Saturday 27 July 2024

Utopia vs. the Kingdom of God: A Contrast of Secular Idealism and Divine Theocracy

 ### Utopia vs. the Kingdom of God: A Contrast of Secular Idealism and Divine Theocracy


#### Utopia: A Secular Construct


Thomas More’s “Utopia,” written in 1516, stands as a secular vision of an ideal society, constructed through human reason and philosophical speculation. It is a work rooted in humanistic ideals, presenting a society based on rationality, communal ownership, and social welfare. More’s Utopia is characterized by its rejection of private property, its emphasis on communal living, and its rigorous system of laws designed to maintain order and equality among its citizens. However, beneath the surface of this seemingly perfect society lies a multitude of fundamental flaws and moral shortcomings.


One of the most glaring issues with More’s Utopia is its inherent secularism. The society depicted in Utopia is devoid of divine guidance or spiritual foundation. It is a purely human invention, constructed without reference to any higher moral authority. This secular nature renders Utopia inherently flawed, as it relies solely on human wisdom and reason, which are fallible and limited. The absence of a divine moral compass means that Utopian society is built on shifting sands, with no ultimate standard of right and wrong to guide its people.


Moreover, Utopia's emphasis on communal ownership and the abolition of private property may initially appear as a solution to social inequality. However, this system strips individuals of personal autonomy and the motivation that often drives human innovation and progress. By mandating a uniform way of life for all citizens, Utopia suppresses individuality and personal ambition, leading to a homogenized society devoid of personal freedoms and aspirations.


The rigid legalism and social engineering inherent in Utopian society further highlight its dystopian nature. Laws in Utopia are designed to control every aspect of life, from labor and leisure to marriage and religion. This draconian legal structure reflects a mistrust of human nature and an overreliance on governmental control. Instead of fostering a truly just and free society, Utopia imposes a totalitarian regime where conformity is enforced, and dissent is suppressed. Such a society, devoid of divine inspiration and spiritual depth, cannot hope to achieve true justice or human flourishing.


Adding to the irony and highlighting his hypocrisy, Thomas More himself was executed as a traitor to the King of England. Despite writing a book envisioning a rational and just society, More refused to swear loyalty to King Henry VIII by taking the Oath of Supremacy, which declared the king the Supreme Head of the Church of England. More's steadfast refusal to acknowledge the king's supremacy over the church ultimately led to his execution in 1535, exposing the tension between his humanist ideals and the harsh realities of political power.


#### The Kingdom of God: A Divine Theocracy


In stark contrast to the secular and deeply flawed vision of Utopia, the Kingdom of God represents a divine theocracy rooted in the teachings of the Hebrew Scriptures and the New Testament. This theological and eschatological vision is characterized by divine justice, peace, and love, governed by God's sovereign rule. The Kingdom of God is not a human construct but a divine promise, revealing the ultimate reconciliation of all creation with God.


The Kingdom of God is fundamentally theocentric, grounded in the belief that God's will is the ultimate standard of justice and righteousness. Unlike Utopia, the Kingdom of God is not based on human reason or political philosophy but on divine revelation. The prophetic visions found in the books of Daniel (chapters 2 and 7) and the teachings of Jesus Christ in the New Testament provide a framework for understanding the nature and purpose of this divine kingdom.


In the Kingdom of God, society is transformed not through coercive laws or communal ownership but through the inner transformation of individuals and communities by the Spirit of God. It emphasizes personal and communal spiritual conversion, calling people to align their lives with God's will. This spiritual foundation fosters true justice, peace, and human flourishing, as it is grounded in the unchanging nature of God’s character.


The Kingdom of God also offers a vision of ultimate hope and restoration. It anticipates a future where God’s reign is fully realized, bringing about a world free from sin, suffering, and injustice. This eschatological hope provides a sense of purpose and direction for believers, motivating them to work towards realizing aspects of God's kingdom in the present while looking forward to its complete fulfillment.


Moreover, the Kingdom of God values individuality and personal freedom within the context of a loving and just community. Unlike the oppressive uniformity of Utopia, the Kingdom of God celebrates diversity and personal gifts, calling each person to contribute to the common good in unique and meaningful ways.


#### Conclusion


In conclusion, the secular and humanistic vision of Thomas More's "Utopia" contrasts sharply with the divine theocracy of the Kingdom of God. Utopia, devoid of divine guidance, relies on fallible human reason and imposes an oppressive, homogenized society. In contrast, the Kingdom of God is rooted in divine revelation, emphasizing spiritual transformation, divine justice, and ultimate hope. It offers a vision of a society where true justice, peace, and human flourishing are realized under God’s sovereign rule, providing a stark and compelling alternative to the secular idealism of Utopia. The irony of More's own execution for refusing to submit to secular authority further underscores the limitations and contradictions of humanistic ideals when divorced from divine guidance.





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#### The Kingdom of God: A Divine Theocracy


In stark contrast to the secular and deeply flawed vision of Utopia, the Kingdom of God represents a divine theocracy rooted in the teachings of the Hebrew Scriptures and the New Testament. This theological and eschatological vision is characterized by divine justice, peace, and love, governed by God's sovereign rule. The Kingdom of God is not a human construct but a divine promise, revealing the ultimate reconciliation of all creation with God.


The Kingdom of God is fundamentally theocentric, grounded in the belief that God's will is the ultimate standard of justice and righteousness. Unlike Utopia, the Kingdom of God is not based on human reason or political philosophy but on divine revelation. The prophetic visions found in the books of Daniel (chapters 2 and 7) and the teachings of Jesus Christ in the New Testament provide a framework for understanding the nature and purpose of this divine kingdom.


In the Kingdom of God, society is transformed not through coercive laws or communal ownership but through the inner transformation of individuals and communities by the Spirit of God. It emphasizes personal and communal spiritual conversion, calling people to align their lives with God's will. This spiritual foundation fosters true justice, peace, and human flourishing, as it is grounded in the unchanging nature of God’s character.


The Kingdom of God also offers a vision of ultimate hope and restoration. It anticipates a future where God’s reign is fully realized, bringing about a world free from sin, suffering, and injustice. This eschatological hope provides a sense of purpose and direction for believers, motivating them to work towards realizing aspects of God's kingdom in the present while looking forward to its complete fulfillment.


Moreover, the Kingdom of God values individuality and personal freedom within the context of a loving and just community. Unlike the oppressive uniformity of Utopia, the Kingdom of God celebrates diversity and personal gifts, calling each person to contribute to the common good in unique and meaningful ways.


#### Conclusion


In conclusion, the secular and humanistic vision of Thomas More's "Utopia" contrasts sharply with the divine theocracy of the Kingdom of God. Utopia, devoid of divine guidance, relies on fallible human reason and imposes an oppressive, homogenized society. In contrast, the Kingdom of God is rooted in divine revelation, emphasizing spiritual transformation, divine justice, and ultimate hope. It offers a vision of a society where true justice, peace, and human flourishing are realized under God’s sovereign rule, providing a stark and compelling alternative to the secular idealism of Utopia.

Friday 26 July 2024

The Covenant with David and Its Fulfillment in the New Covenant

 ### The Covenant with David and Its Fulfillment in the New Covenant


The covenant that God made with King David is a pivotal theme in biblical theology, intertwining with the promises made to Abraham and the overarching narrative of redemption culminating in the New Covenant. This exploration seeks to elucidate the relationship between these covenants and their ultimate realization in the second coming of Jesus Christ.


#### The Davidic Covenant


The Davidic Covenant is a divine promise made by God to King David, which is articulated in several passages of the Old Testament. One of the key texts is found in 2 Samuel 7:12-16, where God speaks through the prophet Nathan:


*"When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever."*


This covenant promised David that his lineage would be established forever, a promise that was understood to be fulfilled in the person of Jesus Christ.


#### The Covenant with Abraham


The Abrahamic Covenant, established in Genesis 12:1-3, promised blessings to Abraham and his descendants:


*"Now the Lord said to Abram, 'Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.'"*


This promise was further clarified in Genesis 17:7-8:


*"And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God."*


The New Testament identifies Jesus as the fulfillment of this promise. In Galatians 3:16, Paul writes:


*"Now the promises were made to Abraham and to his offspring. It does not say, 'And to offsprings,' referring to many, but referring to one, 'And to your offspring,' who is Christ."*


#### The Fulfillment in Christ and the New Covenant


The New Covenant, prophesied in Jeremiah 31:31-34, is seen as the ultimate fulfillment of the promises made to both David and Abraham:


*"Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more."*


Jesus’ role as the fulfillment of the Davidic Covenant is emphasized in Luke 1:31-33:


*"And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end."*


In the second coming of Christ, this promise will reach its zenith. Matthew 19:28 and Matthew 25:31 describe a future time when Jesus will sit on the throne of his glory, affirming his role in fulfilling the Davidic promise:


*"Jesus said to them, 'Truly, I say to you, that you who have followed me, will also sit on twelve thrones, judging the twelve tribes of Israel.'"* (Matthew 19:28)


*"When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne."* (Matthew 25:31)


#### Conclusion


The covenants made with David and Abraham are deeply interwoven with the promise of the New Covenant. Jesus Christ’s first coming inaugurated the New Covenant, and his second coming will bring its full realization, affirming his eternal kingship and the ultimate fulfillment of God’s promises to his people. The New Testament reveals that Jesus is the fulfillment of these ancient promises, bridging the Old and New Testaments in a unified message of redemption and hope.







### The Covenant of David and Its Fulfillment in Christ


The covenant God made with David is deeply intertwined with the promises given to Abraham and is crucial for understanding the New Covenant through Jesus Christ. This covenant holds a significant place in Christian eschatology, as its full realization is anticipated with the second coming of Jesus and the establishment of the Kingdom of God.


