A Resurrection Illustration

Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23 For all have sinned, and come short of the glory of God; 24 Being justified freely by his grace through the redemption that is in Christ Jesus: 25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
Romans 3:22–26, KJV

Several events in Isaac’s life illustrate wonderful truths about our Lord Jesus Christ.  Since Christ is the sum and center of the Word of God, He may be seen in a variety of ways throughout the Old Testament. Genesis 22 is one of those passages were two truths about Christ are illustrated. 

* Isaac the Obedient and Submissive Son. Christ is the Obedient Son of God

* The Ram in the Bush as a Substitutionary Sacrifice. Christ is Our Substitute.

* Isaac is the Promised Son and Seed of Abraham (Gen. 21:12; Gal. 3:16, 29). Christ is the Seed of Abraham

* Isaac Experienced a Miraculous birth (Gen. 21; Heb. 11; Matt. 1:18, 23). Christ was miraculously born of a virgin.

ISAAC’S BIRTH ILLUSTRATES CHRIST'S RESURRECTION (Rom. 4:16-25)

Of course, the mention of the resurrected Jesus Christ (Rom. 4:24) is an element that does not belong to the OT history, but the intended parallel with Abraham's experience is fairly evident. The same God who raised Jesus our Lord from the dead quickened the "dead" body of Abraham so as to make parenthood possible.  Isaac was brought from the dead by the power of God and so was Christ!

    The Deadness of Abraham  Rom.  4:17-19  

    The Deadness of Sarah    Rom. 4:19; Heb. 11:11-12

Like Abraham and Sarah we were without any ability to do anything about our dead condition, but like them we can simply believe God’s promise of salvation and forgiveness and be justified.

   The Dynamics of God    Rom. 4:17    “even God who quickeneth the dead”

In spite of the deadness of Abraham and Sarah’s bodies, God still gave life to their old bodies and they brought forth the life of Isaac by a miracle. Isaac was born by the power of God, and life came forth from death! 

         

           So it is With the Savior.  Rom. 4:23-24; 6:5-14

The ability of God to raise the dead was clearly demonstrated in the resurrection of Christ.  God’s life giving power was manifested!  The triumph of Christ over his enemies was clearly demonstrated.  Through the resurrection of Christ, Satan, Sin, Death and Hell were defeated by the dynamic power of God! (1Jn. 3:8; Rom. 6:9; 1 Cor. 15:54-57)  Why not trust such a strong God with your sin problem or habit!

           So it is in Salvation.  Rom. 4:24   Faith in the God who resurrected Christ equals salvation by the power of God!

APPLICATION:  It does not matter how dead you are in trespasses and sin, Jesus Christ is able to raise you to life in Him and give you a relationship with God. God has the power to save anyone who will believe Eph. 2:1-6

APPLICATION: Rom 6:2, God forbid. How shall we, that are dead to sin, live any longer therein?

We are dead to sin because we are saved! Being dead to sin means we are unresponsive to sin. 

ILLUSTRATION: A dead body is non-responsive to any form of stimuli.  You could kick it or caress it and it would not respond.

ILLUSTRATION: I am sure all of you who are of an adult age, have attended a funeral service.  Now think for a moment.  What happens to the relationship of that person and the present administration of government in the U.S., when the casket is lowered into the grave.  The IRS cannot tax him anymore.  Local justice authorities can't conscript him to jury duty, armed services cannot draft him for military duty, and he is dropped from the census of the U.S. When a person dies, the administration has no more power over him. 

The administration of sin is reigning over the world, but when a man or woman accepts Christ as Savior, he or she becomes dead to sin.  Therefore, the comparison of a dead body to governmental authority is made to a Christian in respect to the administration of sin and death. (See Rom. 6:2; Eph. 2:1, 2.) We were dead in sin, but now we have been made alive to God.  At our new birth we died to sin.  When we were birthed into God’s family we simultaneously died in Adam’s family!

ISAAC’S SACRIFICE ILLUSTRATES CHRIST’S RESURRECTION (Gen. 22:1-14)

    Death and resurrection were the portion of the Savior (Rom. 4:25). One can hardly fail to notice the carefully balanced character of this statement, relating as it does the death of Jesus to our sins and his resurrection to our justification.

     The Sacrifice of Isaac  Gen. 22:9 & Heb. 11:17

Hebrews 11:17, By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,

  

We come to the greatest test of Abraham's faith. God told him to offer up his only son, Isaac, upon the altar. With unhesitating obedience, Abraham set forth to offer to God the dearest treasure of his heart.

