Christ's Kingdom Is Future-Volume III

INTRODUCTION

The first advent of Jesus Christ ushered in the age of Christ's assembly during the period of the times of the Gentiles. Distinction must be made between the times of the Gentiles and the fullness of the Gentiles. The times of the Gentiles began with Nebuchadnezzar, and they will be consummated when the Son of Man comes in power and glory to establish His kingdom on the earth (Luke 21:24). The fullness of the Gentiles speaks of Christ, by the agency of the Holy Spirit, taking out from among the Gentiles His assembly which He is presently building (Rom. 11:25; Acts 15:13-17). Subsequent to the fullness of the Gentiles, the last form of Gentile rule on earth will be destroyed by Christ's second advent (Rev. 19:11-21). Hence, the assembly which Christ is building is not an eschatological kingdom.

Jesus Christ assumed human nature in order to bring Himself into reality with His covenant people, both elect Jews and elect non-Jews. The eternal covenant has the God of peace as its Author, the great Shepherd of the sheep as its fulfillment, and the sheep for whom Christ died as its recipients (Heb. 13:20). The incarnate Savior must suffer before He enters into the glories of His kingship. Thus, He was qualified for His future reign as King of kings and Lord of lords by His sacrificial death on behalf of the elect and His taking on Himself human nature in its glorified form. Furthermore, His redeemed ones must not only be regenerated but also have glorified human natures like Christ's in order to reign with Him in His future kingdom. This is the concise meaning of "so great salvation" (Heb. 2:3) for both the assembly and Israel (I Thess. 4:13-18; I Cor. 1:10; Is. 25:9; Rom. 11:26).

The prophets described the sufferings of Christ, and they also spoke at length about the consummation of salvation in the coming kingdom. Although we must never detract from the sufferings of Christ (Rom. 3:24-26), it is equally important that we do not limit the full scope of Scripture which includes the completion of salvation in the kingdom. The sufferings of Jesus Christ were the means of securing "so great salvation" (Heb. 2:3-5).

The "mystery of godliness" (I Tim. 3:16) enables us to better understand the heavenly treasure being committed to an earthly vessel, the local aspect of Christ's assembly. Christians embrace the truth that practical sanctification is wrought in us through the local assembly. The assembly is the pillar (support) and ground (basis) of the truth, and truth is the means of practical sanctification (I Tim. 3:14, 15; John 17:17; I Thess. 4:1-8; 5:14-23). Truth has been entrusted to the assembly; therefore, faithful men should be appointed to handle the word of truth (II Tim. 2:2). Men with ordinary gifts are given to local assemblies for the edification of believers (Eph. 4:11-16), and these men should be recognized by the assemblies before their appointment (I Tim. 3:1-7). This is why behavior is emphasized in I Timothy 3:15.

The nature of Christ's assembly which He is building is revealed in her invisible and visible aspects. The invisible aspect is the life principle; therefore, it is the great institution of unanimity--harmony and unity. Hence, one does not believe in Christ because he believes in the assembly, but he believes in Christ's assembly because he believes in Jesus Christ. There is a sense in which the assembly Christ is building can say, "No one comes to the Father except through me." Why? It is the invisible principle of life. Conversely, the visible aspect of the assembly would be heretical to say, "No one comes to the Father except through me." Why? That would be institutional salvation.

As the human nature of Jesus Christ is the visible manifestation of the invisible God, the local assembly is the visible manifestation of the invisible principle of life. Therefore, to say Jesus Christ was wholly spiritual in His first advent is to deny the incarnation; likewise, to say the assembly is wholly invisible is to repudiate her visibility. Furthermore, to deny the incarnation of Jesus Christ is to deny the new birth which is the principle of life coming by virtue of the sacrifice of Jesus Christ. Moreover, to say the assembly of Christ is only visible is the same principle as saying Jesus Christ is only human.

Since Jesus Christ and His assembly are both invisible and visible, Christ and His kingdom are both invisible and visible. The visibility of the kingdom at Christ's first advent was in the one born King, because it was in Him that "the kingdom of the heavens has approached [perfect active indicative of eggidzo]" (Matt. 3:2--translation). However, the invisible kingdom of heaven, which is presently with the Father, shall be given to the Son to be visibly manifested on the earth at Christ's second advent (Luke 19:11 ff). Furthermore, to say the kingdom is wholly spiritual and invisible is like saying Christ, His assembly, and His kingdom are wholly spiritual and invisible thus denying the visibility and materiality of Christ's body, His assembly, and His kingdom. As God's purpose in the incarnation was accomplished, His purpose in both His assembly and His kingdom shall be accomplished.

There was only one place in Israel where God established His name (Deut. 12:5, 14, 18, 21, 26), and there is only one place in the New Testament where Christ has established His name (Rom. 16:16). In the Old Testament, the place was the tent of meeting; and in the New Testament, the place is the local assembly. God's name is associated with His chosen and redeemed people. Depraved men have no desire to fellowship with God; hence, left to their own choice, they will follow the god of this world. Who is depraved man to dictate God's chosen place for worship?

The place God chose to establish His name (Deut. 12:5) is contrasted with "all the places, wherein the nations...served their gods..." (Deut. 12:2). Men have almost forgotten that God has an assembly, and He has given it an order and constitution which is universally the same. God's people are under obligation to withdraw from everything that is contrary to God's order and constitution (II Tim. 2:19-22).

