The Pioneers’ New Testament

From observing the “noise level” about the terms “Christian assurance” and “assurance of salvation” in some circles, one would expect to find the New Testament liberally salted with references to this word. Its appearance on the “search” lists indicates the likelihood that some folks are looking for ammunition to use in these battles. Well, people, you’re not going to find it in a careful word study.
The English word “assurance” only appears nine times, in any form, even in traditional translations. Once each, it is a (mis)translation of pistis (see W.S.#1) Ac.17:31 – against 239 renditions as “faith”, which isn’t much better – and pistoomai , II Tim.3:14, a verb form which has only a single New Testament appearance. Once – I Jn.3:19 – it is used for peitho (against 22x “persuade”, 8x “trust”, and 7x “obey”– W.S.#88) ; once – Ac.2:36 – for asphalos (against 2x for an arrest!); and once for sumbibazo –Ac.16:10 – where it does not parallel any of the four other uses of the word.
Four times it was the choice for plerophoria, the only word for which “assurance” is the only — or even the primary – traditional translation: Col.2:2, I Thes.1:15, Heb.6:11, and 10:22, in each of which “confidence” or “conviction” would suit just as well.
Not a single reference contains either a threat that some inadvertent misstep will cause one to “lose”, or a guarantee that, having once been sufficiently frightened to “raise his hand” in a “revival”, one will be permanently protected from ever “losing” his “salvation” (W.S.#5). Both caution (Heb.3:13-14) and reassurance (I Jn.3:19-21), are present, however.
So since responsible word study simply doesn’t have a dog in that fight, and since the concept of assurance, also labeled certainty, confidence, and “being sure”, is abundant, I invite you to lay down your weapons, and feast instead on the veritable banquet of encouragement that the Lord has provided for us. You can find additional studies on this subject in W.S.#1, pistis, and #36, elpis.

Plerophoria, mentioned above as the only word consistently rendered “assurance” by traditional translators, is classically defined as “certainty, fullness of assurance, complete satisfaction”. In the Colossians passage, Paul connects it to “an accurate understanding of God’s mystery, Christ”, which is developed as a result of “your hearts (being) encouraged and knit together in love” – the interaction of a congregation of Kingdom citizens. In I Thessalonians, he adds “miraculous power, and the Holy Spirit” as grounds for this “firm conviction”. His concern is the same as that expressed by Luke in his introduction, (using the verb form in 1:1, and asphaleian in 1:4), to convey the absolute certainty and veracity of the message of Jesus.

A similar idea is approached from a different angle by the use of peitho, only once rendered “assurance”, but 26x connected to “persuasion”. These are about evenly divided between attempts to convince someone (Mt.27:20, 28:14, Lk.16:31, 20:6;Ac.13:43, 14:19, 18:4, 19:8,26; 21:14, 26:28, 28:23, Rom.5:11), and expressions of confidence (Ac.26:26, Rom.8:38, 14:14, 15:14; II Cor.2:3, 5:10; Gal.1:10; Phil.1:25, 3:3; II Thes.3:4, I Tim.1:5, 12; Phm.21, Heb.6:9,11:13). The same word is used in other contexts regarding obedience (#88) and trust (#1).

Asphaleia, asphales, and asphalos, referring about equally to physical security (including arrest – Mk.14:44, jail – Ac.16:24, and the sealing of Jesus’ tomb – Mt.27:64,65,66) and certainty about facts (Ac.2:36, 21:34, 22:30, 25:26; Phil.3:1), are similarly divided in their classical usage: “safety, caution, legal security, steadfastness, soundness, (opp. risk)”.

Turning to the traditional word “sure”, we encounter a variety of terms, also.
Bebaios, classically “firm, steadfast, steady, durable, guaranteed, confirmed”, is used in reference to the promise of God (Rom.4:16, Heb.2:2, 9:17), the words of prophecy (II Pet.1:19), our hope/expectation of the fulfillment of both (Heb.3:6, 3:14, 6:19), and our own calling (II Pet.1:10) which latter is not automatic, but requires effort/ “diligence”!

Stereos, “firm, solid, solidified, settled”, is applied to God’s foundation (II Tim.2:19), constancy in faithfulness/loyalty (I Pet.5:9), and the “solid food” (Heb.5:12,14) intended for mature disciples.

Both ginosko (Lk.10:11, Jn.6:69) and oida (Rom.2:2, 15:29, Jn.16:30) – usually rendered “know” (W.S.#29) – are rarely rendered “be sure”.

