 Samuel 7:12; Psalm 89:3, 4) with the right to rule in the Davidic Kingdom (the Millennium). Jesus received His royal blood from Mary who was a descendant of David through a son Nathan (Luke 3:31). He received the legal title to the throne from Joseph who was the offspring of David through Solomon (Matthew 1:1, 6). Second Man/Last Adam. Both Adam and Christ acted in a representative way. The world is divided under these two headships. Christ was the second and last one to act in a representative way—1 Corinthians 15:45, 47; Romans 5:12-21. The Word. This name stems from the Hebrew concept of the “word” of God being His divine revelation and the efficacious expression of Himself, many times revealed and expressed in deeds—Psalm 147:15; Isaiah 55:11. Jesus is the expression of God in His person, attributes and activity—John 1:1, 2. Greek philosophy said the Word (logos) was the all pervading Energy of the universe, and this Energy could not dwell directly in as person but had to go through a long, abstract series of intermediary steps down to the person. Savior. The name denotes the deliverance from sin and all that is tainted by sin that comes through Jesus—Luke 2:11. Master. This name is not synonymous with Lord. It is used in the sense of Teacher or Instructor—Matthew 9:11. Liberals hold Jesus to be merely a Teacher and an Example; but “you cannot be saved by learning lessons from the life of Jesus you must be saved by receiving life from the death of Jesus.” Firstborn/First begotten. To the firstborn went (1) priority and authority in the family and (2) the dignity of the inheritance (double portion)—Genesis 49:3; Deuteronomy 21:17; 33:17. Jesus is the Firstborn among brethren—Romans 8:29; Hebrews 1:6. This means that He has first rank and complete authority among men. Jesus is the Firstborn of every creature—Colossians 1:15. This means that He has sovereign authority over all creation. It does not teach that Jesus was created. Jesus is the Firstborn from the dead—Colossians 1:18; Revelation 1:5. This means that by His resurrection He has complete mastery over death, and hold priority in resurrection. The Church is called the Firstborn because it has the highest privileges of all bodies of saints and is the highest and greatest masterpiece of God’s saving grace—Hebrews 12:23; Ephesians 2:7, 8, 10; 3:21. But Jesus outranks the Church as the Firstborn of God. Only Begotten Son. This name does not mean that Jesus was God’s only son, for He has many sons (Hebrews 2:10). It does not mean He was the first to be a son of God; i.e., chronology is not the factor (cf. Hebrews 11:17). The name refers to the uniqueness of Jesus; He is God’s unique Son in His deity, eternity, and all those things which set Him in a class of His own. The Preexistence of Christ. Most biographies of Christ begin with His birth. The Bible goes back to His eternal preexistence. Preexistence Taught by Direct Assertion. In the New Testament. By John the Baptist. John 1:15; 3:31. By Christ Himself. John 6:38, 51; 8:58; 17; 5, 24. By Paul. Philippians 2:5-7—He was in the “form” of God. Form means those characterizing qualities that make something exactly what it is. (E.g., an animal that is the form of a cow). Paul is saying that Jesus existed as God before He existed as a servant on earth. Colossians 1:17. In the Old Testament—the Angel of the Lord. Preexistence Taught by the Doctrine of Christ’s Eternity. In the Old Testament. Isaiah 9:6; Micah 5:2. In the New Testament. John 1:1; Ephesians 1:4; Revelation 1:11. The Incarnation of Christ. The word “incarnation” comes for the Latin meaning to embody in flesh or enfleshment. In Bible doctrine the incarnation is the enfleshment of God; the act whereby the second person of the Trinity is embodies in human nature, flesh and form. The incarnation is a foundational doctrine of Christianity. It goes back to the even more fundamental doctrine of Christianity—the Trinity. There could be no incarnation without the Trinity, and there could be no salvation without the incarnation. Dr. Ken Copley is available for counseling, conferences, and local church meetings.