Christians must return to first principles. In a time of apostasy, we find few with whom we can walk in truth. But the truth itself is universal, and every believer is obligated to embrace it. There is a terrible gap between word and deed or proclamation and action. The passion for statistics is greater than the passion Paul expressed for the elect: "Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory" (II Tim. 2:10). People who attend self-chosen places of worship want nothing to hinder their routine. Observe the way the Bible is used in self-chosen places.

The most popular Book in the world is the Bible. It is popular to all self-serving religionists, but it becomes unpopular to the same people when they are subjected to the whole counsel of God. The following list shows the popularity and unpopularity of Scripture with religionists:

POPULAR UNPOPULAR

1. God loves you (Eph. 2:4)	1. God hates some (Rom. 9:13)
2. Salvation is of God (Phil. 1:28)	2. Faith does not regenerate (John 3:8)
3. Judge not that you be not judged (Matt. 7:1)	3. Do you not judge the one inside the local assembly (I Cor. 5:12)
4. If you ask anything in my name, I shall do it (John 14:13)	4. If we ask anything according to God's will. He is hearing us (I John 5:14)
5. The blood of Jesus Christ cleanses us from all sin (I John 1:7)	5. Let us cleanse ourselves from all defilement of the flesh and spirit, perfecting holiness in the fear of God (II Cor. 7:1)
6. The foundation of God has stood firm, having this seal (II Tim. 2:19a)	6. Let everyone naming the name of the Lord keep away from evil (II Tim. 2:19b)
7. Love your enemies (Matt. 5:44)	7. Hate God's enemies with a mature hatred (Ps. 139:21, 22)
8. Everyone has a right to his own belief (I Cor. 11:16).	8. Prove all things, and hold fast that which is good (I Thess. 5:21)

Many believe that Israel is Christ's assembly under the Old Testament, and Christ's assembly is the true Israel under the New Testament. The following are their major arguments: (1) They maintain that God first gave the name "Israel" to one man (Jacob) and then to one nation, which was a mere shadow of the full Israel, the Israel of God. (2) They say that as the first Israel began with a man (Jacob), the new Israel also began with a Man (Jesus Christ), God's messenger of the covenant of grace. (3) They contend that God chose the national minority to point to the spiritual majority in Christ. Thus, in the fullness of time, God brought into the world One by whom "all Israel" (Jew and Gentile) would be saved. (4) They believe that Christ's kingdom was not of this world, but it was a spiritual kingdom established by God and given to Jesus Christ as His assembly, which is the new Israel of Scripture, the Israel of God. (5) They say that Christ brought a transfer from a physical to a spiritual nation. Their explanation is that the old Israel was "Israel after the flesh" (I Cor. 10:18), and this Israel was cast away (Rom. 11:15); hence, the house of the old was made desolate (Matt. 23:38), and the kingdom was given to another nation (Matt. 21:43). They assert that God took a new people with a new name, and the new people became the Israel of God. (6) They maintain that those who believe old Israel will be restored are building their hope for the future on a castaway. (7) They say that to speak of the restored Israel's salvation "by sight" is false, because the Jew must find Christ by faith now, or he will not be able to find Christ "by sight" tomorrow. (8) They affirm that people are deceived who talk about a physical kingdom in this world; and as the Pharisees of old, people who focus their eyes on national Israel may miss Christ.

The aforementioned views must be exposed and answered from Scripture. Paul included three chapters in his Epistle to the Romans to discuss God's purpose for the nation of Israel (Rom. 9-11). He began by telling us who she is: "For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rom. 9:3-5). "I could wish" is the imperfect middle indicative of euchomai which is correctly translated "I was wishing." It denotes a wishing which began and also stopped in the past. Although there is no indication when the wish occurred or how long Paul's wishing continued, there is one thing for sure--Romans 8 proves that it did not continue. Paul saw God's purpose pursuing its way through the strange mingling of light and shadow which mark the complexities of the checkered history of this chosen people. The apostle recognized at every turn the hand of the sovereign God and the amazing riches of His grace. Hence, he concluded his discourse on Israel by saying, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen" (Rom. 11:33-36).

Three great facts concerning Israel contributed to Paul's adoring wonder at God's dealings with that nation: (1) The chosen nation was rejected. (2) The Gentiles are being received. (3) Israel will be restored.

Israel shall be restored because the gifts and calling of God are irrevocable. The adjective ametameleta of Romans 11:29 is the nominative neuter plural of ametameletos, which means irrevocable. Paul had much to say about Israel's rejection, but his final word was not one of judgment but mercy. God's people have not been rejected with disapproval forever. When Jesus Christ informed the disciples He would baptize in the Holy Spirit, His disciples asked, "Lord, are you at this time restoring the kingdom to Israel?" (Acts 1:6--translation). The Lord Jesus replied that the time of the kingdom's restoration was not for them to know (v. 7). He did not tell them that the kingdom would never be restored to Israel. During the transitional period recorded in Acts, the message of repentance as a prerequisite to restoration was continuing to be proclaimed: "...the times of refreshing may come from the presence of the Lord; And He may send Jesus Christ, the One who has been appointed for you [Jews]: Whom it is necessary for heaven to receive until the times of restoring everything..." (Acts 3:19-21--translation).