“Confidence” represents tharrheo, “to be of good courage, to be unafraid, to be confident” (II Cor.5:6, 5:8, 7:16); pepoithesis, “trust, confidence, boldness” (II Cor.1:15, 8:22, 10:2; Eph.3:12, Phil.3:4), hupostasis , “origin, foundation, substructure, confidence, courage, resolution” (II Cor.11:17, 9:4, Heb.1:3, 11:1, 3:14), and parrhesia, “outspokenness, freedom of speech, liberality, lavishness, freedom of action, without fear”.
A treasured element of citizenship in the Athenian democracy, parrhesia appears in the New Testament with two traditional translations – another case where it is important to remember that “confidence” and “boldness” are the same word.

Boldness is not arrogance or self-promotion, but simply the confidence that is born of identification with the Kingdom! “Confidence” in the Lord to whom we belong (Ac.28:31, Heb.3:6, 10:35; I Jn.2:28, 3:21, 5:14) is the source of the “boldness” with which we may approach both the Lord of Glory himself (Eph.3:12, Phil.1:20, I Tim.3:13, Heb.4:16,10:19; I Jn.4:17), and others in his name (Ac.4:13,29; 9:29, 14:3, 18:26, 19:8).

Consequently, having followed brother Luke’s example and gotten our facts straight, and realized the resources cited by brother Paul of the power of the Holy Spirit and the support of fellow Kingdom citizens, we may live confidently in genuine “Christian assurance.”

“Let’s approach him (Jesus, our high priest), with a true heart, in abundant confidence, [or, complete faithfulness]” (Heb.10:23)
“Let’s hang on to our commitment to [acknowledgment of] our hope [expectation] without hesitation – for the one who made the promise is faithful!” (v.23)

Thanks be to God!

“Compassion” was one of the words that appeared several times on the “search” lists. This topic was addressed in Word Studies #59 – “mercy”, and #60 – “grace”, and the present study should be viewed as a supplement to those, to which I would encourage you to refer. There, you may recall, we (tentatively) concluded that “mercy” generally assumed some sort of merciful act or behavior, whereas “grace” appears more as a description of the character trait or motivation that results in generous action, although there is overlap in their use. “Compassion” probably falls somewhere between these two, bearing some of the “flavor” of each. All have their utmost manifestation in the life and ministry of the Lord Jesus, and all are expected to be replicated in the lives of his followers.

Splanchnizomai, the primary word translated “compassion”, seems at first glance a rather odd choice. Its primary classical use was in reference to the entrails of a sacrificed animal, or the powers of those individuals who were thought to be able to “read” future events by examining or consuming them! I suppose that its later reference to all of one’s inner organs as the seat of one’s emotions is no more repulsive than the modern English usage of “heart” or “guts” in a similar way. That might seem just as strange to folks unacquainted with our culture.

In the New Testament, splanchnizomai, which appears only a dozen times, is traditionally rendered “moved with compassion” 5 times, and “have compassion” 7 times. It is used only in the synoptic gospels, preceding accounts of Jesus’ healing (Mt.14:14, 20:34; Mk.1:41, 9:22), the raising of a young dead man (Lk.7:13), feeding people (Mt.15:32, Mk.8:2), and teaching crowds (Mt.9:36, Mk.6:34). It describes the attitude on the part of the protagonist in three parables: the master’s release of a debtor (Mt.18:27), the “good Samaritan” (Lk.10:33), and the prodigal son (Lk.15:20). Every occurrence of the word is immediately followed by an act expressing the compassion felt by the individual in question.

A few other words are also translated “compassion”.
Eleeo, treated in detail in #59, usually translated “mercy”, was rendered “compassion” three times: in Mt.18:33 regarding the debt noted above, Mk.5:19 – Jesus’ instructions to a healed man to tell the folks at home of God’s “compassion”/mercy to him, and Jude 22 regarding a disciple’s responsibility to rescue an errant fellow-disciple from self-destruction.
Oikteiro, of which the only New Testament use is Rom.9:15, is related to the noun and adjective forms universally translated “mercy” (also see #59).
Metriopatheo also used only once (Heb.5:2), refers to Jesus’ sympathetic understanding of our plight as a result of having shared our humanity. In this, it closely parallels
sumpatheo, also used only in Hebrews – 4:15 where it also refers to Jesus’ being able, in his function as high priest, to “sympathize” with our “infirmities”, and 10:34, where the readers are commended for their sharing in the sufferings of those imprisoned or otherwise persecuted for their faithfulness.
L/S defines sumpatheo, and its adjective form, sumpathes, as “a feeling of sympathy” (our English cognate is “sympathy”). Its etymological make-up, however, is more specific, combining sum- (a form of the preposition “with”), and pathe (“suffering,or misfortune”). This parallels the Latin “com-” (also “with, or together”), and passio, (suffering), which is the etymological source of “compassion”.
These seem to lean heavily toward a deeper involvement that simply “feeling sorry” for someone. They require sharing his distress to the point of strong motivation toward action to alleviate his suffering.