     The Promises of God    Heb. 11:18; Gen. 17:19-21; 21:12

Hebrews 11:18 Of whom it was said, That in Isaac shall thy seed be called:

Was Abraham oblivious of the tremendous dilemma? God had promised him numberless children. Isaac was his only begotten son. Abraham was now 117 and Sarah was 108! The promise of a great host of descendants was to be fulfilled in Isaac. The dilemma was this: if Abraham killed Isaac, how could the promise ever be fulfilled? Isaac was now about seventeen and unmarried.  Abraham knew what God had promised; that was all that mattered. 

APPLICATION: The best way to live is by the wonderful promises of God.  (1) The Promise of Peace ----Phil. 4:6:9; (2) The Promise of Forgiveness and Cleansing ----1Jn. 1:7-9; (3) The Promise of Escape from Temptation ----1Cor. 10:13; (4) The Promise of God’s Provision ----Phil. 4:19;   (5) The Promise of Christ’s Strength ----Phil. 4:13;  (6) The Promise of Deliverance ----Rom. 6:22;   (7) The Promise of Courage---Ps. 27:14; Isa. 43:2.  Let us be like Abraham, strong in faith and fully persuaded that God is able to do what He promised!

     The Faith of Abraham   Gen. 22 & Heb.  11:17-19 

Genesis 22:5, And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you,

Hebrews 11:17-19, By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, [18] Of whom it was said, That in Isaac shall thy seed be called: [19] Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

  

            We Will Be Back!   Gen. 22:5

His statement, indicating that they would worship and then they would come back (Gen. 22:5), is amazing. All Abraham knew was that (a) God planned the future around Isaac, and (b) God wanted him to sacrifice Isaac. He could not reconcile the two, but he would obey anyway. That is faith.

He concluded that if God required him to slay his son, God would raise him up, even from the dead in order to fulfill the promise. Up to this time there had been no recorded case of resurrection from the dead. Human experience had no statistics to offer.  Likewise Jesus Christ was raised from the dead to fulfill the promise of Salvation and eternal life through the gospel.

            God Will Provide! Gen. 22:7-8

In response to Isaac’s question “Where is the lamb?” Abraham again revealed his faith: “God will provide Himself a lamb” (v. 8; cf. v. 14). In a wonderful sense, Isaac was brought “from the dead” twice—once from Sarah’s dead womb, and again from a high altar (Heb. 11:17-19).

            Abraham Introduced the Concept of Resurrection!

Hebrews 11:17-19, By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, [18] Of whom it was said, That in Isaac shall thy seed be called: [19] Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

In a real sense, Abraham invented the idea of resurrection. His faith in the promise of God drove him to the conclusion that God would have to raise Isaac. In a figurative sense, he did receive Isaac back from the dead. He had committed himself to the fact that Isaac must be slain. God credited him with the act.

             Like Isaac, Like Christ!

In a sense Isaac’s was the first resurrection in the Bible. This makes his resurrection unique! Jesus Christ is the first born from the dead! Col. 1:18, And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

  

Jesus Christ is depicted here in several ways; the most significant one to the message is that He is the firstborn from the dead.  Not that He was the first ever to be raised from the dead, but the first to rise from the dead to die no more. He was the first to rise with a glorified body, and He rose as Head of a new creation.  His resurrection is wonderfully unique, and is a pledge that all who trust in Him will also rise.  It proclaims Him as supreme in the spiritual creation.

QUOTE: Alfred Mace said: “Christ cannot be second anywhere.  He is the “firstborn of every creature,” because He created everything (Col. 1:15, 16).  He is also firstborn from the dead in connection with a redeemed heavenly family.  Thus creation and redemption hand the honors of supremacy to him because of Who He is and what He has done; “that in all things He might have the preeminence.”  He is first everywhere.”   

We can be delivered from eternal suffering in the Lake of Fire for our sin by accepting God’s provision of a Substitute and Sacrifice—Jesus Christ.  For indeed Christ was delivered for our offenses and then raised again from the dead for our justification– salvation.  Because of faith in the resurrected Christ, we are made acceptable to God.

Christ died in our place, bore our sins, paid the penalty due our sins; and all this not by force, but willingly (Jn. 10:17, 18).  Beloved, the wonderful truth is that something happened to Christ, and because it happened to Jesus, it need not happen to us.  Christ died for our sins; we need not die for them if we accept His Sacrifice. 