#### The Davidic Covenant


The Davidic Covenant is a divine promise made by God to King David, as detailed in the Old Testament. In 2 Samuel 7:12-13, God promises David: 


*"When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever."*


This promise highlights that David’s lineage would have a perpetual dynasty and that his descendant would establish a kingdom that would endure forever. This covenant is integral in understanding the messianic expectations that permeate Jewish and Christian thought.


#### The Abrahamic Promises


The promises made to Abraham are foundational to the Davidic Covenant. In Genesis 12:2-3, God promises Abraham: 


*"I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed."*


The Abrahamic Covenant includes the promise of a great nation and a blessing to all the families of the earth, which is ultimately fulfilled through the lineage of David and, more directly, through Jesus Christ.


#### The New Covenant


The New Covenant, established by Jesus Christ, is the fulfillment of the promises made to David and Abraham. Jesus refers to this in the New Testament, emphasizing the continuity of God’s promises. In the Gospels, Jesus makes it clear that he is the fulfillment of the messianic prophecies. For instance, in Matthew 5:17, Jesus says:


*"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them."*


The New Covenant signifies the transformation and fulfillment of the promises given to David and Abraham. In Luke 1:32-33, the angel Gabriel tells Mary:


*"He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end."*


This statement underlines that Jesus is the promised descendant of David, and his reign will be eternal, fulfilling the Davidic promise of an everlasting kingdom.


#### The Kingdom of God and the Second Coming


The ultimate fulfillment of these covenants is linked to the eschatological expectations of the second coming of Christ. The “regeneration” or “renewal” mentioned in Matthew 19:28 is crucial for understanding this fulfillment. Jesus tells his disciples:


*"Truly, I say to you, that you who have followed me, will also sit on twelve thrones, judging the twelve tribes of Israel."*


This speaks to the restoration and establishment of the Kingdom of God, where Jesus will sit on the throne of his father David, thereby fulfilling the covenant’s promises.


In Revelation 11:15, John writes:


*"The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever."*


This verse encapsulates the culmination of the Davidic Covenant and the New Covenant, with Christ reigning in the fulfillment of the promises made to David and Abraham.


#### Conclusion


The covenant made with David and the promises to Abraham converge in the New Covenant established through Jesus Christ. This covenant is anticipated to be fully realized with the second coming of Jesus and the establishment of God's eternal Kingdom. As Jesus sits on the throne of David, he brings to completion the promises made to the patriarchs, affirming the continuity and fulfillment of God’s redemptive plan through the ages.

Bible Prophecy: Born Again at the Resurrection of the Dead

### Bible Prophecy: Born Again at the Resurrection of the Dead

The concept of being "born again" in biblical prophecy refers to the physical resurrection and transformation of believers into immortal beings. According to Apostle Paul, "flesh and blood cannot inherit the kingdom of God" because "corruption cannot inherit incorruption" (1 Corinthians 15:50). This statement underscores the necessity for a transformation from our mortal, corruptible state to an immortal, incorruptible one to enter God's kingdom. The kingdom of God, described as incorruptible, undefiled, and unfading, is the eternal inheritance of the saints, as referenced in Daniel 2:44 and 7:14, 18, 27. This kingdom, once given to the blessed, will remain their possession forever.

Paul’s assertion that the saints must become "spiritual bodies" (1 Corinthians 15:44) before they can "see" or inherit the kingdom of God underscores the need for a physical resurrection and transformation. This second birth is not a matter of spiritual or mystical rebirth but a physical and divine transformation. Jesus' conversation with Nicodemus in John 3:5-8 illustrates this point. Jesus states, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3:5). He explains, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:6). The reference to being "born of water and the Spirit" signifies a transformative process necessary to enter the kingdom, aligning with the physical resurrection and change that is required.

The kingdom of God, or the restored kingdom of Israel, is not currently present on earth. Therefore, entering the kingdom is not possible until Jesus returns, resurrects the dead, and judges those who have been called—both the faithful and the unfaithful. At Christ's appearing, those who have been entrusted with knowledge of God's will, including both the obedient and disobedient among them, will stand before His judgment seat to be judged according to their works (2 Corinthians 5:10; 2 Timothy 4:1; Romans 2:5-6, 16; 14:10-12; 1 Corinthians 4:5; Revelation 11:18). This judgment will determine their eternal destiny.


The faithful will be granted immortality and exalted to reign with Jesus, co-possessing the earth and administering God's authority among men. Scriptural references affirm this future reality: Matthew 7:26, 8:12, 25:20-30; Daniel 12:2; Galatians 6:8; 2 Thessalonians 1:8; Hebrews 10:26-31; 2 Peter 2:12; Revelation 21:8; Malachi 4:1; Psalms 37:30-38; Proverbs 10:25-29; 1 Corinthians 15:51-55; 2 Corinthians 5:1-4; James 1:12; Romans 2:7; John 10:28; Matthew 5:5; Psalms 37:9, 22, 29; Revelation 5:9; Daniel 7:27; 1 Thessalonians 2:12; 2 Peter 1:11; Revelation 3:21; 2 Timothy 2:12; Revelation 5:10; Psalms 49:7-9; and Luke 22:29-30.


Conversely, the unfaithful will face shame and "the second death" (Revelation 21:8). This "second death" signifies the end of conscious existence, a state where there is no awareness, sensation, or life. According to biblical prophecy, the second death is a complete and final cessation of being, contrasting with the eternal life promised to the faithful. This ultimate consequence underscores the gravity of adhering to God's will and the profound impact of our earthly choices on our eternal destiny. It emphasizes the importance of aligning our lives with divine teachings to avoid the irreversible state of nonexistence and to secure the promised eternal life.


In summary, the doctrine of being born again in this context is intrinsically linked to the resurrection of the dead and the transformation to immortality. Only through this divine process can believers inherit the eternal kingdom of God. This transformative event will occur at Christ's return, culminating in the judgment and subsequent immortality for the faithful, allowing them to enter and reign in God's kingdom forever..

### Understanding the Spiritual Body


The concept of the "spiritual body" is introduced in Paul’s discourse on the resurrection in 1 Corinthians 15. Paul explains to the Corinthians, who lacked understanding, that the resurrection body has a different nature compared to our current physical bodies. He uses the analogy of a seed and its transformation into a plant to illustrate this concept. Just as a seed must die and decompose to produce a plant, our physical bodies must undergo a similar transformation to become spiritual bodies.


Paul elaborates that the physical body is like the seed, which is sown in a state of corruption, dishonor, and weakness. In contrast, the spiritual body will be raised in incorruption, glory, and power. This transformation is akin to how a plant grows from a seed: although the original seed's form is lost, its identity is preserved in the new plant. Likewise, when the dead are resurrected, their bodies will be transformed by the Spirit into the image of Christ.


The spiritual body is a material and tangible entity, yet it is purified from the corruption and mortality of our current bodies. It is described as holy and spiritual because it is produced by the Spirit from the dust of the earth, independent of physical decay. Paul contrasts this with the flesh, which is perishable and earthly. He explains that "that which is born of the Spirit is spirit" (John 3:6), referring to the new, incorruptible nature that believers will receive in the resurrection.


Jesus, who was born of the flesh but became a spiritual being through His resurrection, is the first to exhibit this transformation. As Paul states, Jesus was "born of David's seed according to the flesh, and constituted the Son of God in power by the Spirit of holiness through a resurrection from the dead" (Romans 1:3-4). This transformation underscores Jesus’ exalted status and His role as the first to embody this spiritual nature, which is reflected in His title as "the Lord the Spirit" (Philippians 2:9-11).


In summary, the spiritual body represents a transformation from our current physical state to a new, incorruptible form, empowered by the Spirit, and characterized by its divine and eternal nature.


### Understanding "Born Again" Through Knowledge and Transformation


**Understanding the Role of Knowledge and Faith in Personal Transformation**


The belief that spiritual renewal is exclusively dependent on possessing the Spirit of God is a doctrine we do not accept. We interpret the concept of being "born of water and of the Spirit" as referring not to a mystical spiritual rebirth, but rather to a profound renewal of the mind. This renewal is accomplished through precise and accurate knowledge, which is denoted by the Greek term *epgnosis*.


According to Romans 12:2 speaks about the renewing of the mind, which is not a mystical experience but is achieved through studying the scriptures and gaining accurate knowledge. Genuine faith necessitates a clear understanding of the gospel, as highlighted in Paul's question, "How shall they believe in Him of whom they have not heard?" (Rom. 10:14). This indicates that knowledge must precede faith; one cannot have faith in something unknown.


The principle is unmistakable: "Without faith it is impossible to please God" (Heb. 11:6). Furthermore, it is affirmed that "Ye are saved through faith" (Eph. 2:8) and that "the just shall live by faith" (Heb. 10:38). Biblical faith is not merely an abstract reliance on God’s power but is grounded in trust in specific promises. For instance, Abraham's faith was credited to him as righteousness (Rom. 4:9). Romans 4:20-21 elaborates on this righteousness-acquiring faith: 


"But because of the promise of God he did not waver in unbelief but grew strong in faith, giving glory to God, being fully convinced that God was able to do what He had promised. Therefore, 'it was counted to him as righteousness.'"


Some may argue that salvation is through "the renewing of the Holy Spirit" (Titus 3:5). However, this does not conflict with the notion that renewal also comes through knowledge (Col. 3:10). Instead, it signifies that the Holy Spirit renews or regenerates an individual intellectually and morally by instilling faith in the truth. Jesus said, "Sanctify them by Your truth; Your word is truth" (John 17:17). He also stated, "You are clean because of the word which I have spoken to you" (John 15:3). God's power manifests through His Spirit, which initiates intellectual, moral, and physical changes. When God aims to effect such changes, it is through the knowledge revealed by His Spirit through the prophets and apostles.


The Holy Spirit operates through Biblical inspiration and the church, emphasizing an external mode of working through scripture and teaching to convert individuals rather than relying solely on internal experiences or operations.