Only Peter uses the adjective form, sumpatheis – and he piles on four other descriptive terms to make sure we get the point. Addressing attitudes and behavior in the brotherhood (I Pet.3:8), he admonishes his readers: “Finally, all of you, be like-minded (homophrones), sympathetic (sumpatheis), loving the brethren (philadelphoi), compassionate (eusplanchnai), unassuming (tapeinophrones).

Peter is talking about a deep level of involvement here, far more than a pleasant Sunday morning handshake! Of the descriptive words he chooses, not only sumpatheis, but also homophrones – “of the same mind” (see #96), philadelphoi “familial love”(#12, #87), and tapeinophrones “humble-minded” (#14), are used only here in the New Testament, although related words are referenced in the word studies noted. Please refer to these for more detailed discussion, as all are important, if a “colony of the Kingdom” is to function as intended.
Only eusplanchnai appears anywhere else. You can easily see its relation to our primary word, splanchnizomai. The prefix, eu- denotes “good” or “well”. L/S says “good-hearted”. The single other use is in Eph.4:32, where Paul combines it with chrestoi (kind) and charizomai (gracious -#60, forgiving-#7) in describing interactions in the brotherhood.

So perhaps we should characterize “sympathy / compassion” as “grace / mercy” with shoe-leather under it. They appear to be coming at the same general idea from slightly different directions: a gracious character trait, of which the Lord Jesus provides the prime example, that motivates both sharing a deep understanding and concern for another’s condition, and action – doing whatever is possible to alleviate his difficulty, disability, or distress.
The aggregate represents an essential element of the brotherhood shared by Kingdom citizens – and an assignment guaranteed to keep us VERY busy!

While we are talking about buzz-words, let’s look at a couple more – “church planting” and “church growth”. It is no surprise that neither of these phrases can be found in the New Testament. However, there are a few references to the verbs, phuteuo, to plant, as well as speiro, to sow; and auxano, to grow. The words themselves are not at all ambiguous. An examination of their subjects and objects, however, can be instructive. (One “plants” cuttings or immature seedlings, but “sows” seed.)

Most of the synoptic uses of phuteuo are in parables referring to the planting of a vineyard. Paul uses it in a similar way in I Cor.9:7. The concept of “vineyard” is interesting, and could be explored later. For our purpose here, we will merely observe that the person who did the planting did so in the expectation that the vines would grow to maturity and bear fruit (in that order!)
Two other occurrences are found in Jesus’ matter-of-fact response to the Pharisees’ taking offense at his teaching (Mt.15:13), one (Lk.17:28) to the “business as usual” going on in Sodom before its destruction, one (Lk.13:6) to the unfruitful fig tree, and one (Lk.17:6) to Jesus’ enigmatic statement about the power of faithfulness. In his letter to Corinth, Paul uses the figure of “planting” and “watering” (I Cor.3:6,7,8) to describe his and Apollos’ work among the people there. He does not specify what he “planted.”

The references to “sowing”, on the other hand, both in synoptic accounts (Mt.13:3-19, 13:24-30, 13:31-32; Lk.8:5), and in John’s (Jn.4:36-37), focus understandably on the seeds rather than plants. And Jesus very kindly illuminates the details for us. In Mt.13:37, “The one who sows the seed is the Son of Man, and the good seeds are the sons of the Kingdom” (in contrast to the weeds); and in Mk.4:14, “The sower sows the Word,” or (Lk.8:11) “The seed is the Word of God.”