Christ was also raise again! As believers we are identified with Him and represented by Him as winners and victors over Satan, sin, death, hell, and the grave.  The Lord Jesus has a central place in God’s program providing righteousness for sinful people by grace through faith.  Both Christ’s death and His resurrection are essential to that work of justification (Rom. 4:23-25). What about you? Have you been justified through faith in the Risen Christ?

If you have not…then do not put it off any longer. Recognize that you, like me, are a sinner and cannot save yourself. As a sinner we all are condemned to Hell forever without God. The only hope is to receive forgiveness from God for our sins. You can do this by placing your faith in Jesus Christ for the forgiveness of sin. Accept Jesus’ death, burial, and resurrection as the complete payment for your sin. Apply Christ’s work on your behalf very personally. Accept Him as the only means of establishing a relationship with God and being forgiven. God will save you as He promised! Come to Him even now….

Crucify The Sensual Sins

Gal 5:14-21,

For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself. 15 But if ye bite and devour one another, take heed that ye be not consumed one of another. 16 This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would.
18 But if ye be led of the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God. (KJV)

Paul reminds the Galatians that, though he is now talking of the need to live a godly life, he is not thereby reverting to legalism.  Life in the Spirit is neither legalism nor license—nor a middle way between them. It is a life of faith and love that is above all of these false ways. Being led by the Spirit does not imply that we have no responsibility but rather the need to allow oneself to be led. Responding to the Spirit is described by three mutually interpreting words in vv. 16, 18, and 25--"walk", "led," and "live."(Also see Col. 1:10–14; 3:1-10, “set your affections,” “Mortify,” “put off,” “put on new man”)

“The problem of the Christian life is based on the fact that so long as the Christian lives in this world he is, so to speak, two trees---- the old tree of the flesh and the new tree of the divine nature implanted at the new birth; and the problem itself is, how to keep barren the old tree and make the new tree fruitful.  The problem is solved by walking in the Spirit.”  -- C. I. Scofield

REALIZE FREEDOM THROUGH CRUCIFIXION (w. 19-21, 24).

That Spirit and flesh in conflict is now illustrated by contrasting lists of the works of the flesh and of the fruit of the Spirit. Paul has both in mind as he begins to write this section. At the same time, the lists are more than a mere proof of what he has written earlier. For by raising these particulars of conduct, he also provides a checklist for measuring the conduct of those who consider themselves spiritual.  If one's conduct is characterized by the traits in the first list, then he is either not a believer or else a believer who is not being led by God's Spirit. The same standards of evaluation hold true for churches.  We must understand that the flesh is already crucified and we are now challenged to live out this positional reality (5:24). Christ died for me to remove the penalty of my sin, but I died with Christ to break sin's power (6:14).

Crucify the Works of the Flesh.  Vs. 19, 24

Paul now lists some of the ugly "works of the flesh." (You will find similar lists in Mark 7:20-23; Rom. 1:29-32; I Tim. 1:9-10; 2 Tim. 3:2-5.) The flesh is able to manufacture sin but it can never produce the righteousness of God.  "The heart is deceitful above all things, and desperately wicked" (Jer. 17:9).

The word manifest means “open, evident” so that anyone may see, hence, “well-known.” Paul appeals to their common knowledge. It is as if Paul said to the Galatians, “You have a clearly defined standard by which to decide whether you are being led by the Holy Spirit or by the flesh. Each is known by its peculiar work or fruits.”  This list in Galatians can be divided into three major categories: Sensual, Superstition, and Social.  The key to triumphing over the works of the flesh is crucifixion (5:24). 

         

                   

Crucify the Sensual Sins (vv. 19, 21b).

The particulars he specifies are of various sorts; some are sins against the seventh commandment, such as adultery, fornication, uncleanness, lasciviousness, by which are meant not only the gross acts of these sins, but all such thoughts, and words, and actions, as have a tendency towards these great transgressions.

              1.  Adultery.  Adultery is illicit sex between married people.

                   A.  Physical Adultery.  It is having physical marital type relationships with someone other than one's wife or husband (Le. 20:10; Pr. 6:26-32; Eze. 16:32; Ro. 7:3; He. 13:4).

                   B.  Spiritual Adultery.  The Bible also speaks of spiritual adultery--worshiping or serving false gods or worldly pleasures (Je. 13:27; Eze. 23:43; Jam. 4:4).

                   C.  Mental Adultery.  The Lord Jesus Christ taught that adultery first occurs in the heart. Immoral lust is adultery (Mt. 5:27-28).