Hebrews 4:12 asserts, "The Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart."


Similarly, 2 Corinthians 10:5 states, "Casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ."


When knowledge is received into “good and honest hearts,” it becomes potent, described as “the Knowledge of God” (2 Pet. 1:2) or “the word of truth” (James 1:18). Through this truth, God regenerates sinners as His children. The power of God that saves individuals from sin and guides them to the hope of the kingdom and glory to which He calls them is depicted through various terms such as “the word of the truth of the gospel,” “the gospel of the kingdom,” “the incorruptible seed,” “the word,” “the truth as it is in Jesus,” “the word of the kingdom,” “the word of reconciliation,” “the law and the testimony,” “the word of faith,” “the sword of the Spirit which is the word of God,” “the word of Christ,” and “the perfection of liberty.” The truth is the force that liberates individuals (John 8:32, 36).


Jesus said, “My words are spirit, and they are life.” The prophets, Jesus, and the apostles served as conduits for this knowledge. The Spirit is referred to as the “spirit” because it is through the Spirit that knowledge was revealed to the prophets (Rom. 2:20).


The Spirit and the truth are intimately connected, often referring to one another in their influence on the mind and heart. Thus, being "renewed by the Holy Spirit" is akin to being renewed by faith in the truth testified by the Holy Spirit (John 15:26; 14:13-14).


Paul prayed for the Colossians, who had some knowledge of God’s will and had become Christians, to be “filled with the accurate knowledge of His will in all wisdom and spiritual understanding” (Col. 1:9). This accurate knowledge is crucial for all Christians (Eph. 1:15-17; Phil. 1:9; 1 Tim. 2:3-4), as it is essential for adopting “the new personality” and attaining peace (Col. 3:10; 2 Pet. 1:2).


Is it possible to gain knowledge of the truth without applying it in daily life? Yes, it is. Such knowledge remains purely academic if it is not illuminated by the heart. To be “where Christ is” means being united with Christ and engaged in the Father’s work.


The knowledge of God and goodness comes as we actively express praise, thanksgiving, loving-kindness, and faithfulness. These actions reveal God to us as we practice them.


Colossians 3:10 states, “And have put on the new self, which is being renewed in accurate knowledge after the image of its creator.” This signifies that we embody the characteristics of Jesus by “putting Him on” in baptism (Col. 3:10, 12). We are to live according to how the Lord perceives us by status.


In John 3:5, when Jesus speaks of being "born of water and of the Spirit," it is important to understand the symbolic significance of "water" in this context. From the perspective of biblical interpretation, this "washing of water" is often understood as a metaphor for the cleansing and renewing power of the Word of God. This aligns with Ephesians 5:26, where Paul speaks of Christ sanctifying the church "by the washing of water with the word." Thus, to be "born of water" means to be born through the transformative power of the Scriptures.


The Scriptures serve as the medium through which God’s truth and promises are conveyed to humanity. By engaging deeply with the Bible, individuals gain the precise and accurate knowledge (*epignosis*) necessary for the renewal of their minds. This renewal is not merely an abstract or mystical experience but a concrete process of understanding and applying God's Word in one’s life. The Word of God acts as the agent of spiritual rebirth, cleansing individuals from sin and guiding them toward a life of faith and righteousness. In this way, the phrase "born of water" underscores the indispensable role of the Scriptures in the process of spiritual regeneration and growth.


In summary, being "born again" should be understood as a process of mental and moral renewal achieved through the accurate knowledge of God's will as revealed in Scripture. This renewal involves applying this knowledge in one's daily life, aligning with the teachings of Jesus and the apostles. The term "Holy Spirit" in this context refers to the scriptures that guide this transformation, rather than a supernatural force. Thus, transformation into the new self, or "putting on the new man," is fundamentally about integrating this knowledge into practice, reflecting Christ’s character in everyday actions


The Process of Divine Sonship and the Role of Knowledge and Baptism

John 1:12-13 states, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." This passage emphasizes that becoming a child of God is not a human endeavor but a divine act. However, it does not specify the process involved in this transformation. For a clearer understanding, we must look to other scriptural testimonies.


The initiation of one's divine sonship begins with the reception of truth. According to Paul, the preaching of the gospel is God's method for salvation (Romans 1:16). When an individual embraces the gospel, this act of faith marks the beginning of a divine relationship. However, this initial phase must progress to a full birth, as partial development would result in failure.


Jesus links the concept of birth with water in John 3:4 and baptism with belief in Mark 16:16. Baptism is thus seen as a divine ordinance for believers to be fully integrated into the divine family. Skeptics may dismiss the significance of water in this process, but scriptural evidence supports its role. Acts 10:47, Acts 8:36, Hebrews 10:22, and 1 Peter 3:20-21 all underscore the importance of baptism.


While the birth through water can be ascribed to the transformative power of the word, it is essential to recognize that water immersion alone is ineffective without understanding. Ephesians 5:26 refers to baptism as the "washing of water by the word," indicating that the word initiates and brings life, with immersion serving as the act that completes the process legally. Peter elaborates on this by stating that believers are "born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever" (1 Peter 1:23).


Thus, those who accept the gospel and undergo baptism can be said to be born of the word of God. This reflects an intellectual and moral regeneration rather than a mystical spiritual transformation, aligning with the perspective in Romans 12:2, which speaks of the renewal of the mind through precise and accurate knowledge. Therefore, they are born of God, as this encompasses the entire process of intellectual and moral regeneration and divine adoption.

Tuesday 23 July 2024

A new statement of faith based upon an article by Dr Thomas

The original article


 

Our Terrestrial System Before the Fall.

OUR friend says, that his notion is that all

creation became corrupt at the fall, even to the elements. This is the general idea. Moses tells us very plainly, that when the terrestrial system was completed on the Sixth Day, that

God reviewed all that He had made, and pronounced it "very good." But, in what sense was it very good ? In an animal and physical sense; for it was a natural and animal system, not a spiritual one. Such a system is essentially one of waste, and reproduction ;and was organized with reference to what God knew would come to pass. This is implied in the placing of the earth in such a po- sition with respect to the sun, moon, and stars, that there should be a diversity of sea- sons, &.c. Thus, fall and winter, seasons of decay and death, were institutions existing before the Fall ; and presented to Adam and Eve phenomena illustrative of the existence in the physical system of a principle of corruption, the extent of which, however, they might not have been fully apprized of. Death and corruption, then, with reproduction, the characteristic of spring and sum·


mer, is the fundamental law of the physical

system of the Six Days. Adam and Eve, and all the oihtr animals born of the earth with themselves, would have died and gone

to corruption, if there had been no transgression, provided that there had been no further interference with the physical sysUm than Mo^es records in his his/cry of the Six Day, Let us, by way of illustration, confine our attention to the two animals at the head of animated nature, called Adam and Eve.

Concerning them, it may be inquired, " If

they would have died under the proviso above

stated, how can Paul's saying be true, that

''Death entered into the world of sin V " True ;

the death principle was an essential property

of their nature; but as they did not die till

after their transgression, death did not enter

in till after that event. But, the inquirer

means, *4

If they would have died anyhow

under the proviso, how can death be said to

be the consequence of sin ?" Death is not

the consequence of sin,sin being the original

physical cause—but the physical consequence

of a moral act. If thou doed thus and so,

u

dying thou skalt die ; " but just reverse this

saying, and let it read,

a if thou doest thus

and so, " dying thou shalt NOT die." Here

are moral acts with diverse physical results.

Now, if these two results are ordained upon

two essentially dying creatures, because ani-

mil creatures, what is implied ? Why,

that in the one case the dying process shall

not be interrupted, and theretore death would follow: while in the other, the process should be interrupted, and therefore life should beestablished. In the former case, all that would be necessary would be to let things take their natural course; but in the latter, this would not do ; and therefore it would be necessary to bring into play a transforming force which should change the very pood animal nature into a very good spirtual, or incorruptible nature, which latter formed no
part of the system of the Six Days.

Now,these conditions were fulfilled by the
arrangements in Paradise, where sin firstmade its appearance. There were there two trees; the one styled "the Tree of Lues;"
the other, " the Tree of the Knowledge of
Good and Evil;" and which, because of the
penalty attached to the eating of its fruit,
may be styled " the free of Deaths." The
lives and the deaths of Adam and Eve were
predicated, not upon any peculiarity of their

animal constitution, but upon the relations
they might come to sustatn to those two
M trees in Paradise. Muses has given us the history of their case, and from this we learn
that they placed themselves under the law
which sentenced them to death by eating of
the fruit they were commanded not to eat.

Now, all that was necessary for this sen-

tence to take effect was just to allow the
laws of the animal economy to take their
course, and the result would be death and
corruption, or a return tu the dust from
whence they were taken.

But, the inquirer wants to know, Suppose they had lived in the obedience of faith
all the time that might have been appointed
for their probation in Paradise, would they
not have died ? Certainly they would, if
there had been no arrangement divinely interposed to prevent death. This arrangement existed in connection with the Tree of Lives.

We learn from the Mosaic account that the
eating of that tree would impart immortality
or deathlessness ; for we are told that they
were expelled from Paradise that they might
not eat of that tree and live forever. It is
certain, therefore, that the animal nature
they possessed was essentially a mortal nature, and required to be physically operated upon by the power transmissible .through contact with the tree of lives to change it into a nature constitutionally capable of enduring forever ; which the animal nature is not.

We have an illustration of what would have happened to Adam and Eve if they had continued in the obedience of faith, in what we are taught is to occur in the case of the obedient believers belonging to the generation contemporary with the appearing of the Lord Jesus in power and great glory.

These, designated by Paul as " we who are alive and remain/' he declares " shall not sleep, but shall be changed in a moment, in the twinkling of an eye, at the last trumpet."

This was not revealed till he communicated

it; for he styles it u a mystery," or secret, which, says he, '· Behold, I show you."