The epistles are less specific. Paul speaks (I Cor.9:11) of his having “sowed spiritual things” for them; of planting seeds as an illustration of the difference between one’s “natural” and “resurrection” body (I Cor.15:36-44); of “reaping” what one “sows” (Gal.6:7-8) in terms of one’s chosen manner of life; and with respect (II Cor.9:6-10) to generosity in sharing one’s resources. James concludes a treatise about consistent living (3:18) with “a crop of justice [righteousness] is sown in peace, by those who make peace.”

And that, folks, is all that is said about “planting”!
When anything is planted, of course, it is with the expectation of a harvest. But there are only three specific identifications of what is “planted” with respect to the Christian message: “the word / word of God”, “the sons of the Kingdom”, and “justice.” Paul adds, “What you sow is not the body that will be, but you sow a bare seed …But God gives it a body, as he wishes!” (I Cor.15:37,38).
“The church” is NOT what is planted! It is profoundly to be hoped that these plantings will result in the formation of “colonies of the Kingdom”, but that remains to be seen.

The intermediate step, naturally or supernaturally, is growth. But here too, both physical and spiritual expectation differs sharply from common rhetoric. You don’t pick grapes the first year you plant cuttings, nor harvest wheat immediately after grain is sown. What is planted must first grow to maturity, before bearing fruit. Creatures, or people, must also be nurtured to maturity (at least, they should!) before they are expected to reproduce! (Please see W.S.#13 and #64)

Some of the seeds will sprout, and some won’t (Mt.13, Mk.4, Lk.8). The same word, auxano, is used of the growth of a child (Lk.1:80, 2:40), of lilies (Mt.6:28), of seeds (Mt.13:32), of the brotherhood (Eph.2:21), and even of the word of God (Ac.12:24, 19:20)! Peter (I Pet.2:2) admonishes his readers to “grow up!”, and in II Pet.3:18, to “Grow in grace, and knowledge of the Lord Jesus Christ.” Paul advocates “increase / growth” (same word) in “the fruits of justice” (II Cor.9:10), “your faithfulness” (II Cor.10:!5), “the knowledge of God” (Col.1:10), “the increase / growth of God” (Col.2:19), and “to grow up into him (Jesus)” (Eph.4:15).
The only place in the New Testament where “growth” refers to an increase in population is Stephen’s sermon in Ac.7:17, where he refers to the Israelites in Egypt.

“The church” is what happens while all this “growth” is taking place! As Paul reminded the folks at Corinth, “You all are God’s farm!” (I Cor.3:9). It is the atmosphere in which growth happens. But there is not a single reference to “grow” with “church”as its subject – or its object.

I will conclude with a look at the description of a time when the “population” of the church did increase dramatically, but none of the “planting” or “growing” words appear. This is the scene described in Ac.2:42-47.

A huge group had joined their fellowship at Pentecost, but nobody seems to have immediately organized a lecture tour for Peter, whose sermon had precipitated such a large response. Instead of launching a splashy media campaign (yes, there were “media” in the first century – that was the function of a “herald” kerux) , the group simply continued (Ac.2:42) “paying eager attention to the apostles’ teaching, to sharing, to the breaking of bread, and to prayers.” Luke goes onto describe their sharing of resources, and notes (but does not detail) the experience of “wonders and signs”. Meeting “in the temple and from house to house” (v.46) daily, they were simply praising God, enjoying each other, and being gracious toward all the people!
Luke’s concluding statement is the kicker: “And the Lord added those who were being rescued [“saved”]to their community, every day!”

The church grew – simply by BEING the church!
They were not trying to “sell” a theology or philosophy, or to start “a new religion”.
There was no need to mount an “outreach campaign”.

They only needed to become God’s “demonstration farm”, so that folks could see the Kingdom in action.
If people today could see a demonstration of “the real thing”, that just might happen again.

I would love to be a part of a group of folks willing to try it!

Some years ago, I tried to comfort and encourage a very earnest young man, who was deeply distressed at having been sharply criticized by the “superiors” in the corporate structure of his denomination (a problem addressed in chapter 6 of Citizens of the Kingdom) for failing to succeed at their stated goal of “building churches.” Neither he nor those “superiors” had ever noticed that Jesus said that was his job (Mt.16:18), or that he had never subsequently delegated it to anyone else. I don’t think that observation helped him much; he had been pretty thoroughly indoctrinated into a “corporate” model of “church”, a model that exalts a few and discourages most, and bears no resemblance whatever to the New Testament church.

Because, of course, to Jesus, the “building” process had absolutely nothing to do with either impressive-looking real estate, or the weekly entertainment of an audience of thousands of admirers.