              2.  Fornication.  Fornication generally refers to sexual sin among unmarried people. "Fornication" or sexual immorality is a very broad term, denoting any immoral sexual intercourse or relationships.

                  A.  Physical Fornication.  Fornication could also be defined as "the gratification of sexual appetites without respect to marriage or the necessity of God's approval" (Bunnell). The Bible uses this term as a general description for immorality (Mt. 5:32; 15:19; 19:9; Ac. 15:20,29; Ro. 1:29; 1 Co. 5:1; 6:18; 7:2; 2 Co. 12:21; Ga. 5:19; Ep. 5:3; Co. 3:5; 1 Th. 4:3; Re. 9:21).

NOTE:  Fornication is a union but it is not marriage.  Malachi explains that marriage is more than the sexual union; it is a covenant before God and man (Mal. 2:14), and it is this covenant that God blesses by making the two one (Mal. 2:15).  Also take note of  the women at the well who had five husbands but Jesus confirmed the fact that the man she was currently living with was not her husband (Jn. 4:16-18).

                  B.  Spiritual Fornication.  Like adultery, fornication is also used in a spiritual sense to describe turning from God to serve false gods (Eze. 16:29-34; Re. 2:21; 14:8; 17:2,4; 18:3; 19:2).

                  C.  Mental Fornication.  The Greek word translated fornication is porneia, from which the English word "pornographic" is derived.  Again the Lord Jesus made it extremely clear that immoral lust is adultery (Mt. 5:27-28; 15:17-20).  Certainly this includes the sin and pursuit of looking at lewd women in wicked magazines and on the internet.

              3.  Uncleanness.  Uncleanness means just that: a filthiness of heart and mind that makes the person corrupt.  To be defiled, foul, unfit. To be unclean refers to lifestyles that are unfit, to defilement of a moral   character, and to spiritual impurity.  The thought is often connected with sensuality (2Cor. 12:212).

                 A.  Moral Impurity.  Paul uses tern “uncleanness” almost exclusively to refer to moral impurity and perhaps of unnatural vice.  The unclean person sees dirt in everything (see Titus 1:15).  This results is a dirty mind, heart, mouth, and actions.

                 B.  Divine Purity.  The teaching about “uncleanness” springs from the concept of God's holiness (Lev 11:44-45, 47).  Uncleanness is not a matter of personal perception or preference, it is a matter which God has defined in absolute standards and terms.  It is not based on a culture’s or society’s perceptions of purity; it does not change merely because “times have changed and people or different now.”  This is an absolute and concrete issue with God.  This is why having a dirty mind and heart is a moral issue. 

NOTE:  Freedom from uncleanness and guilt is possible through God's gracious work (Ps 51:7). Holiness within and purity of heart, is possible through the exercise of faith in Christ's redemption (Titus 2:14; 1 Peter 1:2) and obedience to His word of truth (John 15:3; 17:17; 1 Peter 1:22). Freedom is also realized as we are led by the Spirit (Gal. 5:16).

                 C.  Spiritual Impurity.  In the gospels, the word unclean describes those who are possessed by undesirable or even demonic spirits. Jesus exercised command over these unclean spirits (Luke 4:36) and effectively rebuked them (Luke 9:42). The disciples were also given power over unclean spirits (Mark 6:7; Acts 5:16). Jesus often cast out unclean spirits (Mark 1:23,26-27; 5:2).  A lifestyle given over to Uncleanness is a lifestyle heavily influenced or possessed by demons.

                 D.  Not Ceremonial Uncleanness.  Paul is not referring to O.T. restrictions regarding unclean foods (Lev 11:1-19), contact with a dead body (Lev 11:25-31). Besides foods,  people were designated unclean under certain conditions like: 1) a discharge or menstruation (Lev 15:2-13,19-24). 2) Puss-type body emissions from open sores or 3) a leprous person was unclean (Lev 13:11).  These are not the things that Paul is referring to in Galatians.  In fact it is this type of thing he is trying to discourage (Gal. 4:9, 10; 5:3-6).

The first three words, then, cover sexual sins.  They are obviously intended to be somewhat comprehensive and inclusive.