The Jews' restoration will be followed by a work of spiritual illumination. Paul foresaw the salvation of Israel in prophetic vision. On this note, the apostle concluded his discourse on Israel: "For God has shut up all in disobedience that he might show mercy to all" (Rom. 11:32 NASB). All things are "of" Him, "through" Him, and "to" Him. It has been said that the river whose strange windings have been traced pours its waters at last into the infinite sea of the glory of God. Some of God's dealings are so clear that they can be easily traced and understood, but others are mysterious and beyond the range of human comprehension. But whether comprehended or apprehended, they lead every recipient of grace to the throne of the God of salvation. Only there, the believer finds rest from all his questioning and falls in humble submission before the sovereign God.

The word "assembly" (church) comes from the Greek word ekklesia, which means a calling out. It is used 115 times in the New Testament, and it is used more than one way: (1) It is used in the sense of an assembly apart from any spiritual meaning (Acts 19:32, 39, 41). (2) It is used in the sense of a local assembly of Christians (Acts 8:1; I Cor. 1:2; I Thess. 1:1). (3) It is used when speaking of the body of Christ (Matt. 16:18; Col. 1:18, 24). (4) Among the 115 references to ekklesia, only one is used to refer to Israel. In Acts 7:38, Luke recorded Stephen's defense (apology) before the high priest in which he referred to Israel as the "church [assembly] in the wilderness". In what sense is ekklesia used in this reference? It is a type of the New Testament assembly only in the local, not the universal sense. Luke did not contradict Matthew's account in Matthew 16:18-19, where Matthew spoke of the universal aspect of the assembly. Luke used this as an illustration of the local aspect of the assembly; because in the local aspect, there are unsaved people, as there were in the assembly of Israel in the desert. Most of the Jews to whom Moses preached were disobedient. They rejected the oracles of God and turned back in their hearts to Egypt (Acts 7:39). God was not well-pleased with many of them. They lusted after evil things. Paul records in I Corinthians 10:1-11 that some of them were idolators, committed fornication, tested the Lord, and murmured. He used this to show the Corinthian assembly that the assembly in Israel was an example to local assemblies that the same sins are possible in them. Therefore, these things should be avoided. The assembly, which is the body of Christ, is represented as a virgin being prepared for marriage (II Cor. 11:2); whereas Israel is described as an unfaithful wife who will be restored (Hos. 1-3; Ezek. 16).

Many believe Christ's assembly is the New Testament Israel of God, the one continuing body in the Old and New Testaments. They assume that the New Testament assembly is the fulfillment of Old Testament prophecy concerning Israel; therefore, prophecy concerning the promised kingdom is to be understood in spiritual, not natural, terms. They contend that God chose the Jewish nation as the means of making Himself known to mankind; the nation was abandoned. Hence, they conclude that she is no longer an elect nation; Christ wrought a transfer from a physical assembly to a spiritual nation. Those who believe in an assembly/kingdom suppose that God cast away fleshly Israel and gave the kingdom to a new people who became the Israel of God, the assembly Christ is building.

There is a sharp distinction between Israelites and Gentiles in Romans 9-11, where there are twelve references to "Israel" (Rom. 9:6--twice, 27--twice, 31; 10:1, 19, 21; 11:2, 7, 25, 26), one to "Israelite" (Rom. 11:1), and one to "Israelites" (Rom. 9:4). Paul's discussion of national Israel is not interpreted in Romans 11:26, when he said, "all Israel shall be saved." Those who oppose the pre-kingdom coming of Christ say verse 26 refers to the totality of those to be saved, Jews and Gentiles who constitute the true Israel of God. They allege that Romans 11 indicates that the "fulness" of the Gentiles and "all Israel" make up the total number of that body which is called Christ's assembly. However, there is no break in Paul's concern for national Israel from his first reference to them in Romans 9:6 to Romans 11:26. The final support for the literal interpretation of Israel is the argument following the salvation of "all Israel" of verse 26. "As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance" (Rom. 11:28, 29). "Israel" remained a vital issue with the apostle because of the irrevocable gifts and calling of God. History will close with the people of Israel.

Paul's prospect was Israel's salvation. This salvation belongs to those who shall be living when "the fulness of the Gentiles be come in" (Rom. 11:25). At that time "all Israel" shall be saved from her present dispersion. The Deliverer coming out of Zion does not refer to Christ's first advent. The Roman Epistle was written subsequent to Christ's first advent. It refers to a time following the writing of this Epistle. Christ's first coming has not turned away ungodliness from Jacob (Israel), but His second coming will. (See Lev. 16:17-19; Is. 59:20, 21.) Therefore, Israel will yet be "received" as definitely and publicly as she is now rejected as a nation. During this time of Israel's dispersion, every regenerated Jew is, like Paul, a proof that God in His election of grace is mindful of Israel.