The theme of “building” does appear, in at least four different aspects, in the New Testament narratives, but with a distinctly different flavor. Most of these occurrences employ a form of oikodomeo, of which classical uses include “to build a house, to design or fashion something, to construct on a foundation (physically or philosophically), to edify, or to be emboldened.” The other verb, kataskeuazo, “to equip or furnish, construct or build, prepare, arrange, establish”, appears only ten times, and refers primarily to physical construction, although that sense is broadened in four references to “preparing the way” of the Lord (see #102). All the rest are in Hebrews, and reference the old, obsolete ways.

Out of 24 uses of oikodomeo, 14 refer simply to physical construction, and most of those describe activity under the old covenant: Noah’s ark, the temple, a synagogue, the tombs of the prophets. The rest are in parables (Mt.7:24-26, Lk.6:48,49; Mt.21:33, Mk.12:1, Lk.12:18) except for the physical location of Nazareth (Lk.4:29). Other than Jesus’ then-enigmatic statements (Mt.26:61, Mk.14:58, Jn.2:20) and reactions to them, in which he was referring to his resurrection, the only gospel use of oikodomeo in a sense other than physical construction is his word in Mt.16:18, “I will build my church.”
But after Pentecost, everything changes. The transition is marked by the fulfillment of the event described in Ps.118:22 and quoted in Mt.21:42, Mk.12:10, Lk,20:17, Ac.4:11, I Pet.2:7, where, in each case, the participial form, “builders”, is used. The power of this figure is lost for those who are unacquainted with ancient construction, due to the mistaken use of the word “cornerstone” in most translations.
A cornerstone, today, is strictly ornamental. It is usually formally added at the dedication of a building – its space and shape carefully prepared beforehand and left vacant until its ceremonial installation. The scene described in scripture, however, is that of the construction of the ubiquitous Roman arch. Its keystone, a carefully fashioned, wedge-shaped component at the very top, holds the whole thing together. Without it, the arch would collapse, and the whole building with it. The message is, that the (self-appointed) builders were clueless – and discarded the most crucial component because of its odd shape, ignorant that it was, in fact, absolutely essential. Both the phrase “the head (kephale) of the corner”, and Isaiah’s akrogoniaion, which combines akros – high, with gonia, – knee, or corner, make it obvious that the stone in question, which is identified with the Lord Jesus, is ON TOP, and necessary to the entire structure, not a decorative “dedication” or memorial!

With Jesus himself holding everything together, as Paul asserts in Col.1:17, the figure changes completely. The construction materials, “you all”, are now “living stones” (I Pet.2:5), being built into a “spiritual house” and a “dedicated priesthood.” Paul chimes in also with plural you‘s in every case: Eph.2:20 – “you all also are being built on the foundation of apostles and prophets”, Col.2:7 – “rooted and built up in him (Jesus)”, Eph.2:22 – “in him, you all are being built together into a permanent dwelling place for God, in the Spirit.” (These latter references use prefixed forms of oikodomeo.) Notice the passive voice of the verbs. The “building materials are being acted upon, they are not the agents of the action.

Of the six uses of the noun form, oikodome, building, three refer to the temple complex, which Jesus expected to be destroyed – “not one stone left upon another.” Three refer to the new orientation: I Cor.3:9 – “You all are God’s building”, II Cor.5:1 – “a dwelling made without hands, a home from God”, Eph.2:21 – “the whole building grows into a holy temple in the Lord!” Here we see a transition to active verb forms.

It remains to consider the other lexical domain of oikodomeo and its related words, usually translated “edify”. This is an admissible choice, but only if one remembers that it is the same word as the one translated “build”. Unlike the former group of references, most of these are active. And please remember, they are all from the epistles – letters which were written to groups that are already committed to the Lord, though at varying stages of maturity. The task of “building” is intended to be shared by the brotherhood – but (I Cor.3:10) “Each one must watch out how he builds,” and later in the same letter (ch.14), Paul details both hazards and assets, emphasizing (v.12) “seek to excel in what will edify the congregation.” Whether the question involves the use of tongues and prophecy, or any of the other group activities listed in v.26-31, the mutual goal is that “all may learn and all be encouraged” (v.31).
The same concern occupies Eph.4:12 – God’s people are to be equipped, by workers with varied responsibilities, (v.11), to all be involved in “building up the Body of Christ” toward maturity (v.13). The goal is enabling the “whole Body” – v.16 – for “building itself up in love.” One’s speech (v.29) is to be focused on “building what is needed” in order to “give grace to the listeners.” Similar instructions are found in I Cor.8:1, 10:23; I Thes.5:11, Rom.15:2, II Cor.10:8, 13:10; I Tim.1:4.