Here, then, are persons found living in the obedience of faith at the Lord's appearing.

Every one admits that they are constitutionally animal and mortal, though, it is revealed, that they shall not die, if they be of
the living remnant contemporary with His
appearing. Their not dying is conditional, as in the case of Adam and Evo—if they be found in the obedience of faith, and if contemporaries of the advent; otherwise not.

But in not dying into death, UK wiih Enoch and Elijah, the dying process which commences with birth must be interrupted and
terminated |jy the interposition of divine
po wer; even by that power that rebuilds the
bodies of the dead upon new physical principles ; in other words, by the Spirit of God that would have changed the eaters of the

Tree of Lives in Eden ; that raised up the mortal body of Jesus ; and that will raise up and change the stints by Jesus, when in their case "mortality shall be swallowed up of life."

There was no miracle wrought in execut- n£T the sentence under which Adam and Eve
iplaced themselves. That is to say, there was no new physical principle infused into their nature that was not there before they transgressed. The introduction of miracle would have been in the instantaneous transformation of their mortal animal nature into the immortal spiritual nature on thoir eating of the fruit of the Tree of Lives. But there was no scope for the exercise of extra ordinary power; for it is only obedience that
gains access to that tree, whethrr in the Paradise of Eden, or in the Kingdom of (Joi!
If they had continued obedient, death, though lurking within them, would not have been allowed to enter into the world ; it would have hud no victims; but they transgressed—their thinking became pervers-e, or
contrary to the letter of the Word of God, and their practice like it,—they sinned; and the physical tendency of animal nature to dissolution became t% the law of sin and death" within them, because its abolition was prevented on account of sin.

From these premises it will be seen, that we dissent from our correspondent's u notion" that all creation became corrupt (hy which we understand him to mean, constitutionally impregnated with corruptibility) at the Fall. We believe that the change consequent upon that calamity was moral, not physical. The natural system was the eame the day before the Fall as the day after. A palace, though destructible by time or any other cause, may nevertheless be " very good. Article by Dr John Thomas christadelphian 


The new statement of faith


THE FOUNDATION -- That the book currently known as the Bible, consisting of the Scriptures of Moses, the prophets, and the apostles, is the only source of knowledge concerning God and His purposes at present extant or available in the earth, and that the same were wholly given by inspiration of God in the writers, and are consequently without error in all parts of them, except such as may be due to errors of transcription or translation. (This paragraph was added in 1886.)

2 Tim. 3:16; 1 Cor. 2:13; Heb. 1:1; 2 Pet. 1:21; 1 Cor. 14:37; Neh. 9:30; John 10:35.


That the only true God is He Who revealed Himself to Abraham, Isaac, and Jacob through angelic visitations and visions, to Moses at the burning bush and at Sinai, and most fully in the Lord Jesus Christ. This God is the supreme self-existent Deity, the ONE FATHER, who dwells in unapproachable light but is not an abstract or purely spiritual being. Rather, He is corporeal, possessing a tangible and substantial form. While He is omnipresent through His Spirit, which is a unity with His corporeal person in heaven, His essence is beyond human comprehension. Out of His own underived energy, He created heaven and earth and all that is within them.

Isa. 40:13-25; 43:10-12; 44:6-8; 45:5; 46:9-10; Job 38-40; Deut. 6:1-4; Mark 12:29-32; 1 Cor. 8:4-6; Eph. 4:6; 1 Tim. 2:5; Neh. 9:6; Job 26:13; Psa. 124:8; 146:6; 148:5; Isa. 40:25-27; Jer. 10:12-13; 27:5; 32:17-25; 51:15; Acts 14:15; 17:24; 1 Chron. 29:11-14; Psa. 62:11; 145:3; Isa. 26:4; 40:26; Job 9:4; 36:5; Psa. 92:5; 104:24; 147:4-5; Isa. 28:29; Rom. 16:27; 1 Tim. 1:17; 2 Chron. 16:9; Job 28:24; 34:21; Psa. 33:13-14; 44:21; 94:9; 139:7-12; Prov. 15:3; Jer. 23:24; 32:19; Amos 9:2-3; Acts 17:27-28; Psa. 123:1; 1 Kings 8:30-39, 43, 49; Matt. 6:9; 1 Tim. 6:15-16.


That Jesus of Nazareth was the Son of God, begotten of the Virgin Mary by the Holy Spirit, without the intervention of man, and afterwards anointed with the same Spirit, without measure, at his baptism.


Matt. 1:23; 1 Tim. 3:16; Acts 2:22-24, 36; Matt. 1:18-25; Lk. 1:26-35; Gal. 4:4; Isa. 7:14; Matt. 3:16-17; Isa. 11:2; 42:1; 61:1; John 3:34; 7:16; 8:26-28; 14:10-24.

That the appearance of Jesus of Nazareth on the earth was necessitated by the position and state into which the human race had been brought by the circumstances connected with the first man, Adam. While death was inherent in human nature, the moral consequences of Adam's transgression required a divine plan of redemption, which Jesus fulfilled."


"That the first man was Adam, whom God created out of the dust of the ground as a living soul, or natural body of life, 'very good' in kind and condition, yet mortal and subject to decay and corruption. God placed him under a law through which the continuance of life was contingent on obedience and access to the Tree of Life


"That Adam broke this law, and was adjudged unworthy of immortality, and sentenced to return to the ground from whence he was taken. This sentence affirmed the intrinsic mortality of his nature, which, due to his exclusion from the Tree of Life, ensured that death became the inevitable outcome for him and all his posterity including Jesus.


That God, in His kindness, conceived a plan of restoration which, while upholding the natural law of sin and death as the principle of decay and mortality, provides a way to ultimately overcome death through the resurrection of the faithful to a state of incorruption and eternal life."


That He inaugurated this plan by making promises to Adam, Abraham, and David, and later elaborated it in greater detail through the prophets."


"That these promises referred to Jesus Christ, who was to be raised up from the line of Abraham and David, and who, though sharing their condemned mortal nature, would obtain a title to resurrection through perfect obedience. By his sacrificial death and resurrection, he would overcome the law of sin and death and offer redemption to all who believe and obey him."


"That it was this mission that necessitated the miraculous begetting of Christ by a human mother, enabling Him to bear our condemnation as a representative of the human race and to be a sinless bearer of that condemnation. Through His perfect obedience and sacrificial death, He fulfilled the righteousness of God and obtained the right to resurrection, offering a path to redemption for all who believe and obey Him."


That being begotten of God and inhabited and used by God through the indwelling of the Holy Spirit, Jesus was Emmanuel, God with us, God manifested in the flesh—yet was, during his natural life, of like nature with mortal man, being made of a woman of the house and lineage of David. Therefore, He experienced the sufferings common to humanity, including mortality, which was a fundamental aspect of human nature even before Adam's transgression." His mission was to overcome the inherent mortality and offer the hope of eternal life through his perfect obedience and sacrificial death."


That the message Jesus delivered from God to his kinsmen, the Jews, was a call to repentance from every evil work, a declaration of his divine sonship and rightful claim to the Jewish kingship, and the proclamation of the good news that God would restore their kingdom through him and fulfill all that was written in the prophets."


"That for delivering this message, he was put to death by the Jews and Romans, who were instruments in the hands of God for accomplishing His predetermined plan. This plan involved the condemnation of sin in the flesh through the offering of Jesus’ body once for all, as a propitiation to declare the righteousness of God. This was established as a basis for the remission of sins. All who approach God through this crucified, but risen, representative of humanity are forgiven. Therefore, by a figure, his blood cleanses from sin. This sacrificial act addresses the inherent mortality and sinfulness present in humanity since the creation, affirming God’s righteous judgment and the hope of reconciliation.”


That on the third day, God raised him from the dead, and exalted him to the heavens as priestly mediator between God and man, in the process of gathering from among them a people who should be saved by the belief and obedience of the Truth.

1 Cor. 15:4; Acts 10:40; 13:30-37; 2:24-27; 4:27-33; Luke 24:51; Eph. 1:20; Acts 5:31; 1 Tim. 2:5; Heb. 8:1; Acts 15:14; 13:39; Heb. 4:14-15.


That he is a priest over his own house only, and does not intercede for the world, or for professors who are abandoned to disobedience (i.e. "those who teach incorrect doctrine" - editor). That he makes intercession for his erring brethren, if they confess and forsake their sins.

John 17:9; Heb. 10:26; 1 John 2:1; Prov. 28:13.


That he sent forth apostles to proclaim salvation through him, as the only Name given under heaven whereby men may be saved.

Acts 1:8; Matt. 28:19-20; Luke 24:46-48; Acts 26:16-18; 4:12.


That the way to obtain this salvation is to believe the Gospel they preached, and to take on the Name and service of Christ, by being thereupon immersed in water, and continuing patiently in the observance of all things he has commanded, none being recognized as his friends except those who do what he has commanded.

Acts 13:48; 16:31; Mark 16:16; Rom. 1:16; Acts 2:38, 41; 10:47-48; 8:12; Gal. 3:27-29; Rom. 6:3-5; 2:7; Matt. 28:20; John 15:14.


That the Gospel consists of "The things concerning the Kingdom of God and the Name of Jesus Christ."

Acts 8:12; 19:8, 10, 20; 28:30-31.


That the "Things of the Kingdom of God" are the facts testified concerning the Kingdom of God in the writings of the prophets and apostles, and definable as in the next 12 paragraphs.


That God will set up a Kingdom in the earth, which will overthrow all others, and change them into "the kingdoms of our Lord and His Christ."

Dan. 2:44; 7:13-14; Rev. 11:15; Isa. 32:1, 16; 2:3-4; 11:9-10.


That for this purpose God will send Jesus Christ personally to the earth at the close of the times of the Gentiles.

Acts 3:20-21; Psa. 102:16, 21; 2 Tim. 4:1; Acts 1:9, 11; Dan. 7:13; Luke 21:24-27; Rom. 11:25-26.


