Satisfaction for the Hungry and Thirsty

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied” (Matthew 5:6). Food and water are necessities, not luxuries. Our physical life depends on food and water, our spiritual life depends on righteousness. First, we are what we eat. This is not only true of the body but also of the soul. We are basically spiritual beings. We are created in the spiritual likeness of our Creator. The outer man depends upon food and water, the inner man depends on righteousness. The inner man has spiritual appetites that must be satisfied. How many spiritual meals do you miss per week? The inner man has a sense of sight. Paul prayed for the Ephesians that the “eyes of their understanding might be enlightened.” Our Lord lamented that His disciples had eyes, but the saw not. God’s counsel to the church at Laodica was that they anoint their eyes with eye-salve that they might see. For us “salve” is the Word of God applied by the Holy Spirit. The inner man also has a spiritual sense of hearing. “Who has ears to hear, let him hear.” Christ’s sheep hear His voice and they follow Him. They will not follow the voice of a stranger. Immature Christians are “dull of hearing,” because they do not exercise their spiritual senses. There is a spiritual sense of taste. “O taste and see that the Lord is gracious” (1 Peter 2:3). The soul has its hunger and thirst; these desires were built into man at creation. God has put eternity in our hearts, and the temporal cannot satisfy the spiritual. Christ is the answer to the hidden thirst in ones life; Jesus Christ is the bread of life. “I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst” (John 6:35). Christ came to give life and that in abundance. “Whosoever drinks of the water that I shall give him shall never thirst” (John 4:13-14). The presence of hunger and thirst is a good thing. Hunger and thirst are evidences of life. Dead people have no appetites. The kind of appetite we have is an indication of the kind of heart we have. The believer who hungers and thirst after righteousness is giving evidence not only of life but of health. One of the first signs of sickness is loss of appetite. When the infection of unconfessed sin is at work in the life of the disobedient Christian, he loses his appetite for spiritual things. 1 John 2:15-17 warns that our spiritual appetite can never be satisfied by the world (It takes a lot to feed an ego). Christ said “My meat is to do the will of Him that sent me, and to finish His work” (John 4:34). Jesus fed on the will of His Father, this is what satisfied Him. If we love the will of God then fulfilling the will of God will bring great pleasure. What are the hungers in your life? If the fleshly appetites are stronger than the spiritual you are a carnal Christian. Second, Jesus tells us that the way to be satisfied is to hunger and thirst. It is a hunger for holiness that fills the soul and satisfies the appetite of the inner man. The people of Israel “lusted exceedingly in the wilderness… and God gave them their request but sent leanness into their soul” (Psalm 106:14, 15). Some became sick and other died as a result of their lusting. We learn in Psalm 81:16 that had Israel listened to God’s word and cultivated an appetite for His will, God would have “fed them also with the finest of the wheat: and with honey out of the rock.” What is holiness? To the Pharisees, holiness was conformity to rules; it was an external thing that completely overlooked the needs of the inner man. A mere external piety, born of pride and nurtured by the praise of men, is not holiness. If the beatitudes teach us anything, it is that holiness begins in the heart. The words holy and whole belong to the same family. To be holy involves wholeness. Sin divides and destroys. Holiness unites and builds. Holiness is the basic attribute of God. As God’s children we should desire holiness in our lives (1 John 5:1-2). What have you been eating and drinking, spiritually? 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.