Conspicuously absent is any reference to real estate, or to attracting crowds of curious spectators. The direct object of “build” is overwhelmingly focused upon “the congregation”, “yourselves”, “the Body of Christ”, and “each other”!

“Building the church” is the Lord’s job. Mt.16:18, with which we began, is the only place where “church” is the direct object of the verb, “to build.”
“Building up” each other is our job; as well as being responsible to present ourselves to the Master Builder in order to be built into the Body through which he can continue to redeem his world.

Building / edifying seems to include any activity that serves to enhance the faithfulness of a Body of disciples.

May we continually build and encourage each other to that end!

Well, folks, it has finally happened!

Dan and I pulled a couple marathon sessions over the weekend, and as of tonight, if you look under “downloads”, you will find:

— the latest, corrected version of the Pioneers’ New Testament

— corrected and augmented Translation Notes

— a combined, indexed document containing the first 100 Word Studies
I still hope to do a Greek index, if I can ever figure out how to do accents, breath marks, and subscripts on the computer.

All of these are in Adobe format, which anyone can download to a memory stick and take to an instant-printer, and have bound in any way you choose.   (I had a working copy made and bound for about $25 a year or so ago.)

Please note that the copyright allows you to make copies for your personal use (or to give away);  but any sale, or other use of the material for the profit of any individual or group is expressly excluded, without written permission from us.

I take very seriously the admonition that the Lord’s message is NOT to be “peddled for profit”.  I hope you will honor that choice.  If I can make the work of more than 30 years available for free, I think you should be able to share it with the click of your mouse for free.  “Freely you have received, freely give.”

The 13,400+ times that someone has made use of the material offered here, are amazing reassurance to me that the Lord has had his hand on this project from “before the beginning.”  I give thanks for each one of you, as well as for the monumental amount of work and effort that Dan has made on its behalf.

I still welcome your feedback on the “comments” option on the blog site.

Thanks for your interest.

May we continue to help each other toward faithfulness!

Love, Ruth

Despite the protestations of popular hymnody and preaching, Jesus himself never connected the idea of “freedom” with either his death or his resurrection. It was the mission announced in his “inaugural address” (Lk.4:18), and his identity as the King of Kings, that authorized him to set his people free!

Actually, Jesus referred specifically to being “free” on only three occasions: a discussion with prospective disciples (Jn.8:32-36), a conversation with Peter about the tribute-tax (Mt.17:26), and in Mt.10:8, using a different word, instructing his disciples not to make any charge for the service to which he had commissioned them.
Even Paul, who is so widely (mis-)quoted in various retributionary theories about Jesus’ accomplishments, never makes any such correlations with “freedom.”
So it is appropriate that we lay aside the baggage of song and story, and investigate, “What does the New Testament say about Jesus’ very important provision of freedom to the people of God?”

The primary words with which we are concerned are the adjective, eleutheros, “free”; the verb, eleutheroo, “to set free”; and the noun, eleutheria, “freedom, liberty”.
The noun form, classically, referred to manumission (the formal release of a slave), to political victory, or to thanksgiving for such liberation.
In addition to those ideas, the verb included the clearing of an entrance or passage, the release of a debtor or prisoner, or acquittal in court.

The adjective could apply to anyone who was not a slave, to the status of favored cities in the Roman Empire, and to anything or anyone that was unencumbered, or legally permissible.

Of the 23 New Testament uses of the adjective, 17 are simply in contrast to cultural slavery. In agreement with Jesus’ instructions, Paul does not seem to think that questions of social status matter very much. In I Cor.7:20-22, he simply advises, “Don’t let it bother you. But if the opportunity arises to be released, by all means, take it!” He repeatedly asserts (I Cor.12:13, Gal.3:28, Eph.6:8, Col.3:11) that social status must make no difference whatever in the brotherhood, in terms of either responsibility or privilege.
Of the 11 uses of the noun, four refer to the Jewish law (two in the verb form), and one to one’s “lower nature” (four in the verb), while three refer to the indulgence of one’s human nature. Both of these are also labeled “slavery” (douleia) or “bondage/imprisonment” (desmos). The verb only appears 6x.