The assembly may be understood in a twofold sense--universal assembly and local assemblies. But the kingdom cannot be divided into local kingdoms. The word assembly is used in the sense of including all who are being progressively added to the assembly by Jesus Christ. The verb "will build" of "I will [shall] build my church [assembly]" (Matt. 16:18) is progressive future active indicative of the verb oikodomeo. Hence, it denotes that Christ is continually building His assembly during the period of time between His two advents. The word assembly is also used in the sense of a local assembly (Matt. 18:15-20). Each local assembly has the responsibility of assembling at God's appointed time to worship and solve her problems as they arise. Local assemblies may increase and diminish according to the circumstances of Divine providence, but the assembly Christ continues to build increases but never decreases. On the other hand, the word "kingdom" can never be used in the sense of local assemblies, because Christ does not have kingdoms in the sense that He has assemblies and walks among them (Rev. 1:13). The kingdoms of this world cannot be equated with the assemblies of Christ (Rom. 16:16). Scripture never states that the kingdoms salute Christ. There are only four references where the word kingdom is used in the plural number, and they refer to the kingdoms of this world (Matt. 4:8; Luke 4:5; Heb. 11:33; Rev. 11:15).

Christians belong to the assembly Christ is building, but we are heirs of the future kingdom. The noun kleronomia means property, possession, what is promised, or an inheritance. Paul used this noun when he spoke of the Holy Spirit being an earnest (arrabon, pledge or guarantee of what is to come) of a future deliverance (Eph. 1:14). He used the noun kleronomos, which means an heir, when he said, "And since children, also heirs; heirs on the one hand of God, joint-heirs on the other hand of Christ..." (Rom. 8:17--translation). Hence, the apostle proceeded from the possession to the possessors. An heir is one who is entitled to inherit something, but an heir of Christ's future kingdom is also assured by the Spirit of regeneration that he shall receive final deliverance into or will be kept safely for the kingdom which shall be forever. Local assemblies are in the present, but the kingdom is future.

God is the only actor in Ephesians 1:1-14--(1) The Father purposed; (2) the Son provided the means of carrying out the Father's purpose; and (3) the Holy Spirit is the quickener and pledge of the elect's complete salvation. As an heir legally receives all the property assigned to him in a will, the elect of God shall receive all that God decreed for them in the death of Jesus Christ. (See Heb. 9:11-28.) As the elect receive eternal life by right of inheritance guaranteed by the death of Christ at Calvary, Christ lives as the executor to carry out His will: "By so much indeed Jesus has become [perfect active indicative of ginomai, which means Jesus has permanently become] a guarantor [egguos, an adjective acting as a noun, used only here in the New Testament as a pronominal adjective] of a better covenant" (Heb. 7:22--translation). The unchanging character of Christ's priesthood gives a permanent guarantee of a better covenant. The legal side of suretyship is stronger when the surety becomes the substitute for the debtor by having the debt charged to himself and the debtor released. Both eternal life and the kingdom are guaranteed to the elect. Scripture states, "then the King shall say to those on his right hand, Come, you who have been blessed [perfect passive participle of eulogeo, have been permanently blessed] of my Father, come into possession of the kingdom which has been prepared [perfect passive participle of hetoimadzo, which means has been permanently prepared] for you from the foundation of the world" (Matt. 25:34--translation). The kingdom is permanently prepared because the sheep are permanently blessed. Those two perfect passive participles (completed action in past time with a resulting state of being) give Christian Jews and Gentiles a hope that will never make them ashamed (Matt. 25:34; I Thess. 2:12). Matthew spoke to Jews, telling them the kingdom is guaranteed to others than those to whom Jesus Christ spoke. His proclamation applies to the elect Jews and Gentiles to whom Christ will speak at His second advent.

An understanding of the nature of each, the kingdom and the assembly, will show that they cannot be synonymous terms. The following is a summary of the major views of the kingdom/assembly (kingdom/church) theory: (1) Roman Catholics say the Roman Catholic Church is the visible kingdom of Christ on earth. (2) Reformers are united in the teaching that the assembly is universal and invisible. They take a firm stand against the Roman Catholic Church. (3) Many who are neither Roman Catholic nor Reformers say the assembly is the visible manifestation of God's kingdom on earth. Those who hold this view are divided between those who take a strict local concept and others who adopt the universal/local concept of the assembly. One thing they have in common is the erroneous view that the keys of the kingdom in Matthew 16:19 denote the authority given to the assembly to be exercised by her on the earth at the present time.

4. Substitute ekklesia for basileia in Matthew 16:19--"And I will give unto thee the keys of the 'assembly' of heaven." If the authority denoted by the keys of the kingdom is given to the assemblies of God's people today, does that mean that whatever the assembly binds on earth is then bound in heaven and whatever the assembly shall loose on earth shall then be loosed in heaven? The King James translation of the Greek text of this verse has been responsible for much heresy. Is God's action in heaven His reaction to our action on earth? Since this is commonly taught in professing Christendom, no wonder religionists are saying the sinner must open his heart, let Jesus in, etc. However, the Scriptures teach that man's action on earth is his reaction to God's action in heaven. Any honest student of Scripture knows that both "bound in heaven" and "shall be loosed in heaven" are perfect passive participles of the Greek verbs deo and luo, which should be translated "shall have already been bound in the heavens" and "shall have already been loosed in the heavens." Anyone who thinks God's action is contingent on man's action does not understand the sciences of theology (God), anthropology (man), or soteriology (salvation).