Anger Really is a Choice

“Be angry and do not sin; do not let the sun go down on your anger. And give no opportunity to the devil” (Ephesians 4:27-27). Anger is an emotional arousal caused by something that displeases us, or the emotion that comes when we feel we have lost control (Ephesians 4:26) Here the word anger is in the Greek imperative, Meaning there are some things we ought to be angry over, however not for long. The command to “sin not” cautions us against overindulgence, even in what may have started as righteous anger. Because of the human tendency to allow personal vindictiveness to permeate anger, the safeguard here suggested is to put definite limitations of time on the exercise of anger. Resentments are not to be harbored beyond the day in which they begin (see Psalm 4:4). Anger which is not curbed lays the person open to irrational and evil suggestions, and Satan is quick to grasp the opportunity. Unrestrained anger allows Satan to work through the “old man” and entice us to sin because so often our anger is not righteous. An emotional outburst escapes the control of the mind, and Spirit which influences it. Ephesians 4:23. In itself, anger is not a sin, because even God can be angry (see Deuteronomy 9:8, 20; Psalm 2:12; Matthew 21:12-13). However when a man’s anger smolders, the Scriptures call this malice. This same anger can suddenly burst forth and destroy, we call this wrath. The fire or anger, if not quenched by loving forgiveness, will spread, defile and destroy the work of God. According to Jesus, anger is the first step toward murder (Matthew 5:21-16), because anger gives the devil a foothold in our lives, and Satan is a murderer. Horace said “anger is momentary insanity.” Our Lord’s anger never lead to sin, because His emotions were kept under perfect control. Passionate feelings against people or their actions are not to be kept long, lest they break down the love that seeks to bring good out of evil. Anger may progress to unforgiving attitudes and on to bitterness, the two most formidable walls to reconciliation. If not torn down, they will form an impassable barrier to loving unity. (See Proverbs 12:16). “The wrath of man works not the righteousness of God” (James 1:20). We must make Christ like adjustments to the irritating circumstances in our lives. We must realize we never need to be in control, because God is in control. We read in Ephesians 4:27 “Don’t make a habit of giving place to Satan.” In 1 Peter 2:1, 2 we are told plainly to lay aside our hostilities if we are to grow as Christians. God’s method of erasing hostility is forgiveness; this involves dying to the need to avenge. It is easy to hold a grudge against someone who has offended, but God expects us to rid our minds of our anger feelings before they have a chance to be repressed. Proverbs 22:24 says “Make no friendship with an angry man; and with a furious man thou shall not go.” Proverbs 19:11 says “The discretion of a man deferrers his anger; and it is his glory to pass over a transgression. Three main sources of sinful (inappropriate) anger: 1. Anger that results when one’s selfish demands are not being met. The more selfish, the angrier. 2. Anger that results when one’s perfectionist demand for control is not being satisfied. 3. Anger that results from suspiciousness. Six groups of people who are often the object of anger. 1. Parents. 2. Ourselves. 3. Repressed anger toward God. 4. Our mate. 5. Those in authority over us. 6. Others, peers when we were young. It’s time to leave all vengeance with God. Never try to get even with anyone, including yourself. 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 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.

Bible Doctine Series-The Attribute of Greatness

The attributes of God are the qualities, characteristics or properties which are inherent in and manifest the being or essence of God. They are sometimes called the “perfections” or the “excellencies” of God. The Attribute of Greatness. The self-existence of God (sometimes called His aseity). Definition—the ground or source of God’s existence is in Himself; He is independent of all things external to Himself. God is uncaused (man is caused). The only alternative is the eternity of Matter. Biblical Proof of the Self Existence of God. John 5:26; Psalm 36:9; Exodus 3:14. The Infinity of God. Definition—God is without limitations. He has only the self-imposed limits of His nature and will. Biblical Proof. Psalm 147:5; 40:5; 1 Kings 8:27; Romans 11:33. The Omnipotence of God. Definition—By His exhaustless power, God can do all things consistent with His character and will. God can do all that He wills, but He will not do all that He can. He can make children of Abraham from stones, but He will not, Matthew 3:9). God cannot make a past event not to have happened; He cannot make a stone too great for Him to move; He cannot make a shorter than a straight line between two points, and other such nonsensical things. Self-restraint is a mark of true power. God was not under internal or external necessity to limit Himself; i.e., He has power over His power. Biblical Proof. Genesis 17:1; Jeremiah 32:17; Job 42:2; Isaiah 40:28; Revelation 19:6. The Manifestations of Omnipotence. 