That the Kingdom which he will establish will be the Kingdom of Israel restored, in the territory it formerly occupied, namely, the land bequeathed for an everlasting possession to Abraham and his Seed (the Christ) by covenant.

Mic. 4:6-8; Amos 9:11, 15; Eze. 37:21-22; Jer. 23:3, 8; Gen. 13:14-17; Heb. 11:8-9; Gal. 3:16; Lev. 26:42; Mic. 7:20.


That this restoration of the Kingdom again to Israel will involve the ingathering of God's chosen but scattered nation, the Jews; their reinstatement in the land of their fathers, when it shall have been reclaimed from "the desolation of many generations"; the building again of Jerusalem to become "the throne of the Lord" and the metropolis of the whole earth.

Isa. 11:12; Jer. 31:10; Zec. 8:8; Eze. 36:34-36; Isa. 5l:3; 60:15; 62:4; Jer. 3:17; Mic. 4:7-8; Joel 3:17; Isa. 24:23.


That the governing body of the Kingdom so established will be the brethren of Christ, of all generations, developed by resurrection and change, and constituting, with Christ as their head, the collective "Seed of Abraham," in whom all nations will be blessed, and comprising "Abraham, Isaac, and Jacob, and all the prophets," and all in their age of like faithfulness.

Dan. 12:2; Luke 13:28; Rev. 11:18; 1 Thess. 4:15-17; John 5:28-29; 6:39-40; Luke 14:14; Matt. 25:34, 46; Rev. 5:9-10; Dan. 7:27.


That at the appearing of Christ prior to the establishment of the Kingdom, the responsible (namely, those who know the revealed will of God, and have been called upon to submit to it), dead and living -- obedient and disobedient -- will be summoned before his judgment seat "to be judged according to their works," and "receive in body according to what they have done, whether it be good or bad."

2 Cor. 5:10; 2 Tim. 4:1; Rom. 2:5-6, 16; 14:10-12; 1 Cor. 4:5; Rev. 11:18.


That the unfaithful will be consigned to shame and "the second death," and the faithful, invested with immortality, and exalted to reign with Jesus as joint heirs of the Kingdom, co-possessors of the earth, and joint administrators of God's authority among men in everything.

Matt. 7:26; 8:12; 25:20-30; Dan. 12:2; Gal. 6:8; 5:21; 2 Thess. 1:8; Heb. 10:26-31; 2 Pet. 2:12; Rev. 21:8; Mal. 4:1; Psa. 37:30-38; Prov. 10:25-29; 1 Cor. 15:51-55; 2 Cor. 5:1-4; James 1:12; Rom. 2:7; John 10:28; Matt. 5:5; Psa. 37:9, 22, 29; Rev. 5:9; Dan. 7:27; 1 Thess. 2:12; 2 Pet. 1:11; Rev. 3:21; 2 Tim. 2:12; Rev. 5:10; Psa. 49:7-9; Luke 22:29-30.


That the Kingdom of God, thus constituted, will continue a thousand years, during which sin and death will continue among the earth's subject inhabitants, though in a much milder degree than now.

Rev. 20:4-9; 11:15; Isa. 65:20; Eze. 44:22, 25; 1 Cor. 15:24-28.


That a law will be established which shall go forth to the nations for their "instruction in righteousness," resulting in the abolition of war to the ends of the earth, and the "filling of the earth with the knowledge of the glory of Yahweh as the waters cover the sea."

Mic. 4:2; Isa. 42:4; 11:1-10; 2:3-4; Hab. 2:14.


That the mission of the Kingdom will be to subdue all enemies, and finally death itself, by opening up the way of life to the nations, which they will enter by faith, during the thousand years, and (in reality) at their close.

1 Cor. 15:24-28; Rev. 21:4; 20:12-15; Isa. 25:6-8.


That at the close of the thousand years, there will be a general resurrection and judgment, resulting in the final extinction of the wicked, and the immortalization of those who shall have established their title (under the grace of God) to eternal life during the thousand years.

Rev. 20:11-15; 1 Cor. 15:24.


That the government will then be delivered up by Jesus to the Father, Who will manifest Himself as the "All-in-All"; sin and death having been taken out of the way, and the race completely restored to the friendship of the Deity. 1 Cor. 15:28.



The Genetics of Sin Romans

    The Genetics of Sin 



The biological understanding of Sin commonly referred to has original sin or inherited sin which is not a crime but a misfortune.


 




We will begin this study with an opening reading from Romans 5:19 (Literal Standard Version) for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the One, will the many be constituted righteous.


Sin its original meaning 


Romans 3:23 New King James Version for all have sinned and fall short of the glory of God


Sin means to miss the mark, for all have missed the mark and fall short of the glory of God


The Greek noun hamartia (Strong's 264 and 266) and its cognates have been in use since Homer, and tracing the evolution of the use of the term up through Aristotle shows three main categories of meaning. First is the original, literal sense, commonly translated into English as “miss,” meaning physically to miss something, to fall short, or go astray of a goal or target. Homer used the word frequently in battle scenes, to conjure images of hitting or missing intended targets (Bremer 1969: 30-31).


Judges 20:16 Berean Standard Bible

Among all these soldiers there were 700 select left-handers, each of whom could sling a stone at a hair without missing


The words translated "without missing" is the Hebrew word for sin here the word is used physically 


20:16 Among all this people [there were] seven hundred chosen men lefthanded ; every one could sling stones at an hair [breadth], and not miss (Strong's 2398 8686).

It is interesting to see how the Hebrew word used in that verse, which is translated as "miss" or "not miss," aligns with the original literal sense of the Greek term "hamartia" as "miss" or "falling short."


Two principal acceptations


Sin, in it's most comprehensive definition is "to miss the mark" - whether morally (transgression) or physically. Mankind was initially created with the intention of sharing in God's glory, (Romans 3:23) both physically and morally. Mankind has "missed the mark" both physically and morally. Due to the events in Eden, we are created (in the womb) in that fallen state, and thus born in sin


Therefore sin has two major meanings (Two principal acceptations) the transgression of the law next that physical element of the animal nature which causes all diseases death and resolution into dust



With this understanding of sin being physical we can now understand the expressions: the sin in the flesh, the sin in my members, the law of sin and death, the sin that dwells in me, the sin that brings forth death, the body of sin.



 The origin of Sin


How did death enter the world:


Gen 2:16 And the Lord God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”


Gen 3:17 To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’“Cursed is the ground because of you;through painful toil you will eat food from it all the days of your life. 18 It will produce thorns and thistles for you, and you will eat the plants of the field. 19 By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return


Romasn 5:12 because of this, even as through one man sin entered into the world, and through sin—death; and thus to all men death passed through, for that all sinned;


The constitution of Sin


Romans 5:19 (Literal Standard Version) for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the One, will the many be constituted righteous.


That is to say: The one man Adam disobeyed God and became a sinner. As a consequence all his offspring inherited sin from him even before becoming actual transgressors or sinners. In that way many “were constituted sinners.” However, by the obedience of the one man Jesus Christ to God the means were provided for many to “be constituted righteous.”


This "constitution" is elsewhere termed "sinful flesh" or "sin's flesh"; that is, "flesh" under the dominion of a sinful constitution and therefore subject to death (ch. 8:3; 6:9).


sin is hereditary


So Adam broke God’s law, and was adjudged unworthy of immortality, and sentenced to return to the ground from whence he was taken-a sentence which defiled and became a physical law of his being, and was transmitted to all his posterity including Jesus. (BASF C5)


How was sin transmitted to all his posterity?


 Through the flesh, blood and dna:


Psalm 51:5 Behold, I was shapen in iniquity; and in sin did my mother aconceive me


So sin would be rooted within our DNA?


Yes sin is hereditary it is part of our genetic structure you could says its programmed into our DNA


Most scientists agree that aging and death seem somehow programmed into our genes. The question is: When, how, and why did they enter our genetic code, as it were?


The Bible gives us the simple answer—even though it does not present it in terms of genetics or DNA. Romans 5:12 reads: “That is why, just as through one man sin entered into the world and death through sin, and thus death spread to all men because they had all sinned.”




Sin and Death The physical law of decay 


If Sin bring forth death or has the power of death Hebrews 2;14 (the diabolos been an equivalent expression for sin.) Would this make sin a physical law of decay. 


Note the devil or diabolos is not a supernatural being but a personification of human nature abstract (transgression) and concrete (physical, sin in the flesh) manifested in individuals and collectively in the organisations and institutions of this present order of things




Yes sin is a physical law of decay see 1 cor 15:53-54 the Greek word translated corruption means Decay this corruptible body must put on in corruption so that the body of sin Romans 6:6 may be done away with


Decay Cognate: 5349 phthartós (an adjective, derived from 5351 /phtheírō) – perishable, what easily perishes disintegrates (corrupts) – like the break-down of the physical body during our natural lifetime. See 5351 (phteírō).


Strong's Exhaustive Concordance phthartós corruptible. From phtheiro; decayed, i.e. (by implication) perishable -- corruptible


This suggests that sin is a physical law related to the decay and corruption of the body.


Sin that physical element of the animal nature which causes all diseases death and resolution into dust. In this sense, sin is seen as both physical and symbolic of cellular decay within the body.


Sin causes physical deterioration of the human body over time.


Dr thomas elpis israel chapter 4


Man in his physical constitution is imperfect; and this imperfection is traceable to the physical organization of his flesh, being based on the principle of decay (cellular decay) and reproduction from the blood; which, acted upon by the air, becomes the life of his flesh. All the phenomena which pertain to this arrangement of things are summed up in the simple word sin; which is, therefore, not an individual abstraction, but a concretion of relations in all animal bodies; and the source of all their physical infirmities. 


The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing. (Elpis Israel)


Sin originate within the Brain 🧠 


Where in the flesh does sin emanate from?