The kingdom is not given to the elect at the time we are born of God; but having become believers, we are said to be called to something not yet realized in Christian experience. Being members of Christ's assembly, Christians are heirs commanded to be diligent in making our calling and election sure, because in so doing an entrance shall be richly provided for us into the eternal kingdom of our Lord and Savior Jesus Christ (II Pet. 1:10, 11). The chosen, redeemed, and regenerated are legally in the kingdom (Col. 1:13) before actually inheriting it (James 2:5). Every elect person legally but not literally died with Jesus Christ (Gal. 2:20). When Christ died, His righteousness was imputed to every individual for whom He died. That righteousness is imparted to the elect ones in regeneration. Since it could never be said the "assembly" is the heir of the "assembly" or the "kingdom" is the heir of the "kingdom," we understand that Jesus Christ gave Himself for the assembly which He is calling out by the Holy Spirit in order that He shall, at her completion, reign with her in the kingdom.

Election is used more than one way in Scripture; therefore, one kind of election cannot transfer to another of a different kind. For instance, the choice of national Israel cannot be transferred to the assembly. The purpose of God is fulfilled in each sense in which election is used. Observe a few ways election is used in Scripture: (1) Jesus Christ was chosen to be the good Shepherd, great Shepherd, and chief Shepherd of the ones He chose to be His sheep (I Pet. 2:4, 6; Ps. 22-24; John 10:11, 14; Heb. 13:20; I Pet. 5:4). (2) The nation of Israel was chosen to a covenant relationship for the purpose of giving both the incarnate Word and the written word (Rom. 1:3, 4; 3:1, 2). Furthermore, the nation was chosen with a view to the kingdom. Conclusively, the covenants and the promises were given to the Jews (Rom. 9:4, 5). Salvation was first given to the Jews and then to the Gentiles. The chosen Gentiles shall inherit the future kingdom with the chosen descendants of Abraham. (3) Some are chosen from among all mankind to be redeemed by Christ, to be regenerated by the Holy Spirit, and to become heirs of the kingdom. "Blessed is the man whom thou [the Lord] choosest..." (Ps. 65:4). Christ calls His own sheep by name (John 10:3, 16). (4) God's choice sometimes signifies the temporary designation of some person or persons to the filling of some particular office in either a local assembly or in civil life, such as Judas in the former (John 6:70) and Saul in the latter (I Sam. 10:24). Who can say that any one of these choices has failed or will fail to accomplish God's eternal purpose. Although God's purpose has been fulfilled in both Judas and Saul, no one, according to Romans 11 and Revelation 7, can say that God's purpose in national Israel has been fulfilled.

Jesus Christ has gone to heaven to receive the kingdom, not the assembly, from the Father. There is as little agreement concerning the beginning of the kingdom as there is concerning the meaning of the kingdom. Some believe the kingdom began with Christ's first advent; others, that it began on the day of Pentecost; and some, that it shall begin at the second advent. The kingdom has not been manifested, because the Father's purpose was that His Son should be honored and glorified in heaven before He should be honored on earth. When Christ takes up the kingdom, it will not be from the earthly but the heavenly side. Thus, Luke 19 emphasizes the Lord's being received up into heaven. He has gone to heaven to receive His kingdom from the Father, not from religionists who are always talking about bringing in the kingdom.

Christ's second coming is the blessed hope of the assembly (Titus 2:13). The Christian's hope includes Christ's coming and His kingdom which are amalgamated in II Timothy 4:1. If the kingdom were already present, as many claim, "hope being seen is not hope; for what anyone sees, why does he also hope for it?" (Rom. 8:24--translation). Those who say the kingdom does not come with observation add more confusion to what is already confusing to them by saying this proves it is a spiritual kingdom. Hence, they have an unseen spiritual king reigning over an unseen spiritual kingdom composed of unseen spiritual subjects. Conclusively, in the distinction between the kingdom and the assembly, how can people who say they are already in the kingdom pray for its coming? Christ taught His disciples to pray, "Let your kingdom come. Let your will be done as in heaven also on earth" (Matt. 6:10--translation). Christ's kingdom will not come to the earth until He has completed His assembly. The Christians' blessed hope of Jesus Christ and His kingdom will never make us ashamed.

During the first advent of Jesus Christ, the Savior set aside national Israel until His second advent. According to Matthew 16, the Jews were cognizant of the signs of the weather; but they were spiritually incapable of discerning the signs relating to the Person of Jesus Christ. Natural intelligence can understand natural phenomena, but the spiritual mind alone can comprehend spiritual facts concerning the Person and Work of the Son of the living God. The first verses of Matthew 16 manifest the blindness of the religiously depraved hearts of the Pharisees and Sadducees. Christ had told them that no sign will be given except the sign of Jonah (Matt. 12:39, 40). This was a prophecy of His death, burial, and resurrection. Therefore, no greater sign can be given to validate His Person and Work thus proving that "salvation is of the Lord" (Jonah 2:9).