1) The material world—Psalm 147:4. 2) The animal world—Matthew 10:29. 3) The spirits of the dead—Job 26:6. 4) The world of mankind—Matthew 6:8; Psalm 139:21; Acts 1:24. 5) Past and future events—Isaiah 46:9-11. 6) All possibilities—Matthew 11:21, 23; 1 Samuel 23:11, 12. The Nature of God’s Omniscience. 1) It is perfect—Job 37:16. 2) It is complete—Hebrews 4:13. 3) It has moral purpose—Proverbs 15:3; Malachi 3:16; Hosea 7:2. God’s knowledge is not just like as computer; He knows how to put His knowledge to good ends. The Omnipresence of God. Definition—God is in the universe, everywhere present at the same time, and fills every part of it with His whole being. Biblical Proof. Psalm 139:7-10; Jeremiah 23:24. Explanation. 1) This does not mean that God is everything and everything is God. 2) This does not mean that part of God is in one place and part of Him is in another. He is everywhere present in His whole being. 3). this does not mean that God is everywhere present in the same sense. He does not dwell on earth as he does in heaven; He is not in animals as He is in man; He is not in the wicked as He is in the saved, etc. Manifestations of God’s Omnipresence. God has chosen to manifest Himself permanently in heaven (1 Kings 8:30), but He also manifests Himself at certain other times and places. His presence is everywhere, but He does not manifest Himself everywhere. Values of God’s Omnipresence. 1) God is always near at hand. 2) God can live in our hearts by His Spirit—John 14:23. The All-Wisdom of God (Omni-sapience). Definition—God applies His knowledge in such a way that the best means are employed to achieve the highest ends in order to glorify Him the most. Biblical Proof. Romans 16:27; 11:33. Manifestations of God’s Wisdom. 1). in creation—Psalm 104:24. 2). in providence—Romans 8:28. 3). in redemption—Ephesians 3:10. Time is marked by succession of events, movements, etc. God is above time in that sense. Man is above time in a feeble sense; he can aspire, remember, etc. Biblical Proof. Psalm 90:2; Deuteronomy 33:27; Hebrews 1:2; Job 36:26; Isaiah 57:15. The Immutability of God. Definition—God is changeless in His person, attributes and purposes; and He is incapable of growth or decay in any respect. God has not learned anything, has not changed His mind about anything, and has not lost any power. He is neither more nor less merciful, loving, wise, truthful, etc., than He ever was. Biblical Proof. James 1:17; Ezekiel 24:14; Malachi 3:6; Psalm 102:27. Problems—texts which speak of God “repenting” (1 Samuel 15:10-11; Exodus 32:14; 2 Samuel 24:16, etc). Answer: God’s immutability does not mean immobility. God changes His dealings with changeable men in order to remain changeless in Himself. E.g., God treats the righteous differently than the wicked. A good illustration would be of one bicycling against and with the wind. Practical Values. 1) It guarantees to the believer that God cannot fail. 2) It guarantees to the believer that God keeps His promises—Malachi 3:6. 3) It is a stern warning to the unsaved that their rejection will bring inevitable judgment. The Incomprehensibility of God. Definition—God cannot be completely known by a finite mind. Biblical Proof. Psalm 145:3; 147:5; Job 11:7-9; Isaiah 55:9. Clarification. This does not mean that God is unknowable as Neo-orthodoxy teaches. A finite mind can know absolute truth about God, and he can have absolute knowledge of God Himself, but he cannot know all the absolute truth there is about God. The Attributes of Goodness. The love of God. Definition—that in God which moves Him to give Himself and His gifts spontaneously, voluntarily and righteously for the good of personal beings regardless of their merit or response. God is eternally moved to self-communication. Biblical Proof. (The Bible is the only source of God’s love; it can’t be found in nature). John 3:16; 1 John 4:8. The Character of God’s Love. 1) Voluntary—1 John 4:10. It is under no compulsion and does not wait for as response from its object. 2) Righteous—John 3:16. It does not condone sin; it always acts according to right. 3) Eternal—1 Corinthians 13:8. God is eternally self-giving, although not always to the same objects. The Objects of God’s Love. God loves personal beings. He does not love the “rocks and the rills.” Although God is tender toward animals, He does not love animals. 