              4.  Lasciviousness.  (Vs. 19) Lasciviousness is close to the word debauchery.  It evidently means conduct and character that is unbecoming, indecent, unrestrainedly shameless. The special sense of sexual excess is probable in Gal. 5:19 and certain in Rom. 13:13; 2 C. 12:21; 2 Pt. 2:2, 18. (Bill Clinton)

                                                                                                                                  

                A.  Shameless Conduct and Desires.

It speaks of a lewd and sensual appetite that knows no shame—excessively lewd and vulgar.  In the New Testament it generally appears to point more specifically to unembarrassed open indulgence in impurity.  It point to reckless shamelessness in unclean and sensual indulgences.  It could be defined as "the stirring up of lustful desires which cannot be satisfied within God's boundaries" (Bunnell). The Greek word (aselgeia) is also translated "filthy" (2 Pe. 2:7) and "wantonness" (Ro. 13:13; 2 Pe. 2:18).

                                                                                                                                  

                B.  Unharnessed Conduct and Yearnings.

Lascivious. A term referring to immorality (Mk. 7:22; 2 Co. 12:21; Ga. 5:19; Ep. 4:19; 1 Pe. 4:3; Jude 4). It especially refers to excess and lack of restraint, shameless conduct (Vine). In 2 Pe. 2:7 this word refers to the moral perversion which characterized Sodom and Gomorrah (2 Pt. 2:7).  It goes without saying that all of these sins were rampant in the Roman Empire and the pagan world generally (Eph. 4:19).

                C.   Lawless Conduct and Motivations. 

Undisciplined and unrestrained behavior, especially a flagrant disregard of sexual restraints (Mark 7:22; 2 Cor 12:21). This further means "outrageous conduct," showing that licentious behavior goes beyond sin to include a disregard for what is right.  It speaks of one who acknowledge no restraints, who dares to do whatever his whim and impulsive perverted heart may suggest.  It refers to one who has a cocky meddlesome hatred for decent and conservative public opinion, and shamelessly outrages public decency.

                 D.  Enticing Conduct and Motivations. 

Lasciviousness also means to entice in the lusts of the flesh.  The word originally referred to any excessive behavior or lack of restraint, but eventually became associated with sexual excess and indulgence.

Nakedness is a common act of public indecency in our days and certainly fit within the description of shameless and lewd behavior. Man was naked before the Fall (Ge. 2:25), but after man sinned their conscience was defiled and God made coats and clothed them (Ge. 3:7,10,11,21). Ever since, God has instructed man to cloth himself because of the sinfulness of his thoughts (Mt. 5:28; 15:19). Nakedness is connected with immorality (Ge. 9:22-23 (Noah); Ex. 32:5,6,25 (Calf Idolatry); Le. 18:6-19 (Incest); Le. 20:11-21 (Fornication and Sexual Perversion); Hab. 2:15 (Drunkenness and Shamelessness). Nakedness is shameful (Is. 47:3; Eze. 23:18; Re. 3:18).  Shamefacedness, however, which means to have a sense of shame; a sense of modesty; bashfulness (1 Ti. 2:9) is what should characterize the Christian’s life and appearance. Modesty is a restrained sense of propriety, not bold or forward, not loose, not lewd; it is synonymous with chastity, or purity of manners (1 Ti. 2:9; Tit. 2:5).

              5.  Drunkenness. vs. 21 Drunkenness is the condition of being intoxicated with alcoholic beverages (Ep. 5:18).   Verses which deal with drunkenness and strong drink: Pr. 20:1; 23:29-35; 31:3-5; Is. 5:22; 28:7; Ho. 4:11; Hab. 2:15; Ro. 13:13; Ep. 5:18; Ga. 5:19-21; 1 Th. 5:6-8.

                A.  The Nature of Drunkenness: Modern-day psychology would have us believe this condition is a disease or a psychological problem, but the Bible says it is a sin (Pr. 23:29-35). Drunkenness is an act of the will (vv. 30-31). Drunkenness is a moral wickedness (v. 33). The victory over drunkenness is redemption and sanctification (1 Co. 6:10-11) through the Word (Jn. 17:17) and the Spirit (Gal. 5:16).

                B.  The Deception of Drunkenness: (Pr. 23:32; 20:1). Intoxicating drink has the power to take away the senses. Thus God calls it a mocker. This is why it is foolish to say it is O.K. for a man to drink in moderation. When a man takes the first drink to his lips, he does not know what the end will be. He is no longer in control; the liquor is.

                C.  The Results of Drunkenness: Immorality (Pr. 23:33), cursing (Pr. 23:33), recklessness (Pr. 23:34), dizziness (Pr. 23:34), fighting and injury (Pr. 23:35), bondage (Pr. 23:35; 5:22-23; Jn. 8:34; Ro. 6:16), sorrow (Pr. 23:29), contention (Pr. 23:29), babbling (Pr. 23:29), redness of eyes (Pr. 23:29), poverty (Pr.23:21), loss of wisdom (Is. 28:7), takes away the heart (Ho. 4:11).  The end of drunkenness is eternal death: (1 Co. 6:9-10). Deliverance from drunkenness is salvation and sanctification: (1 Co. 6:11).