Sin emanates from brain-flesh


Romans 8 (Literal Standard Version) for the mind of the flesh [is] death, and the mind of the Spirit—life and peace because the mind of the flesh [is] enmity to God, for to the Law of God it does not subject itself


The mind of the flesh or the thinking of the flesh is the brain 


emanting from the brain [physical], it [indwelling sin] excites the 'propensities', and these set the 'intellect' [mental], and 'sentiments' [moral] to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, 'the understanding is darkened through ignorance, because of the blindness of the heart'". (Elpis Israel)


Where does sin originate? 


Mark 7:21-23 (New King James Version) 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. 23 All these evil things come from within and defile a man.”


Sin originates within the human heart which is symbolic of the mind the mind is thinking produced by the brain  


The dictionary says, Brain: "That part of the central nervous system that includes all the higher nervous centers; enclosed within the skull". In other words it is the physical member of the body that controls the biological functions of the body in addition to producing thoughts, attitudes &c.


Mind: the element of a person that enables them to be aware of the world and their experiences, to think, and to feel; the faculty of consciousness and thought


Thus the Mind is thinking produced by the brain 


sin is biological


So sin would be a biochemical Impulse produced by the brain


Yes it is a biochemical reaction produced by the brain


So sin is physical (biological)?


Yes sin is physical (biological) because it is thinking and feelings produced by the brain


mental states are actually only physical states, are they not? I mean, the brain is just a-a chemical supercomputer


What are thoughts made of? ... They're really just electro-chemical reactions


It is generally accepted that the basic components of emotion pertain to brain and body states generated by neurological impulses and the cellular release of biochemical substances


Like it or not, emotions share some very real biochemical links with your nervous system, immune system and digestive system.


Consciousness is a property of the brain, and the brain is a biochemical engine or its just a chemical super-computer.


Sin is transmitted to all human beings through Adam, our biological ancestor. It is considered to be rooted within our DNA as a result of Adam's disobedience. The concept of sin being written into our DNA is a metaphorical expression to describe its hereditary nature.


Sin emanates from the flesh, specifically the brain. The brain is considered the thinking substance or the seat of the propensities that lead to sinful thoughts, desires, and actions. Sin's influence on human nature is believed to affect the mind, emotions, and moral inclinations, which are interconnected with the physical brain.


Therefore, according to this perspective, sin is understood to have a physical manifestation in the flesh, specifically within the brain, and it is transmitted through the biological lineage from Adam to all of humanity.


The understanding that thoughts are electro-chemical reactions and emotions are associated with brain and body states generated by neurological impulses and the release of biochemical substances can be used to explain the physical nature of sin.


According to this perspective, sin can be seen as a product of the physical processes occurring within the human body, particularly the brain. Thoughts, being electro-chemical reactions, arise from the intricate workings of neurons, neurotransmitters, and electrical signals. Sinful thoughts, in this context, would be a result of the specific patterns and interactions of these electro-chemical reactions in the brain.


Emotions, on the other hand, are influenced by the interplay of neurological impulses and the release of biochemical substances. The brain and body states associated with emotions can affect one's disposition and actions. In the case of sin, it can be argued that certain emotional states, driven by the release of specific biochemical substances, may lead individuals to engage in behaviors that go against moral or ethical standards


Furthermore, sin can be understood as a disruption or distortion of the normal functioning of these physical processes. It can be seen as a deviation from the optimal patterns of electro-chemical reactions and neurological impulses, resulting in thoughts and behaviors that are morally or ethically problematic


In summary, viewing sin through the lens of the physical nature of thoughts and emotions suggests that it is rooted in the electro-chemical reactions of the brain and the interplay of neurological impulses and biochemical substances. Sin represents a deviation or disruption of these physical processes, leading to thoughts and actions that are contrary to moral or ethical standards


Sin as Biochemical Impulse: According to your perspective, sin is seen as a result of biochemical impulses produced by the brain. The brain creates chemicals that influence our thoughts, emotions, and actions. These biochemical processes are believed to play a significant role in the manifestation of sinful behaviour


Influence of the Brain: You argue that since the mind, which is responsible for thinking, is produced by the brain, sin originates within the brain itself. The brain, being a physical organ, governs the biological functions of the body and produces the impulses that lead to sinful actions.


Emotional and Biochemical Links: You have mentioned that emotions have real biochemical links with the nervous system, immune system, and digestive system. This suggests that emotional experiences, including those associated with sin, are intricately connected to physiological processes within the body.


Law of Sin and Death: You reference the concept of the law of sin and death, which suggests that sin leads to physical decay and death. This implies that sin has tangible consequences on the physical well-being of individuals, supporting the notion of sin being a physical phenomenon.


Decay and Cellular Impact: Sin is described as a physical law of decay within the body. The corruptible nature of the human body, subject to sin, leads to deterioration and ultimately death. This further emphasizes the physical aspect of sin and its effects on the body's cellular processes.




sin is viewed as a physical phenomenon rooted in the human body and brain. Here is a detailed explanation of how sin is seen as physical:


Sin originates within the human heart/mind: The heart, symbolizing the mind, is considered the source of sin. The mind is understood as a product of the brain, a physical organ responsible for generating thoughts, attitudes, and emotions.


Sin as a biochemical impulse: Sin is perceived as a biochemical reaction produced by the brain. The brain creates chemicals that give rise to feelings, emotions, and thoughts associated with sinful actions or desires. This biochemical process is seen as the physical manifestation of sin.


Mental states as physical states: Mental states, including emotions, are believed to have genuine biochemical connections with the nervous system, immune system, and digestive system. This suggests that mental states, including sinful thoughts or desires, are ultimately rooted in physical processes within the body


Sin and the physical body: Sin is associated with various biblical expressions such as "the sin in the flesh," "the sin in my members," and "the law of sin and death." These passages imply a connection between sin and the physical nature of the human body. Sin is seen as a physical element of the animal nature that leads to decay, diseases, and ultimately death.


Sin as a physical law of decay: Drawing from passages like 1 Corinthians 15:53-54, where "corruption" is interpreted as decay, sin is understood as a physical law associated with the decay and corruption of the body. Sin is believed to contribute to the physical deterioration of the human body over time.


Original sin is sometimes called inherited sin


Sin in the flesh is hereditary; and entailed upon mankind as the consequence of Adam's violation of the Eden law. The "original sin" was such as I have shown in previous pages. Adam and Eve committed it; and their posterity are suffering the consequence of it. The tribe of Levi paid tithes to Melchisedec many years before Levi was born. The apostle says, "Levi, who receiveth tithes, paid tithes in Abraham". Upon the same federal principle, all mankind ate of the forbidden fruit, being in the loins of Adam when he transgressed. This is the only way men can by any possibility be guilty of the original sin. Because they sinned in Adam, therefore they return to the dust from which Adam came -- says the apostle, "in whom all sinned". There is much foolishness spoken and written about "original sin". Infants are made the subjects of a religious ceremony to regenerate them because of original sin; on account of which, acoording to Geneva philosophy they are liable to the flames of hell for ever! If original sin, which is in fact sin in the flesh, were neutralized, then all "baptismally regenerated" babes ought to live for ever, as Adam would have done had he eaten of the Tree of Life after he had sinned. But they die; which is a proof that the "regeneration" does not "cure their souls"; and is, therefore, mere theological quackery. (Elpis Israel)


In summary, your understanding of sin emphasizes its physical nature, rooted in the body and brain's biochemical processes. Sin is viewed as a result of the physical impulses and biochemical reactions generated by the brain, which manifest in sinful thoughts, emotions, and actions. It is seen as a physical law of decay that affects the human body and leads to various consequences, including diseases and death.



The Wages of Sin: A Progressive Payment

 


### The Wages of Sin: A Progressive Payment


The phrase "the wages of sin is death" from Romans 6:23 is a profound statement that encapsulates the consequences of sin. However, understanding this phrase in the context of physical death, diseases, aging, and even infant mortality requires a deeper examination of the Greek terminology and the broader biblical narrative.


#### The Greek Context


In Romans 6:23, the Greek word for "wages" is **ὀψώνιον** (opsōnion), which originally referred to the pay given to soldiers. This metaphorical use suggests a cumulative process, where small payments or "deposits" accumulate over time, ultimately leading to death. Sin, therefore, does not result in immediate physical death but progressively affects the body and soul, leading to eventual mortality.


#### Progressive Payment Through Sin


The idea of sin causing progressive deterioration aligns with the concept of **Adamic condemnation**, where sin entered the world through Adam, and its effects are inherited by all humanity. This inherited sin nature manifests in various forms, including transgression, diseases, aging, and physical death.


Romans 5:12 states, "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned." This verse underscores that death, as a consequence of sin, is not an instant penalty but a gradual process that affects every human being.


#### Sin in the Flesh


Romans 7 provides further insights into how sin operates within the human body. Paul writes, "For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death" (Romans 7:5). The term "members" here refers to the physical parts of the body. Sinful passions, ignited by the law, are at work within these members, leading to death. This indicates a progressive internal struggle where sin causes cumulative damage, leading to physical decline. Proverbs 17:22 New King James Version A merry heart does good, like medicine, But a broken spirit dries the bones. Spirit meaning mental attitude


In verses 21-23, Paul elaborates, "I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." This internal conflict underscores the pervasive nature of sin, which resides in the body and contributes to its degradation.


#### Sin as Cellular Aging


Interpreting sin as cellular aging offers a modern perspective that aligns with Paul's depiction of sin's progressive impact on the body. Aging, characterized by the gradual decline of cellular function, can be seen as a manifestation of the sin nature. Genetic mutations, cellular damage, and the breakdown of bodily systems reflect the cumulative "deposits" of sin over time.


Moreover, diseases can be viewed as manifestations of this inherent sinfulness. Many diseases are caused by genetic predispositions, environmental factors, and lifestyle choices, all of which can be linked to the broader concept of sin's pervasive influence.