1) Jesus Christ His Son-John 17:24. God loves Jesus because His character is perfectly reproduced in Jesus. 2) Believers; those who love His Son—John 16:27. God loves believers because His character is manifested (even though imperfectly) in them. 3) Israel—Jeremiah 31:34. God loves Israel because His character will be manifested in them, particularly in the end times. 4) Sinners—John 3:16. God loves sinners because they are persons in His image. Manifestations of God’s Love. 1) In His benevolence toward all men—Matthew 5:43-48. 2) In the gift of His Son for sin—1 John 4:9. 3) In making believers His children—1 John 3:1. 4) In chastening His children—Hebrews 12:5-8. 5) In His election of believers to eternal life—1 Thessalonians 1:4. Practical Values. 1) It demands a response of love from Christians—1 John 4:11, 19. 2) God’s love producing love in us is an evidence of the new birth—1 John 2:10; 3:14; 4:7. The Holiness of God. Definition—Holiness means being set apart, or simply the idea of separation or apartness. God’s holiness is seen in two realms: (1) His apartness from all that is earthly or created; and (2) His apartness from all that is morally unclean—His moral purity. Explanation. The Biblical idea of holiness originally meant set apart from common use (qodesh in Hebrew) and had no moral connotations. For example, the word for harlot (qedeshash—Genesis 38:21) comes for the word meaning set apart. In this case the person was set apart for immoral purposes. Objects in the tabernacle were set apart (Exodus 40:11); houses and fields could be set apart (Leviticus 29:14, 16). From this idea the transition was made to the idea of separation from uncleanness, or the idea of moral purity. Biblical Proof. 1) God’s apartness from that which is earthly—Psalm 99:1-3; Isaiah 55; 15. 2) God’s apartness form moral uncleanness—Isaiah 6:1-5; 1 Peter 1:15-16. Holiness is God’s Fundamental Moral Attribute. 1) The Bible makes holiness basic. Isaiah 6:1-3; 57:15; Psalm 47:8. 2) All God’s acts are acts of holiness. Revelation 4:3, 8; Psalm 47:8. The Relation of God’s Holiness to Love. God’s holiness conditions His love. Holiness is God’s self affirmation. God eternally wills His own moral purity; it is not delegated to Him. Love is His self-giving. Before God can give there must be something to give. God’s love is basically His desire to give holiness. The Manifestations of God’s Holiness. 1) In His works—Ephesians 4:24 (Creation); Psalm 145:17. 2) In His laws (morality)—10 Commandments; cf. Rom. 2:14-15. 3) In His hatred for sin—Habakkuk 1:13. 4) In His love of righteousness—Hebrews 1:9. 5) In the Cross of Christ—Psalm 22:1; Isaiah 55:10a. Practical Values. 1) It makes us aware of our sin—Isaiah 6:5. 2) It demands holiness in God’s people—1 Peter 1:16. 3) It forms the background to divine judgment—Revelation 20:11. The Righteousness of God (including His justice). Definition—God’s righteousness is that phase of His holiness by which He demands conformity to perfect right; it is His demand for moral perfection. Righteous come from the Hebrew word having the idea of straight (tsadiq). God’s justice is that phase of His holiness by which He rewards such conformity and punishes non-conformity. Biblical Proof. Psalm 92:15; 11:7; 145:15; Deuteronomy 32:4. The Manifestations of God’s Righteousness and Justice. 1) In His requirements for men—Leviticus 19:35-36. 2) In punishing the unrighteous—Revelation 16:4-7. 3) In rewarding the righteous—Hebrews 6:10. 4) In chastening His people—Daniel 9:14. 5) In the cross of Christ—Romans 3:25. 6) In the forgiveness of sins—1 John 1:9. The Truth of God. Definition and Biblical Proof—the truth (trueness) of God is seen in three dimensions: 1) God is the only true or genuine God—John 17:3. He alone is all that God should be. 2) God is the truthful God in that the knowledge, declarations and representations of God eternally conform to His being—Psalm 19:9; John 17:17. 3) God is the source and basis of all truth—Psalm 31:5. The Faithfulness of God. Definition—God’s faithfulness is His transitive truth; His trustworthiness to act or perform in accordance with His promise. The words for faithfulness in the Bible (aman; pistos) mean to be firm; hence steadfast, reliable, dependable, trustworthy. The idea is that if God is true in Himself, He is faithful to others. Biblical Proof. Lamentations 3:23; Psalm 119:90; Deuteronomy 7:9; 1 Corinthians 10:13. The Manifestations of God’s Faithfulness. 1) In keeping His promises—Hebrews 10:23. 2) In preserving His people in temptation—1 Corinthians 10:13. 3) In forgiving sin—1 John 1:9. 