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The Father made known to the disciples that Jesus Christ is the foundation of the assembly: "Now Jesus having come into the districts of Caesarea Philippi, He was asking His disciples, saying, Who are men saying the Son of man to be? And they said, Some indeed John the Baptist; and others Elijah; and others, Jeremiah, or one of the prophets. He says to them, But who do you say Me to be? And answering, Simon Peter said, You are the Christ, the Son of the living God. And answering, Jesus said to him, Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father in the heavens" (Matt. 16:13-17--translation). The subject of the first twenty verses of Matthew 16, which close the first half of the Gospel of Matthew, is the presentation of the King. The subject of the second half of his Gospel, which includes Matthew 16:21-28:20, is the rejection of the King. The first verses of Matthew 16 show the religious Jews coming to Jesus Christ to test Him. They wanted to see a sign (semeion, miraculous sign or miracle), something spectacular that defied nature. These religionists knew how to discern the sky, but they were not spiritually illuminated to discern the signs of the times. The Lord Jesus told them an evil and adulterous generation seeks a sign, and the only sign that would be given was the one about which He had already told them. He referred them to the Old Testament record concerning Jonah being in the belly of the whale three days and three nights and applied the experience to His being three days and three nights in the heart of the earth. The Lord Jesus then commanded the disciples to be on guard concerning the doctrine of the Pharisees and Sadducees (v. 12). Christians must be on guard concerning the fermenting power of false teaching.

The difference between observation and revelation is recorded in Matthew 16:13-17. Christ's first question, "Who are men saying the Son of man to be?" (v. 13--translation), is related to observation. Observation is the act of noticing or perceiving by men. The Lord Jesus, coming to the conclusion of His earthly ministry with Israel until the end time, asked this question. The Lord had previously given the disciples the commission to go only to the lost sheep of the house of Israel (Matt. 10:5, 6). The Pharisees called Him Beelzebub, and some of them accused Him of being born of fornication. He did not ask who the Jews thought Him to be but who men thought Him to be. The word "men" lifts the question above all national distinctions to men out from all nations; hence, all national distinctions are excluded from the question.

All truth originated in God (Eph. 3:9; I Cor. 2:7-9). God reveals some but not all truth. Recorded in Holy Scripture is all the truth God wants us to know, but all truth is not contained in the written word of God. The things concealed belong to God, but the things revealed belong to God's people: "The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law" (Deut. 29:29). The unregenerate cannot understand spiritual things because God has concealed truth from them.

God concealed truth from reprobates: "But you are not believing, because you are not from my sheep..." (John 10:26--translation). If there is no reprobation, there is no election. If there is no election, there is no grace. If there is no grace, there is no salvation. If there is no salvation, there is no body of Christ that Jesus Christ is presently building. Reprobation is God's sovereign, unconditional decree to damn some sinners. But He damns reprobates because of their sin. This is positive reprobation. Negative reprobation has to do with God's passing by those He did not elect. They are not condemned by God's passing by, but they are condemned because all are sinners. God chose some sinners out from depravity to manifest His grace, but He left some to manifest His justice.

The Father fully knows the Son, and the Son fully knows the Father. All men know God's power and deity (Rom. 1:19, 20), but only the elect know God experientially because Jesus Christ desired to make known the Father to those the Father gave Him in the covenant of redemption (Matt. 11:27). For those persons, Jesus Christ died. He died for the sheep, not all mankind.

Some people trace the ekklesia to a man, and some trace it to Pentecost. Many Baptists trace their beginning to John the Baptist; Roman Catholics, to Peter as the first pope; Lutherans, to Martin Luther; Methodists, to John Wesley; and Mormons, to Joseph Smith. Others who trace their origin to a man might be included. Many denominationalists and nondenominationalists trace their origin to Pentecost. In contrast, true assemblies trace their origin to Jesus Christ, the One who instituted the universal aspect of the assembly (Matt. 16:18, 19), which is represented by local assemblies. Matthew traced the ekklesia to all the saved who Jesus Christ is calling out by the regenerating Holy Spirit. Luke, unlike Matthew, used the word ekklesia in Acts 7:38 to speak of the assembly of Israel, which typifies the local aspect of the assembly. Only the saved are in the universal aspect, but both saved and unsaved are in the local aspect of the assembly.

The word assembly (ekklesia) means many things to different people. Some of the major theories will be considered:

FIRST--Roman Catholics teach the universal-visible view of the assembly. According to them, the assembly is made the mother of believers. As such, she becomes the dispenser of grace. Rome actually defines the assembly as the society of the faithful under the Pope's headship. Catholics are taught to depend on the living, speaking voice of the assembly. Thus, to them the Roman Catholic Church is the interpreter of Scripture. Catholics do not question the Bible as God-given, but they insist that the Scriptures within themselves are not sufficient.

The progressive future tense of the verb oikodomeo, "I will build," is used in Matthew 16:18 in the Lord's statement to Peter concerning Christ's building His assembly. This is what is known in the Greek as a progressive future active indicative verb, signifying that the Lord Jesus Christ has not completed His assembly. Paul, an apostle to the Gentiles, succeeded the twelve apostles; and he and all who have been saved since that time are part of the assembly Jesus Christ is continuing to build. The Lord Jesus will continue building His assembly until the last one that will constitute the assembly is brought into the ark of safety. In order to accomplish the purpose for which she was established, the assembly must use only the means set forth in the word of God. Suggesting that the assembly of Christ has been sent into the world without a divine compass--the word of God--and chart to direct her course is unthinkable. God's compass and chart are not to be replaced by man-made programs and gimmicks.