               6.  Revellings. (orgies) vs. 21   Revelling is Carousing; drunkenness; evil living (Ro. 13:13; Ga. 5:21; 1 Pe. 4:3). The night life of a riotous group of half drunken people who parade through the streets with torches and music in honor of Bacchus or some other deity, and sing and play before the houses of their male and female friends; therefore it refers generally of feasts and drinking parties that last till late at night and indulge in revelry.

                   A.  The Night Club Scene.  Revellings, an old word also for drinking parties, riotous gatherings for entertainment, lascivious feastings,  with obscene songs and music (Rom 13:13).  It is your typical bar room scene, discos, and night clubs,  or house or frat party in a college campus area. (1 Peter 4:3)

                   B.  The Idolatrous Prostitution.  Revellings probably had special reference to the orgies that so often characterized the pagan worship ceremonies that many of the Gentile converts of Galatia had once participated in. In a more general and universal sense, however, they refer to becoming drunk under any circumstance and to all rowdy, boisterous, and crude behavior.

Living the Christian life in freedom involves realizing Christ’s righteousness in practical ways by faith and not by mechanical obedience to mere rules and rituals.  The Christian is set free from the curse of the law and the control of the law. Christian liberty is not a liberty that leads to license, but rather to maturity, responsibility, and holiness through the power of the indwelling Holy Spirit.  To live by grace, through faith, brings us a holy freedom and a fulfilling Christian experience.  The Holy Spirit is the secret! One danger of misunderstanding freedom in Christ is a tendency toward self-indulgence, which can express itself in destructive words and actions toward other believers.

The Family of God

       One of the confusing and controversial teachings in the New Testament revolves around the identity of the Family of God and the distinction of the Church of God from this Family.  Hopefully this study will shine some light on the subject and minister grace to the heart that chooses to believe the Word of God over the traditions of men. 

First consider Ephesians 3:15, which gives us the following statement, “Of whom the whole family in heaven and earth” to introduce the importance of local church unity by emphasizing the fact that all believers have the same heavenly Father.  Thus all truly born again believers are brothers and sisters in Christ–family.  That is, "the whole family" of the redeemed including those who have gone before to heaven and those who are still alive here on earth—are under one Father, the same Father of our Lord Jesus Christ (Gal. 4:6; 6:10: 1Jn. 3:1).  This does not mean that all of these saved individuals are a part of a church nor comprise an imaginary universal church, it just simply means that all believers belong to the same family of God.   The phrase "the whole family" clearly identifies all and everyone belonging to the one family of believers everywhere.  

In the book of Galatians, Paul spoke of the “household of faith” in chapter 6 and verse 10. This "household" or "family" refers to all who have become God's children by "faith"--believing in Christ-- thus, it includes believers only and excludes all other human beings.  This household does not refer to the lost multitudes or every creature of God.  In fact the believers are clearly distinguished from "all men" in the very same verse.  This clearly indicates that the Family of God does not include every person ever born only those who have been born again from above--born of God (1 John 3:9; 4:7; 5:1; 5:4; 5:18).  Again when a person is saved they do not enter an imaginary universal church, nor do they become a part of a worldwide body of Christ, they simply are admitted into the Family of God based on their "faith" in Christ.  

The obvious implication is that all of God's spiritual children are related and belong to the same "household" like a family should (Eph 2:19). Yes, the Family of God extends far beyond the walls of a particular church or the limits of a specific denomination to include all true believers.  Thus the whole family of God (Eph. 2:19–“household of God” also Heb. 10:21) derives its “name,” or exists as a family with one loving father, because of Him.  Again this includes all genuine believers, but God did not refer to this group as 'the household of the universal church.'  "House of God" (Heb. 10:21; 1Pet. 4:17) is not a figure of speech for the local church in these verses, but for the Family of God.  In Hebrews Christ is presented as the Great High Priest over the "House of God" and not the church of God.  Though Christ is in view in Hebrews 10:21, the term associates believers with God who has a "house" or 'children' implying the Family of God.  This is an important distinction because Paul is addressing believers regarding their privileges as believers.  Christ is the High Priest over individual believer priests, so the imagery of a household here matches.  These privileges belong to believers by virtue of their relationship with Christ—salvation. Thus they are the children of God.   There is one instance in the N.T. where "the house of God" clearly refers to the local churches in 1 Timothy 3:15.  But bear in mind also that it is used to refer to the Temple in Jerusalem also in the O.T. and N.T.  The emphasis in such usages is primarily on the dwelling place of God and it appears some 90 times throughout the Bible.