4) In answering prayer—Psalm 143:1. The Grace of God. Definition—Grace comes from the Old Testament idea of stoop or bend; i.e., condescending favor. God’s grace is the undeserved, unearned, unrecompensed and unwanted favor of God toward guilty sinners. Biblical Proof. Ephesians 1:7; Romans 5:17. Manifestations of God’s Grace. 1) In justification—Romans 3:23, 24. 2) In regeneration—Ephesians 2:8, 9. 3) In the formation of the New Testament Church—Ephesians 2:8; 3:7, 8. The Church is the highest display of the grace of God—the greatest trophy of grace ever. This is because of the ministry of Christ (John 1:17) and the union with Him produced by Spirit baptism. 4) In sanctification—Titus 2:11, 12. Note the contrast with sanctification by Law; one cannot be made holy by Law-keeping (Galatians 1:6; 3:3). The principle of Grace is that it acts on the basis of prior blessings received (1 John 4:11, 19). Law says, “This do and you will live” (Leviticus 18:5). The Mercy of God. Definition—God’s mercy is His compassion, pity sand gentleness toward miserable sinners. Biblical Proof. (80% of texts on mercy are in the Old Testament; the New Testament is full of the idea of mercy). Deuteronomy 4:31; 2 Corinthians 1:3; Psalm 86:5. The difference between God’s Mercy and Love. Mercy is the outworking of God’s love in the practical realm. Love is what God is, mercy is what He does. Cf. Ephesians 2:4-6. The difference between Mercy and Grace. Grace is God’s attitude of favor toward the guilty or the law breakers; it is in the judicial realm. Mercy is God’s attitude of pity toward the miserable or those in distress; it is in the practical realm. The Manifestations of God’s Mercy. 1) In saving lost sinners—Ephesians 2:4-8; 1 Timothy 1:13. 2) In caring for His creatures—Psalm 145:9, 15-16. 3) In helping His people—Nehemiah 9:17-21, 27-32. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Common Men who had Uncommon Faith

“Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible; by faith Abel offered to God a more acceptable sacrifice than Cain, through which he was commended as righteous, God commending him by accepting his gifts. And through his faith, though he died, he still speaks. By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. Now before he was taken he was commended as having pleased God. And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and he rewards those who seek him. By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith” (Hebrews 11:1-7). With the sensationalism normally connected with teachings on faith, it is easy to think that faith is limited to an elite corps of God’s choicest saints. Easily overlooked are the masses of simple, plain, ordinary folks who, away from the limelight, modeled the “faith-life.” These are people with whom we have little trouble identifying. The passage we will be studying mentions three such men: a shepherd, a preacher, and a builder. Through their lives we learn about three aspects of faith. First, let look at a brief, simple analysis of faith (v.1). “Now faith is the assurance of things hoped for, the conviction of things not seen.” What it is and isn’t. Faith is confidence in God, the firm conviction that He is at work and will come through on our behalf. Faith is not a blind leap into the dark, nor is it wishful positive thinking or presumption. Let's learn how faith works and why. A look at verse 6 gives us the thought that perhaps faith was originally easy for man to exercise, but we’ve made it difficult. Verse 6 gives three easy steps to follow. 1. We come to God, in humble absolute dependence. 2. We believe He’s there, this gives us assurance rather than doubt. 3. We count on Him to keep His word. His character is at stake. He makes things happen. Second, note three plain, common examples of faith. It is easy to trust God in theory, but when a situation is upon us, doubt competes for first place. A shepherd named Abel (v.4). A preacher named Enoch (v. 5). Jude 14-15 tells us that in his public life, Enoch proclaimed a message of judgment which his generation both resented and resisted. Genesis 5:21-14 we learn of his private life. For example take Noah, the builder (v.7). Noah lives 500 miles from the sea. Imagine the mockery Noah endured in his day. Third, let's examine three relevant applications of faith. By faith Abel came God’s way. By faith Enoch proclaimed God’s Word. By faith Noah revered God’s will. Each of these men was common and simple, but each lived by faith. The message is not complicated. Relative question, How about you? If faith were the topic of conversation in your neighborhood, would your name be included? What would happen if Hebrews 11 were to be updated in heaven? Would your name be on the list? Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-The Spirituality of God