It is important to consider, then, from what the Lord’s people are “set free”, how this is accomplished, and to what end, or for what purpose freedom is granted.

Here, Jesus’ discussion in Jn.8:30-36 is normative. Notice that he is speaking (v.30) to “the Jews who had become faithful to (trusted) him.”, but saying that in order to be his disciples (W.S.#51), they need to “continue” or “remain” (meno – W.S.#58) in his word (W.S.#66). This will result in their becoming acquainted (gnosesthe— W.S.#29) with the truth (#26), which is then represented as the agent of their being set free (v.32).The substitution of “the Son” (v.36) as that agent foreshadows Jesus’ statement in Jn.14:6, in which he asserts that he is himself the personification of “the Truth”.
To their protests that they have “never been slaves” – Come on guys! Have you forgotten Egypt? Or the present occupation by Rome? – he explains that slavery (v.34) also exists where people habitually choose their own ways above God’s instructions.

Paul picks up the same theme in Rom.6:16-22: one must simply decide whom or what he will obey. “Freedom from the law” does not mean flaunting all regulation, but rather, subjection to a much higher law, which James calls “the perfect law of freedom”! (Jas.1:25, 2:12). “Freedom/liberty” is not personal autonomy that grants a license to “do your own thing” regardless of its effect on anyone else. It is the privilege, by enlisting in Jesus’ Kingdom, to learn to “do his thing”! This is the true “land of the free and home of the brave!”

The same idea appears throughout the letter to Galatia, with regard to the Jewish Law. In both cases, the call is to freedom from oppressive slavery, whether to one’s own whims or to a detailed legal system, into what Paul terms (Rom.8:21) “the glorious liberty of the children of God!” Or, as he put it in Col.1:13, from the power of darkness, into the Kingdom! Discipline and discretion do not inhibit, but rather enhance true freedom!

It is also significant that people – as well as all creation – need to be set free from their “natural condition” – whether (Rom.8:12) simple mortality (“decay”), “natural things” (Gal.4:8) (animism?), enslaving power systems (Gal.4:9), or “the flesh” (human nature) (Gal.5:13, I Pet.2:16). One’s natural inclinations are not acceptable excuses for unacceptable behavior, but slavery, from which any genuine representation of the Good News offers release and freedom!

How is this deliverance to be accomplished? By “continuing to live in my (Jesus’) word”(Jn.8:31); by “acquaintance with (him who is) the Truth” (Jn.8:32); by “the Son setting you/us free” (Jn.8:36); by the sovereign decree of the king (Gal.5:1); by “the law of the Spirit of life in Christ Jesus” (Rom.8:2); by “presenting your/our selves to him for obedience” (Rom.6:18,22); and with the help of the brotherhood into which we are “baptized into one Body” (I Cor.12:13) – the Body of Christ!

And to what end is all this directed? “The glorious liberty of the children of God!” (Rom.8:21). This liberty enables people to “become servants/slaves to each other, out of love,” (Gal.5:13); “as free people, not using freedom as a cover-up for wrong, but as God’s slaves” (I Pet.2:16); as Paul testifies, “For although I was free from all, I made myself a slave to all, in order that I may win more” (I Cor.9:19) – the only genuine “evangelism”.
Best of all, this freedom does not entail the forcible abuse or subjugation of any person or group; no compulsion, no destruction of life or livelihood. Everybody wins!
Remember that “Where the Lord’s spirit is, there is freedom!” (II Cor.3:17) may well have been written from jail! By a man who saw himself as incredibly free!
“Stand fast, therefore, in the liberty with which Christ has set us free! And don’t be subjected again to the yoke of slavery!” (Gal.5:1) ANY kind of slavery!

Basically, freedom from all other bondage or obligations enables Kingdom living, after the pattern established by the King.

“If the Son will set you free, you will actually be free!” (Jn.8:36)
Thanks be to God!

In the last study, we considered Jesus’ primary call to prospective disciples: simply to “follow” him. Once that choice is made, however, questions remain, even – perhaps especially – for folks seriously committed to faithfulness. “Following” usually assumes that one is going somewhere. Where are we going? How shall we get there?
In asking this, we are in good company. The early disciples were just as confused as we.