Back in Ephesians 3:15 we find this phrase "Is named" (Eph. 3:15) in relation to the "whole family" of God.  This of course refers to a practice in ancient days where a name would reveal a person's basic character–love in this instance. The entire context of this passage is the "love of Christ" as experienced by the believers one toward another (Eph. 3:14-19).  This must be the significance here of possessing our Father's name and character of love. Clearly God is presented in the New Testament especially as a loving heavenly Father with love as an outstanding trait (1Jn. 4:8, 16).  All the saved individuals in Heaven and on earth look to this same Father as Head and Provider for His family—the Family of God. Since we have a common LOVING Father, we should be able by His love to live together in the Lord’s individual churches.  Love one for another should mark each Christian fellowship of believers in an obvious way and as a testimony to the world of genuine conversion and discipleship (Jn. 13:35; 1Jn. 3:10-14; 4:20-21). These passages in no way encourage spiritual, moral, ecclesiastical, or doctrinal compromise.

The Lord Jesus himself both taught and exemplified the truth of the Family of God.   In Matthew 12:50, He makes this shocking statement, “For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.” Here the Lord asserts that spiritual family ties and obligations are just as binding as physical families.  Jesus recognized that the family of God was not based on natural biological relationships but spiritual union with the Heavenly Father.  Thus He refers to His disciples as being ‘family’ while excluding his biological family from such a relationship at this point and time in Scripture.  Believers likewise should view each other as spiritual family members, but such is not true of all human beings.

Then again in Matthew 28:10, The Lord Jesus refers to His disciples as His “brethren,” "Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.  Clearly the Savior recognized these alone as His “brethren,” not merely because they were Jews, but genuine believers and thus the sons of God.   In these statements, the Lord distinguished God’s Spiritual Family from all Jews and all unbelieving Gentiles also.  All of humanity does not belong to the Family of God in the spiritual sense, only in the creature sense.  Everyone is not a child of God automatically; it only includes those who obey the Gospel.  Jesus used this same kind of language in Jn. 20:17.                                                   

The Apostle Paul was also a strong teacher of the Family of God.  Paul in the book of Hebrews express the fact that Christ, our great high priest, is the brother of believers and believers are referred to as “brethren” (Heb. 2:11-17), thus implying the Family of God.  Again Paul distinguishes Christ as the superior brother of believers in Rom. 8:29 and it should be remembered that he is the Son of God in the most unique way.  Likewise Christ is the believer’s big brother in the most unique sense.  All believers are sons of God, but Christ is The Son of God, all believers are brethren in the Family of God, but Christ is “The Firstborn among many brethren.”  Nevertheless, we find more sound support for the teachings of the Family of God.  Again this is referring to all believers and not church members.
 

While it is true that all church members should be saved, but it is possible to be a member of a church and still actually be lost.  But, it is absolutely impossible to be a part of the Family of God without being saved.  We must be born into this relationship with God according to John chapter 3, and we are at the same time adopted into the family of God and immediately given the status of intimate adult sons in the Family of God (Rom. 8;14-17; Gal. 4:5-7). Paul championed this teaching on many different occasions.  It is important to recognize once again that this relationship with God is established upon believing on Christ as Savior (Eph. 1:5, 11-14).  In contrast, a person becomes a part of a church at the time they are baptized or when they transfer their membership to a church from the one they currently belong to.  Church membership is temporary, but membership in God’s family is eternal and permanent—you will always be a son of God, you may not always be a church member.  It is also vital to understand that the Family of God is not based on the fact that we are all creatures of God, but redemption through Christ.

The Evangelical Dictionary of Biblical Theology stated this truth in these glowing terms, “For Paul this fatherhood is based not so much on God's role in creation but rather on the redemption and reconciliation he has made available in Jesus Christ. This is why Paul refers to "the God and Father of our Lord Jesus Christ" (Rom 15:6; 2 Cor 1:3; 11:31). It is through the work of Christ that God invites us to call him "Abba, Father." It is through Christ that grace and peace have resulted and we have become God's children (Rom 8:12-16; 1 Peter 1:3-4; 1 John 3:1).”