#### Infant Mortality


The issue of infant mortality further illustrates the inherited nature of sin. Infants, who have not committed personal sins, still suffer from the consequences of sin through inherited genetic conditions and vulnerabilities. This aligns with the doctrine of Adamic condemnation, which asserts that the effects of Adam's sin are transmitted to all humans, affecting them from birth.


#### Conclusion


The phrase "the wages of sin is death" encapsulates a complex theological and existential reality. Sin, inherited from Adam, operates as a progressive force within the human body, leading to diseases, aging, and eventually death. This cumulative process is akin to receiving payments over time, rather than an immediate penalty. By examining the Greek terminology and the broader biblical context, we gain a deeper understanding of how sin's consequences unfold within our physical existence.


Romans 6:23 and Romans 7 illuminate the pervasive nature of sin and its impact on the human body. Sin's "wages" are paid in deposits over time, manifesting in physical deterioration and mortality. This understanding underscores the profound need for redemption and the transformative power of Christ's sacrifice, which offers hope and restoration amidst the inevitable effects of sin.






Sunday 21 July 2024

Jesus: The Redeemed Redeemer

 # Jesus: The Redeemed Redeemer


The concept of Jesus as the "Redeemed Redeemer" or "Saved Saviour" offers a profound insight into his humanity and the process of redemption, particularly within Christadelphian theology. This perspective emphasizes that Jesus, the Messiah, needed to be saved by God, highlighting his full participation in human mortality and his ultimate victory over death.


## The Humanity and Mortality of Jesus


Christadelphian belief underscores that Jesus, though divine, was fully human. Born in the line of Abraham and David, Jesus inherited their mortal, condemned nature. This does not imply he was sinful in action, but rather that he shared in the human condition of mortality and susceptibility to death. Hebrews 2:14-17 articulates that Jesus shared in humanity's flesh and blood to destroy the power of death and the devil. His participation in human nature was essential for him to be an effective mediator and high priest.


Christadelphian theology holds a distinctive view of the devil. Definition: The devil is a personification of Human Nature, not an abstract concept but that physical element of the animal nature which causes all diseases, death, and resolution into dust. This understanding emphasizes that the devil is not a supernatural being but rather the inherent mortality and sinful tendencies present in human nature. By addressing and overcoming this aspect of human nature through his life, death, and resurrection, Jesus demonstrated the path to victory over sin and death, fulfilling his role as the Redeemed Redeemer.


## The Need for Salvation


The idea that Jesus needed to be saved might seem counterintuitive given traditional Christian doctrines that emphasize his divinity. However, several passages support this view. Hebrews 5:7 states that during his earthly life, Jesus offered prayers and supplications with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. The Greek term "ἐκ θανάτου" (ek thanatou), often translated as "out of death," suggests that Jesus sought deliverance not from dying but from the state of death itself. This prayer was answered through his resurrection.


## The Role of Jesus’ Sacrifice


Jesus' death and subsequent resurrection are pivotal in understanding his role as both Redeemer and Redeemed. Hebrews 9:12 tells us that Jesus entered the holy places not with the blood of goats and calves but with his own blood, securing eternal redemption. This redemption was first for himself, as he needed to overcome his mortal nature, and then for humanity. His sacrifice was unique in that, unlike the Levitical high priests who needed to offer sacrifices daily for their sins and those of the people (Hebrews 7:27), Jesus offered himself once for all.


### Abrogating the Law of Condemnation


Jesus' perfect obedience, even unto death, was necessary to obtain the title to resurrection. By living a sinless life, he fulfilled the requirements of the law, and through his sacrificial death, he abrogated the law of condemnation for himself and for all who believe and obey him. This concept is rooted in passages such as Romans 6:9-10, which states that Jesus, having been raised from the dead, dies no more; death no longer has dominion over him. Throughout his life, Jesus was subject to the natural law of decay, including the aging process, known as cellular aging. This inherent mortality, referred to as the diabolos, was what Jesus condemned in his own flesh on the cross. At his resurrection, Jesus completely destroyed this condition, securing eternal life.


## Ceremonial Uncleanliness and Purification


Christadelphian theology also touches on the ceremonial aspects of Jesus' death. According to Jewish law, touching a dead body rendered one unclean (Numbers 19:11). In dying, Jesus himself became ceremonially unclean, underscoring his full participation in human mortality. His resurrection can thus be seen as a divine act of purification and salvation, not just for humanity but for Jesus himself, affirming his role as the Redeemed Redeemer.


## Jesus' Resurrection: The Ultimate Salvation


The resurrection of Jesus is the ultimate demonstration of God saving him out of death. Acts 2:24 declares that God raised Jesus from the dead, freeing him from the agony of death because it was impossible for death to keep its hold on him. This act was a definitive response to Jesus' prayers and a testament to his reverent submission to God's will. Philippians 2:8-9 further emphasizes that because of his obedience unto death, God exalted Jesus and gave him the name above every name. His exaltation followed his humble submission and sacrificial death, highlighting the process of redemption that he himself underwent.


## Implications for Believers


Understanding Jesus as the Redeemed Redeemer has profound implications for believers. It provides a model of obedience, faith, and dependence on God. Just as Jesus, through his reverent submission and prayers, was saved out of death, believers are called to follow in his footsteps, trusting in God's power to save. Jesus' victory over death assures believers of their own potential for resurrection and eternal life.


In conclusion, the concept of Jesus as the Redeemed Redeemer enriches the understanding of his dual role in the salvation narrative. He was not only the savior of humanity but also the one who experienced the need for salvation. This perspective underscores his full humanity, his obedience, and the divine power that raised him from death, providing a powerful assurance of redemption and hope for all who follow him.

Friday 19 July 2024

Prophets during the Babylonian invasion and captivity prophetic message of hope

The period of the Babylonian invasion marks a defining chapter in Israel’s history, punctuated by the prophetic voices of Jeremiah, Ezekiel, and Daniel. These prophets delivered profound messages of both judgment and hope, foretelling the restoration of Israel and the ultimate establishment of God's kingdom. Their history, as recorded in the biblical books of Kings and Chronicles, form a rich tapestry that offers insight into the divine plan for Israel’s future. A central theme in these prophecies is that the kingdom which Jesus will establish will be the Kingdom of Israel restored in the territory it formerly occupied, namely, the land bequeathed for an everlasting possession to Abraham and his Seed (the Christ) by covenant.


### Historical Context


The Babylonian invasion unfolded during the late 7th and early 6th centuries BCE. Under King Nebuchadnezzar II, Babylon’s dominance led to multiple invasions of Judah, culminating in the destruction of Jerusalem in 586 BCE and the exile of the Jewish people. The final years of Judah's monarchy are detailed in **2 Kings 24-25** and **2 Chronicles 36**, which highlight the reigns of Jehoiakim, Jehoiachin, and Zedekiah, and the devastating sieges by Babylon. These accounts underscore the reasons for Judah’s downfall—namely, the abandonment of God’s covenant, rampant idolatry, and pervasive social injustice. This period of turmoil and destruction set the stage for the prophetic messages that would shape Israel’s future.


### Prophetic Messages


#### Jeremiah


Jeremiah, known as the "weeping prophet," was active during the final days of Judah. His prophecies, preserved in the Book of Jeremiah, intertwine warnings of imminent judgment with promises of future restoration.


1. **Judgment and Exile:**

   - Jeremiah warned of the coming Babylonian invasion as divine retribution for Judah’s sins (Jeremiah 25:8-11). He foretold a 70-year exile in Babylon (Jeremiah 29:10), which would serve both as punishment and a period of purification.


2. **Hope and Restoration:**

   - Despite his messages of doom, Jeremiah also offered profound hope. He prophesied that God would eventually restore the exiled Israelites to their land and renew their fortunes (Jeremiah 30:3). This restoration would be accompanied by a new covenant, one written on their hearts rather than on stone tablets, signifying a deeper, more intimate relationship between God and His people (Jeremiah 31:31-34).


3. **The Time of Jacob's Trouble:**

   - Jeremiah 30:7 references a "time of Jacob's trouble," a period of severe distress for Israel. However, this time of trouble is ultimately a precursor to deliverance and restoration, foreshadowing a future divine intervention.


#### Ezekiel


Ezekiel, prophesying from Babylon, is known for his vivid visions and symbolic acts. His prophecies, recorded in the Book of Ezekiel, deliver messages of judgment while also promising future restoration.


1. **Judgment and Divine Presence:**

   - Early chapters of Ezekiel (Ezekiel 1-24) focus on the impending judgment on Jerusalem and the symbolic departure of God’s glory from the Temple (Ezekiel 10), indicating divine displeasure.


2. **Restoration and a New Temple:**

   - Ezekiel 36-37 heralds the physical and spiritual restoration of Israel. The vision of the valley of dry bones (Ezekiel 37) symbolizes the national resurrection and revival of Israel. Additionally, Ezekiel 40-48 describes a future temple, envisioning a return of God’s presence and a renewal of the covenant with His people.


3. **The Kingdom of God:**

   - Ezekiel’s prophecies extend to an eschatological future where God’s eternal kingdom is established, characterized by peace, justice, and the full manifestation of His presence. This future kingdom is seen as the ultimate fulfillment of God’s promises and the culmination of His sovereignty on Earth.


#### Daniel


Daniel’s experiences in exile and his apocalyptic visions offer a broad perspective on future events. His book merges historical narratives with prophetic revelations.


1. **Faithfulness in Exile:**

   - The personal accounts in Daniel (Daniel 1-6) highlight the importance of faithfulness and God’s protection during adversity, such as in the stories of the lion’s den and the fiery furnace.