There is little agreement among Christians as to when the assembly was founded and how she was established. Some say the birth of the assembly took place at Pentecost. Others contend that she was established during Christ's personal ministry. Those who believe the assembly began at Pentecost say her birth must be preceded by the following events:

1. They say the death of Christ must be history; thus, the cornerstone was already laid.

2. They say Christ's resurrection provided the assembly with resurrection life; therefore, the gates of Hades have been opened.

3. They say Christ had ascended to the Father's right hand; therefore, the assembly's Head had assumed His proper place.

4. They say there could be no assembly on earth until the Holy Spirit came to baptize repentant persons into Christ's body and indwell the assembly.

5. They say according to Christ's prediction, the formation of the assembly was future.

6. They say that if the assembly existed before the death of Christ, it would have died.

7. They say the true assembly must have the finished work of Christ on which to stand, the resurrection position, and a new humanity with its resurrected Head.

Although a large percentage of believers embrace the view that the assembly was born at Pentecost, Biblical evidence will not support that view. When Christ's suffering at Calvary was accomplished, He had already called His disciples during His public ministry (Matt. 16:13-18). Furthermore, Jesus Christ commissioned these disciples--the assembly (Matt. 28:18-20)--who constituted the secondary foundation of the assembly. He gave to this infant assembly a foretaste of the power she would experience at Pentecost (John 20:19-23).

The opinion of some is that the assembly was formed at Pentecost, and they emphasize the word "formed." But that view will not hold up in the light of the calling of the disciples, their being commissioned, and their receiving power prior to Pentecost. The mistake is made not primarily in their use of the word "formed," but in what the word includes. The Holy Spirit came in power only on the Jews in Acts 2, on the Samaritans in Acts 8, and on the Gentiles in Acts 10. The gospel is to be preached first to the Jews, then to the Samaritans who were mixed--part Jews and part Gentiles--then to the Gentiles. Hence, Pentecost did not stop with the Jews, but it also included the Samaritans and Gentiles, thus harmonizing with Leviticus 23.

There are only seven references in the New Testament to baptism in the Holy Spirit: Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5; 11:16; I Corinthians 12:13. This baptism is always collective, never individual. Matthew 3:11 through Acts 1:5 are all prophetical of Pentecost. Acts 11:16 and I Corinthians 12:13 record the event of history. The Holy Spirit is the One in whom Christ baptized. Jesus Christ, not the Holy Spirit, is the baptizer in all the references. One may argue that this cannot be proved, since Christ's name is not mentioned in I Corinthians 12:13. However, His name is used in the other six; furthermore, He is the One who baptized His assembly into the sphere of the Spirit even in I Corinthians 12:13. That which occurred subsequent to Acts 2 explains the use of the future tense in Acts 11:16. When the Holy Spirit came on the Gentiles, Peter remembered what Christ had promised in Acts 1:5. Therefore, he was quoting the future passive indicative verb used by Christ in His promise to the disciples. The diligent student of Scripture will have no problem seeing from the grammatical use of the verb tenses the truth of the assembly being empowered in order to fulfill the commission of Matthew 28.

The reason for so much misunderstanding about Pentecost is failure to see that there are three parts to the feast of weeks which foreshadowed Pentecost (Lev. 23:15-22). Pentecost signifies fifty days from Passover. Hence, fifty days from the death of Christ, the Holy Spirit came as Jesus Christ had promised to empower the assembly. It typifies the present dispensation of the Spirit, which is marked by two facts: (1) Christ is in heaven at the right hand of the Father, sitting on the Father's throne. (2) The Holy Spirit came not only to empower the assembly founded by the Lord Jesus Himself during His personal ministry but also to indwell the assembly as her Illuminator, Comforter, and Guide. As the feast of weeks included the harvest--"ye," the corners of the field--"the poor," and the gleanings of the harvest--"the stranger," the fulfillment of Pentecost included Jews (Acts 2), Samaritans (Acts 8), and Gentiles (Acts 10).

MATTHEW 3:11--"I am now baptizing you in [en, locative of sphere] water because of [eis, accusative of cause] your repentance, and the One coming after me is stronger than I, of whom I am not worthy to be carrying His sandals; He shall baptize [future active indicative of baptidzo] you in [en, locative of sphere] the Holy Spirit and fire" (translation). As John was the Agent in water baptism, Christ was the Agent in Spirit baptism. John would not baptize anyone in water until he had manifested genuine repentance (Matt. 3:8). John's baptism because of repentance was not "with" water but "in" water (en hudati). The preposition en does not mean "with" because water was not the instrument by which John baptized, but it was the sphere into which he baptized. Those who believe and teach covenant theology translate "in" as "with," but those who deny both covenant theology and pedobaptism translate it "in."

MARK 1:8--"I baptized you in water; but He shall baptize [future active indicative of baptidzo] you in the Holy Spirit" (translation). Since the preposition en is not used in this verse, the locative case of hudati--water--alone determines the preposition that should be used. It is the same case as that used in Matthew 3:11.

LUKE 3:16--"John answered, saying to all, I indeed baptize you in [en, locative of sphere] water; but One stronger than I is coming, of whom I am not worthy to untie His sandals; He shall baptize [future active indicative of baptidzo] you in [en, locative of sphere] the Holy Spirit and fire" (translation). The Greek text in Luke 3:16 is the same as that of Matthew 3:11.