Then finally, these teachings of the Universal Body of Christ Church are popular in this generation of Christians as well as among the last generation of believers.  But it is still an unnecessary and unbiblical teaching.  The concept actually originated with the Catholic Church centuries ago.  In fact the term catholic literally means universal. The teaching survived the Reformation in Europe and continued in just about every mainstream denomination. Like some of the other errors that entered the Protestant movement this one survived and is still around today. 

But when one is honest with the Bible alone, we have to conclude that the church is the Body of Christ, but not a worldwide church, but a local assembly of believers.  Every time the term “body of Christ” is used in the context of the epistles it is referring to the physical body of the Lord Jesus or to a local assembly of baptized believers who have organized to carry out the great commission from their respective locations in the world. Notice how the term is used in 1 Cor. 12:27, “Now ye [the individual church at Corinth] are the body of Christ, and members in particular.” The word “ye” refers to the church collectively and the word “members” refer to the people as individuals within the church membership.  In both respects the church was located in Corinth and not all over the world.  It included only the people there in that specific assembly and not every believer both in Heaven and in earth.  There is no need to confuse the Church of God with the Family of God.  Things that are different are not the same though they may share similarities it does not prove they are the same thing. You can take two men and dress them in identical suits and stand them right beside each other in the same room.  Though they may be identical twins, dressed identically, in the same location and share the same mother and father, they are still in the end two different men.  So it is with the Family of God and the Church of God.  There are wonderful similarities, but they are different groups. Clearly Paul in 1Cor. 12:27 believed that the Body of Christ was the church at Corinth.

He believed the same thing about other individual N.T. churches. For example consider what he said to the Ephesian Church in  Ephes. 4:12, “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:” Paul was explaining to them the purpose of the local church ministry and the spiritual gifts that Christ gave believers to serve effectively in their church. The body of Christ that they needed to be concerned with edifying was the one in Ephesus. Not every saved person on earth at the time…not every believer in the world, but simply in the context of their own church family.  Therefore, Paul believed that the church at Ephesus was also the Body of Christ in that location just like the Church of Corinth was in its location.   Once again when Paul addressed the believers of the Church in Colosse, he calls them the “body” of which Christ is the “head.”  He also stated that he had suffered must for “his [Christ] body’s sake, which is the church.” This is what he actually says in Col. 1:18, “And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.” Then later he went on to say in Col. 1:24 “Who now rejoice in my sufferings for you [Colossian church], and fill up that which is behind of the afflictions of Christ in my flesh for his body's [Christ’s body] sake, which is the church:” Coupled together we learn that Paul believed that Christ was the head of the church in Colosse and he viewed this local assembly as Christ’s body.  He also equated the local assembly with the body of Christ in both of these passages. He was not referring to all believers everywhere, but specifically to the church in Colosse.  These passages obviously have application to every true N.T. local church. Just as Paul views the church at Corinth and Ephesus as the Body of Christ so did he consider the one in Colosse likewise.

In conclusion the Family of God includes all the redeemed people of God and it does not matter if they are in heaven or on earth. They have a permanent place as a child of God in His family because of faith in their Savior.  The Lord Jesus Christ, the Apostle Paul and the Apostle John believed in and taught the truths and implications of the Family of God.  Every true believer everywhere is a part of this great family; through faith in Christ we are the sons of God. The church of God, however, is very different from the Family of God though they are similar in many ways.  Paul believed that the local church assembly and the “Body of Christ” were one and the same with the Lord Jesus as the Head and Leader of each church.  He is not presented as the Head of all churches collectively as one body, but as the Head of many individual bodies in different locations.  Each of them performing the Lord’s will and work with Christ as the Leader through the Holy Spirit. 

Let us once and for all rid ourselves of old false teachings and misconceptions to fully and more completely embrace what God actually and plainly stated in the New Testament about his churches and the Family of God.  Let us pledge our allegiance to Christ and the church He has placed us in to fulfill the role he has prepared and gifted us to fulfill among your local body of believers.  Indeed it is a high and honorable thing in both respects to be a son in the Family of God and a member of Christ’s body— the Church of God.  As sons, let us honor our Father through faith and obedience to Him.  Then as church members, let us respond faithfully to every directive of our Head, the Lord Jesus Christ, to do his service in our respective areas.  As the sons of God let us exercise love one for another as brethren.  Then as the members of Christ’s body let us serve in our local assembly to edify one another in love.  But, always bear in mind that things that are different are not the same.