God’s spirituality is basic to His personality. The attributes of personality arise out of the spirit. God is a spiritual being. A. Biblical Proof. John 4:24; Romans 1:20; 1 Timothy 1:17; Colossians 1:15 B. The meaning of Spirituality. 1. Spirit is the invisible source of personality, Spirit can: Perceive—Mark 2:8 Purpose—Acts 19:21 Speak—Matthew 10:20 Rejoice—Luke 1:47 Love—Romans 15:30 Pray—Romans 8:26 Think—Romans 8:27 Fellowship—Philippians 2:1 Worship—John 4:24 The source of personality is not the brain although personality functions through the brain. Spirit is not a synonym for personality; it is the metaphysical source. God, then, is the very essence of personality. 2. Spirit has no necessary connection with matter; it cannot be apprehended by physical means (i.e., by empiricism) (Luke 24:39). 3. However, God has chosen to manifest Himself in various ways (John 1:32—dove; Exodus 3:2-6—burning bush; etc.). He has chosen to manifest Himself permanently in Jesus (John 14:9; Acts 7:56). 4. The Bible speaks of God having bodily parts (called anthropomorphism's) (parts such as eyes, arms, feet, hands, etc.) only to aid finite minds in understanding the infinite God. God is the very essence of personality because He is pure spirit. Personality is a group (or cluster) of functions (or characteristics) that arise from spirit. A. Life--God is living. 1 Timothy 4:10; 1 Thessalonians 1:9; John 5:26; Jeremiah 20:10. Life means that God is able to do things; He has within Himself the source of being and activity (potential energy or activity). B. Intelligence. (Comprised of knowledge, understanding and wisdom) Proverbs 3:19-20; Romans 11:33. Knowledge is the perception of facts. Understanding is the insight into the meaning of the facts. Wisdom is the ability to put the facts together for good ends (Nazi Germany had the first two but not the last). C. Purpose. Ephesians 3:11. Purpose is reacting to a future goal as if it was already present. D. Action. Genesis 1:1; John 5:17. God is active. He not only can do things (life), He does them. E. Freedom. Job 23:13; Daniel 4:35; Ephesians 1:11. God is wholly self-determined; He is not bound by anything outside of Himself. He can do anything consistent with His nature. His actions are determined by His own will and pleasure. F. Self-consciousness. Exodus 3:14; 1 Corinthians 2:10b, 11b. Only God knows Himself completely. G. Emotion. Jeremiah 31:2; Genesis 6:6; Proverbs 6:16. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-Jehovah-Tsidkenu

Jehovah-Tsidkenu—“the Lord our righteousness’ (Jeremiah 23:6). The Hebrew word Tsidkenu means “righteousness, or rightness.” Jehovah-tsidkenu is given in Jeremiah 23:5-6 “’Behold, the days are coming,” declares the Lord, ‘When I shall raise up for David a righteous Branch; and He will reign as king and act wisely and do justice and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely; and this is His name by which He will be called, ‘The Lord our righteousness,’” Throughout the Bible we see the provision of a just God for the sins of mankind. God did not save Noah because he was sinless. Noah and his family were delivered because he refused to walk in the wickedness of the world; instead he walked with God. Can two walk together except they be agreed? There is no particular goodness noted in Abram when the Lord called him from his country and relatives to a new land to make him a great nation, to bless him, or to become his God. It was not until he was promised an offspring of his own and believed God that the Lord accounted his faith as righteousness. This has been the way of the Lord down through the ages—without faith it is impossible to please God (Hebrews 11:6); whatever is not of faith is sin (Romans 14; 23). Our righteous God who establishes truth has proclaimed that the Lord Jesus is our righteousness; apart from Him we can do nothing. The New Testament shows us that eternal life is the free gift of God given through the Lord Jesus (Romans 6:23). The only response He asks is our exercise of faith to what we have heard from the word of Christ. Jehovah-tsidkenu is the Lord our righteousness. God expects us to live out the righteousness we have been given at salvation; it must take root in our souls and bodies. Paul sums it up nicely in Romans 6:11-13 “Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus. Therefore do not let sin reign in your mortal body that you should obey its lusts, and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God." Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-Jehovah-Sabaoth