JOHN 1:33--"And I had not known Him; but the One having sent me to baptize in water, that One said to me, on whomever you may see the Spirit coming down and remaining on Him, this is the One baptizing [futuristic present participle of baptidzo] in [en, locative of sphere] the Holy Spirit" (translation). One of the unique characteristics of John's Gospel from the synoptic gospels is that he described in retrospect what John the Baptist had witnessed earlier. But he used the futuristic present tense of baptidzo to describe what Christ would do at Pentecost. John used this participle of baptidzo with the locative case "in the Holy Spirit [en pneumati hagio]." The futuristic present is logical in view of the conclusive evidence of the eternal Son who, on seven occasions recorded in John, declared, "I AM" (John 6:35; 8:12, 58; 10:11; 11:25; 14:3; 15:1).

ACTS 1:5--"For John indeed baptized [aorist active indicative of baptidzo] in water; but you shall be baptized in [en, locative of sphere] the Holy Spirit not many days after these" (translation). In addition to his Gospel, Luke was the author of the book of Acts: "The first account I produced, O Theophilus, of all that Jesus began to be doing and to be teaching, until the day on which He was taken up, having given orders by the agency of the Holy Spirit to the apostles whom He selected. To whom also He presented Himself as the One who lives after suffering by means of infallible proofs, being seen by them through forty days, and speaking the things concerning the kingdom of God. And being assembled together with them, He ordered them not to depart from Jerusalem, but to be waiting for the promise of the Father, which you heard from me; for John indeed baptized in water; but you shall be baptized in the Holy Spirit not many days after these" (Acts 1:1-5--translation).

ACTS 11:16--"Then I remembered the word of the Lord, how He said, John indeed baptized in water, but you shall be baptized [future passive indicative of baptidzo] in [en, locative of sphere] the Holy Spirit" (translation). This statement was made by Peter after the Jews (Acts 2), the Samaritans (Acts 8), and the Gentiles (Acts 10) had been baptized in the Holy Spirit to complete Pentecost. This verse is a quotation of Acts 1:5. It is historical because the Holy Spirit had come on the Jews, the Samaritans, and the Gentiles. In the interval between the five prophetical references and the two historical references, the Holy Spirit had come. The infant assembly had been baptized by the Lord Jesus Himself in the sphere of the Holy Spirit.

I CORINTHIANS 12:13--"For indeed [kai, used as an adverb here to mean even or indeed] in [en, locative of sphere] one Spirit we all were baptized [aorist passive indicative of baptidzo] into [eis, accusative of purpose] one body, whether Jews or Gentiles, whether slaves or free, and we all were made to drink [aorist passive indicative of potidzo, to be endued or permeated with] one Spirit" (translation). There are two major views of this text: (1) the Holy Spirit is the Agent, and (2) Christ is the Agent. Since neither the name of Christ nor the Holy Spirit is found in the verse, the true view is found in the preposition en in the light of the context and the overall context. The statement, "in one Spirit [en heni pneumati]," like the other six references we have considered, is in the locative of sphere. The verb for baptize is in the aorist tense; therefore, it is point action in past time. The passive voice means that the subjects were the recipients of the action. It is in the indicative mood, the mood of reality.

Our baptism in the Spirit at Pentecost was in the same sense that the elect were crucified with Christ at Calvary. We were not crucified with Christ when we were regenerated but when Jesus Christ was crucified: "I have been crucified [sunestauromai, perfect passive indicative of sustauroo] with Christ..." (Gal. 2:20--translation). The first part of the compound form of the verb is sun, which means "with," and the stem means "crucified." The perfect tense of this verb denotes completed action in past time with a resulting state of being. The perfect tense can be used four ways: (1) A perfect tense verb can be used in what is known as the intensive sense, emphasizing the resultant state of being rather than point action in the past. The frequently occurring statement "it is written" illustrates this truth. In every instance in the New Testament where that expression is found, it is a perfect passive indicative. Therefore, it should be translated "it stands written." What God has written is permanently written. The emphasis is on the resulting state of being. Another illustration concerns the resurrection of Christ. He has been raised. The emphasis is not on the act of His resurrection but on the fact that He is raised; He lives. (2) Another way in which the perfect verb is used is called the consummative sense. This emphasis is on completed action, that is, the whole thing. The two perfect tense verbs in II Timothy 4:7 illustrate the consummative sense of a perfect verb. "I have fought a good fight, I have finished my course." Both verbs call attention to Paul's whole struggle. He not only had begun a good fight, but he also had finished his course. (3) The perfect tense of a verb can also be used in the iterative sense. The iterative refers to action going on but not constantly until the action is completed. This is illustrated in I John 1:1--"THAT which was from the beginning, which we have heard, which we have seen...." Both "we have heard" and "we have seen" are perfect active indicative verbs, but they do not indicate continuous hearing and seeing. They heard the Lord; then they did not hear Him; then they heard Him more. The action was broken while it was going on. (4) The perfect tense of a verb may be used in the dramatic sense. The dramatic brings the past event vividly into the present; hence, it is complete action in past time under