2. **Visions of Future Kingdoms:**

   - Daniel’s visions (Daniel 7-12) provide a sweeping view of future empires and divine intervention. Daniel 7 introduces the "Son of Man" who will receive an everlasting kingdom, signaling the arrival of a divine ruler who will establish God's eternal reign. Daniel 9’s prophecy of the seventy weeks outlines a timeline culminating in the coming of the Anointed One (Messiah) and the ultimate establishment of God’s kingdom.


3. **The Time of the End:**

   - Daniel 12 describes a "time of trouble" unparalleled in history, promising deliverance for those written in the book. This period is often associated with the "time of Jacob’s trouble" and is seen as preceding the advent of God’s eternal kingdom.


### Restoration of the Kingdom


The restoration of the Kingdom to Israel will involve the ingathering of God’s chosen yet scattered nation, the Jews. This includes their reinstatement in the land of their forefathers, which will be reclaimed from "the desolation of many generations." The rebuilding of Jerusalem is anticipated, transforming it into "the throne of the Lord" and the central metropolis of the entire earth. This restoration is integral to the eschatological vision of a renewed Israel, aligning with the promises made to Abraham and his Seed (the Christ) by covenant.


### Conclusion


The prophetic ministries of Jeremiah, Ezekiel, and Daniel during the Babylonian invasion era offer a profound blend of judgment and hope. Their messages not only warned of the immediate consequences of Israel’s disobedience but also pointed toward a future restoration and the establishment of God’s kingdom. They foretell a time when Jesus will return to establish the Kingdom of Israel, restored to its former territory, as promised to Abraham and his Seed by covenant. This eschatological vision, characterized by justice, peace, and the full manifestation of God’s presence among His people, reflects the ultimate fulfillment of the divine promises throughout the prophets' writings.

Wednesday 17 July 2024

BASF C21: The Kingdom of Israel Restored and the Fulfillment of the New Covenant**

 **BASF C21: The Kingdom of Israel Restored and the Fulfillment of the New Covenant**


The Birmingham Amended Statement of Faith (BASF) articulates a specific vision of the future Kingdom of God that reflects both Old Testament prophecies and New Testament teachings. According to BASF C21, the Kingdom that Jesus will establish will be the restored Kingdom of Israel, situated in the land originally promised to Abraham and his descendants. This vision is rooted in various scriptural passages and is central to understanding the fulfillment of the New Covenant as it unfolds from the present age into the future.


**1. The Kingdom of Israel Restored**


The promise of a restored Kingdom of Israel is a recurrent theme in the Old Testament, reflected in texts such as Micah 4:6-8 and Amos 9:11, 15. Micah 4:6-8 speaks of a future time when God will gather the afflicted and establish His reign over a restored Zion. This passage envisions a time of divine rule and national restoration for Israel. Similarly, Amos 9:11, 15 proclaims the restoration of the Davidic dynasty and the replanting of Israel in their land, where they will remain securely forever. These texts are echoed in Ezekiel 37:21-22, which describes the reunification of the divided kingdoms of Israel and Judah under one king from the line of David, fulfilling the promises made to Abraham and his descendants.


Genesis 13:14-17 and Leviticus 26:42 recount God’s covenant with Abraham, promising him and his seed an everlasting possession of the land. Hebrews 11:8-9 highlights Abraham’s faith in this promise, while Galatians 3:16 connects this promise directly to Jesus Christ as the Seed through whom the covenant is ultimately fulfilled. This connection frames the New Testament understanding of the Kingdom of God as both a continuation and a fulfillment of the Old Testament promises.


**2. Inauguration of the New Covenant by Jesus**


Jesus inaugurated the New Covenant through His sacrificial death and resurrection, a central doctrine expressed in the New Testament. Luke 22:20 records Jesus declaring that the cup of wine represents the New Covenant in His blood, shed for the forgiveness of sins. This event marks the beginning of a new era in which the promises of God’s kingdom and salvation are extended to all believers, both Jews and Gentiles.


Hebrews 8:6-13 elaborates on this New Covenant, contrasting it with the old covenant made with Israel at Sinai. Jesus, as the mediator of a better covenant, establishes a new way for people to relate to God through internalized laws and personal forgiveness. This New Covenant is characterized by a deeper, more personal relationship with God and is experienced through acts of worship such as the Lord’s Supper.


**3. Partial Fulfillment Now**


In the present age, the New Covenant is experienced in a partial but significant way. Believers partake in the covenant through the breaking of bread, which symbolizes the breaking of Christ’s body and the shedding of His blood for the forgiveness of sins (1 Corinthians 11:25). This memorial serves as a reminder of the promises made in Jeremiah 31:31-34, where God promises a new covenant that will be written on the hearts of His people.


Additionally, the forgiveness of sins and the personal relationship believers have with God through Jesus Christ are manifestations of this New Covenant. However, this experience is incomplete and anticipates a future fulfillment. The New Covenant provides a foretaste of the peace and righteousness that will be fully realized in the Kingdom to come.


**4. Full Realization at the Second Coming**


The full realization of the New Covenant will occur at the Second Coming of Jesus. This future event is anticipated to bring about the complete establishment of God’s kingdom on earth, where peace, justice, and righteousness will prevail. The Second Coming will be the moment when the New Covenant promises are fully realized, and Jesus will reign as King over a restored Israel and the entire world.


At this time, the Jewish people, along with all believers, will experience the full blessings of the New Covenant in a redeemed creation. Micah 7:20 emphasizes that God will show steadfast love to Abraham and Jacob, fulfilling the promises of the covenant. The Second Coming will be the culmination of these promises, as described in passages like Revelation 21:1-4, where a new heaven and new earth will be established, and God will dwell among His people.


In summary, BASF C21 envisions a future Kingdom where Jesus will restore Israel to its former glory and fulfill the covenant promises made to Abraham. The New Covenant, inaugurated by Jesus, offers believers forgiveness and a relationship with God, and its ultimate fulfillment will be realized at the Second Coming, marking the beginning of a new era of divine reign and eternal peace.



**The New Covenant is the Promises Made to Abraham**


The concept of the New Covenant is deeply rooted in the promises made to Abraham, forming a central theme in both Old Testament prophecies and New Testament teachings. The Birmingham Amended Statement of Faith (BASF) C21 emphasizes that the Kingdom Jesus will establish is the restored Kingdom of Israel, situated in the land promised to Abraham and his Seed, which is Christ, by covenant. This understanding frames the New Covenant as a fulfillment of God's promises to Abraham.


**1. The Promises to Abraham**


The foundation of the New Covenant lies in the promises God made to Abraham, which are articulated in several key passages. In Genesis 13:14-17, God promises Abraham that his descendants will inherit the land he sees forever. This covenantal promise is not only about the land but also about the relationship between God and Abraham’s descendants. Leviticus 26:42 reiterates this, emphasizing God's commitment to the covenant with Abraham, Isaac, and Jacob.


Hebrews 11:8-9 highlights Abraham’s faith in these promises, noting that he lived in the promised land as a foreigner, looking forward to the fulfillment of God's promises. Galatians 3:16 clarifies that these promises were ultimately fulfilled in Christ, the Seed of Abraham, thus linking the Old Covenant promises to the New Covenant.


**2. The Old Covenant**


The Old Covenant, established through Moses, involved the Law given at Sinai and was specific to the nation of Israel. It was a conditional covenant, requiring Israel's obedience to God's laws in return for His blessings. However, this covenant was never intended to annul the promises made to Abraham. As Paul explains in Galatians 3:17-18, the law, given 430 years after Abraham, does not invalidate God's covenant with Abraham nor the promise of inheritance by faith.


The Old Covenant served as a tutor to lead people to Christ (Galatians 3:24). It highlighted the need for a deeper, more transformative covenant that would address the heart and spirit of God’s people.


**3. The New Covenant**


The New Covenant, inaugurated by Jesus, is a fulfillment of the promises made to Abraham. Luke 22:20 records Jesus establishing this covenant during the Last Supper, declaring that the cup of wine represents the New Covenant in His blood, shed for the forgiveness of sins. This New Covenant is built on better promises (Hebrews 8:6-13), offering a renewed relationship with God that goes beyond the external adherence to the Law, emphasizing internal transformation and personal relationship with God.


Jeremiah 31:31-34 prophesies about this New Covenant, where God promises to write His laws on the hearts of His people, forgive their sins, and establish a direct, personal relationship with them. This prophecy directly ties into the promises made to Abraham, as it envisions a time when God’s people will fully embody His will and purpose.


**4. The Kingdom of Israel Restored**


The restoration of the Kingdom of Israel is a key element in the fulfillment of the New Covenant. Prophecies such as Micah 4:6-8 and Amos 9:11, 15 speak of a time when God will gather the remnants of Israel, restore the Davidic dynasty, and plant Israel securely in their land. Ezekiel 37:21-22 foretells the reunification of Israel and Judah under one king from the line of David, fulfilling the promises made to Abraham about his descendants.


Jeremiah 23:3, 8 describes God bringing His people back to their land and making them fruitful. These promises ensure that the land bequeathed to Abraham and his Seed (Christ) will be an everlasting possession, as reaffirmed in Genesis 13:14-17 and Leviticus 26:42.


**5. Full Realization at the Second Coming**


The full realization of the New Covenant will occur at the Second Coming of Jesus. This future event will bring about the complete establishment of God's kingdom on earth, fulfilling the promises made to Abraham. The Jewish people, along with all believers, will experience the full blessings of the New Covenant in a redeemed creation.


Micah 7:20 emphasizes God's faithfulness to Jacob and Abraham, fulfilling the promises of the covenant. Revelation 21:1-4 envisions a new heaven and new earth where God dwells among His people, completing the divine promises.


**Conclusion**


The New Covenant is the continuation and fulfillment of the promises made to Abraham. It bridges the Old and New Testaments, connecting the covenantal promises with their ultimate realization in Christ and His future kingdom. The New Covenant, inaugurated by Jesus, offers believers a relationship with God and anticipates a future where these promises are fully realized, restoring Israel and bringing eternal peace.