Jehovah-Sabaoth—“the Lord of hosts” (I Samuel 1:3). The Hebrew word Sabaoth is defined as “an army, soldiers; warriors who stand and fight against an enemy.” Jehovah-sabaoth is Lord of hosts; He is the captain of our salvation. Jehovah-sabaoth has been actively delivering His people from their enemies since the time He first called Abram to become the father of a people unto Himself. But it was not until they were ready to enter the Promised Land as a nation that He was called by this name. He appeared to Joshua standing before the city of Jericho, identifying Himself as the captain of the host of the Lord. Joshua bowed his face to the earth in submission, removing his sandals in the presence of holiness. Hannah prayed in great sorrow and distress to Jehovah-sabaoth to deliver her from great affliction she suffered from childlessness. Listen to her prayer in 1 Samuel 1:11 “And she made a vow and said, ‘O Lord of hosts, if Thou wilt indeed look on the affliction of Thy maid servant and remember me, and not forget Thy maidservant, but wilt give Thy maidservant a son, then I will give him to the Lord all the days of his life, and a razor shall never come on his head.” The Lord remembered Hannah’s request and the vow she had made and gave her a son. She named him Samuel; he later became a judge over Israel. There is neither situation too insignificant— nor any opposing force too great—for our Lord of hosts to become involved. We must, however, be ever watchful lest we presume upon the Lord’s promises as Saul did. We must never believe the ways which seem right to us are better than obedience to the Lord of hosts. The enemy may fill our minds with fear as we stand in overwhelming situations, but we must look to Him who is greater than any circumstance we could see in this world. Elisha prayed that the Lord would open his servant’s eyes to see the spiritual battle then in progress. If we desire to see the reality of that battle, we must also keep in mind the Source of our victory. Zechariah 4:6 “….’Not by might nor by power, but by My Spirit,’ says the Lord of hosts.” As we learned in the previous chapter, our warfare is in the spiritual realm. We must not allow the enemy to focus our warfare on people or circumstances; these are merely used as opportunities for the enemy to distract us from the true battle. The real war is fought in our spirit as we are led by the Spirit of God to stand strong in the Lord Jesus, His ways, His truth, and His life. In Him we have authority over every name named. In Him we are not simply survivors, we are more than conquerors. We are the children of God, joint-heirs with the Lord Jesus Christ who is Head of the church and the mighty hosts of heaven. As we walk obediently in the law of the Spirit of life in Christ Jesus, we are set free from destructive deceptions planted deep and built strong within our flesh. In that freedom we have the potential of becoming part of the mighty army led by Jehovah-sabaoth, destroying the works of the enemy in our own lives and in the lives of those around us. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-Immanuel

The Hebrew word Immanuel, meaning “God with us,” is used specifically only twice in the Old Testament, and transliterated into Greek only once in the New Testament. The Apostle Paul, in Galatians 4:4-5 says “But when the fullness of time came, God sent forth His Son, born of a woman, born under the Law, in order that He might receive the adoption as sons.” It was God’s Son, Immanuel, of which it is spoken in Matthew 1:23 “Behold, the virgin shall be with child, and shall bear a Son, and they shall call His name Immanuel,” which translated means, “God with us.” This verse is, of course, referring to the Lord Jesus Christ. The author of the letter to the Hebrews, speaking of the Lord Jesus Christ, tells us He is God (Hebrews 1:8). He was born of as virgin as prophesied by Isaiah. Speaking about this same Jesus, John 1:3, 12, 14 says “All things came into being by Him; and apart from Him nothing came into being that has come into being. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name. And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.” The Lord Jesus spent a mere 33 years on earth, of which a little over 3 years were spent in public ministry, teaching and making disciples. He healed the sick, raised the dead, cleansed lepers, and cast out demons. He was tempted by Satan-tempted in all things as we are-yet without sin (Hebrews 4:15). When Immanuel came to this earth He didn’t come for a visit to see how things were going. He came with a mission: He knew the blood of goats and bulls could not take away sins (Hebrews 10:14), therefore, He became a sacrifice for us, taking all our sins upon Himself. 1 Peter 2:24 says “And He himself bore our sins in His body on the cross, that we might die to sin and live to righteousness; for by His wounds you were healed.” Although He knew the shame and suffering to come, Immanuel was willing to submit to His Father’s will. Men despised and rejected Him, yet He willingly gave His own life by dying on the cross to enable mankind to inherit eternal life. Death, however, knew victory for only three days; then God raised the Lord Jesus Christ from the dead (Acts 2:24). Since our Immanuel is the source of eternal life, death could hold Him no longer. By His resurrection, the Lord Jesus rendered the devil, who had the power of death, powerless. His resurrection provides indisputable evidence of our justification. The book of Romans 4:25 say “He was delivered up because of our transgressions, and was raised because of our justification.” Merrill c. Tenney defines Justification as “That judicial act of God, by which, on the basis of the meritorious work of Christ, imputed to the sinner and received by him through faith, He declares the sinner absolved from his sin, released from its penalty, and restored as righteous.” In other words, because of the Lord Jesus Christ’s death on the cross, God considers those who in faith receive His Son as being free from the consequences or penalties of sin. That person is then considered righteous. The reason? The Lord Jesus Christ paid the full price for the sin of the world. The Lord Jesus came to this earth, lived, and worked among us... He came to purchase our redemption and enable us to become the children of God. He told His disciples it would be better for them if He left—only then would the Holy Spirit come. Jesus had one body and was limited to being in one place at one time. The Holy Spirit, on the other hand, has no such limitations. He would live in each believer. Truly the Lord Jesus is Immanuel—God with us. Dr. Ken Copley is available for counseling, conferences, and local church meetings.

Bible Doctrine Series-El-Roi

El Roi-Roi comes from the Hebrew root meaning “to see, to perceive, understand and know.” El Roi is the God who sees. A Christian working in real estate told of a man he’d met from a different denomination who has been visiting one of the houses of prostitution in Nevada. The Christian asked if he wasn’t concerned that God would see what he was doing. The man replied, “Oh, no. God is in His temple, and I’m in Nevada. There is no way He’s going to see me.” Do we think that God does not see us and know what we are doing on a moment-to-moment basis? Do we think He doesn’t care what we are doing? As we come to better understand each of God’s names, we more clearly comprehend His character. This named attribute describes His ability to not only see, but to understand everything. We can see this attribute even in creation. God saw each thing He created and saw that it was good. As the years passed, however, God saw that man’s thoughts and actions were evil. Not only did He see the physical man, he also saw the inward man. David, in Psalm 139:1,2,7, describes this attribute of God, “O Lord, Thou hast searched me and known me. Thou doest know when I sit down and when I rise up; Thou doest understand my though from afar. where can I go from Thy Spirit? Or where can I flee from Thy presence?” David went on to say that it didn’t matter if he were in heaven, Sheol, or the remotest part of the sea; God would be there to lead him. Scripture continually reveals God as seeing and knowing all. The Scriptures tell us how God saw the oppression of His people in Egypt and raised up Moses to deliver them from their suffering. Man, however, is often deceived. Pharaoh, just like the real estate man’s friend thought God was not around. Man’s complacent attitude is exposed in Psalm 10:11 “He says to himself, ‘God has forgotten; He has hidden His face; He will never see it.’” Not only does El Roi see, but He endows His children with the ability to see from His perspective. Jesus gave sight to blind physical eyes; but He also told Nicodemus that a man must be born-again before he is able to see the kingdom of God. The Lord Jesus validates the importance of seeing things from God’s perspective in John 5:19 we read, “Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner.” This is the law of the Spirit of life in Christ Jesus which sets us free from the law of sin and death—doing only what the Father shows us to do. Consider the work the Lord Jesus Christ was sent to earth to do; that He might destroy the works of the devil. In the same way the Father sent Him, He sends us with this promise in John 14:12 “Truly, truly, I say to you he who believes in Me, the works that I do shall he do also; and greater works than these shall he do; because I go to the Father.” We can only do the works that our Father prepared for us by exercising spiritual eyes given by El Roi—by seeing circumstances from His perspective. This is seeing things hoped for, giving substance to things unseen; this is the life of faith walked out in obedience. Dr. Ken Copley is available for counseling, conferences, and local church meetings.