Perhaps the clearest understanding of the use of hodos, “the way”, among early followers of Jesus can be gained from an examination of his conversation with Thomas and Philip, recorded in John 14:1-16. Both disciples are thinking in concrete terms: “If we don’t know where we are going, how can we get there?” indicates that Thomas is focused on a destination (as are so many today, who can think of no goal but “getting into heaven”), and Philip is focused on an official “introduction” – or maybe some sort of high-powered “spiritual experience” – with the Father – “the really BIG guy”. Jesus, recognizing that both have totally missed the point, gently corrects them. “I AM the Way”, he explains. “It’s not about going anywhere, Tom – it’s about sticking with me!” And “Phil, open your eyes and look! Don’t you get it? All that I AM, and all I’ve been doing, shows you the Father!” The critical key to this whole discussion is Jesus’ use of “I AM” (See W.S.#17)

The point he is trying to make, for them and for us, is that he himself is not only the Leader and Guide, but also both the journey and the goal! And to this end, he makes use of a very ordinary word, in an extraordinary way. Although there are nine other words also translated “way”, none used more than twice in the New Testament, they add nothing of significance. “Hodos”, used 83 times in the New Testament, is the one that deserves the focus of our attention.

Classically, hodos was used in three primary ways: of place : a road or highway, or the course of a river; of action : a trip, journey, or sea voyage; and metaphorically: of one’s culture, manner of life, intent, method, or system. With prepositions, it could indicate (with pro) “on the way, forward, profitable, or useful”, (with kata) “along the road, or by the way…”, and with a prefix (parodos) – only a single NT use – “along the way.”
20 of the NT uses refer simply to a physical road or pathway, and 15 to a trip somewhere, although some of these may fall into both of those categories.

The 8 references to “preparing the way”, although describing the actual road construction that was done in honor of a conqueror or royal personage (remember that first century Roman road-building rivaled modern highway construction, and lasted longer. Some of those roads are still in use!), clearly intended more far-reaching preparations, as intimated in Lk.1:76-78 and later references to the ministry of John the Baptist. The goal is not just a smooth highway, but “a prepared people, ready for the Lord.”(Lk.1:17)

Most significant for our purpose are the “metaphoric” uses of hodos. References to a way of life, or cultural norms, may be seen in Mt.10:5, Ac.14:16, and Rom.3:16, speaking of the behavior of “the nations” (W.S.#62), or of unfaithful individuals (Ac.13:10, Jas.1:8, 5:20; II Pet.2:15, Jude 11), as well as in a more positive sense: “the way of peace” (Lk.1:79, Rom.3:17), “the way(s) of God” (Mt.22:16, Lk.20:21, Ac.18:26, Rom.11:33, Heb.3:10, Rv.15:3), “the way of righteousness/justice” – W.S.#3 – (Mt.21:32, II Pet.2:21), “the way of life” (Ac.2:28), “the way of salvation” – W.S.#5 – (Ac.16:17), “the way of truth” – W.S. #26 – (II Pet.2:2, 2:15).
But even these pale in comparison to the transformation effected by the Lord Jesus.

The crucial statement referenced above in John 14, is preceded by another: “You all know the way where I am going.” (v.4). Not only had they been watching and participating in Jesus’ “way of life” and conduct for the past three years, but he had continually been trying to prepare them for what lay ahead. Although he had warned them repeatedly of the trauma of his rejection and execution by the very people who should have welcomed him most eagerly,(with none of the modern theological jargon that accompanies such subjects today), that was not the focus of these final hours.
Rather, (Jn.16), it is the benefit that would accrue presently for faithful disciples as a result of his “going to the one who sent me” (16:5), “going to the Father” (16:9), and the enabling they would consequently receive from the Spirit, to continue following the Way he had showed them

This, I am convinced, is among the primary reasons why subsequent followers became known as “people of the Way.” This designation appears all through the Acts account of the early church– from the folks Paul pursued to Damascus (Ac.9:2, 22:4, 22:14), to Priscilla and Aquila instructing Apollos (Ac.18:25,26), and even used by their opposition in Corinth (Ac.19:9) and Ephesus (Ac.19:23). These emphasize that the new movement was a way of living, not merely a “philosophy” or a “new religion” as the Areopagos Council assumed (Ac.17:19-32).

The first century Roman Empire was a pluralistic society at least as broad as our own. “Gods” were plentiful, and frequently added (for insurance?). They only required an occasional offering to remain beneficent, so nobody minded. The “powers that be” didn’t really care much what anyone “thought” or “believed”, as long as they behaved according to the emperor’s demands – which of course included accepting him as a superior part of the pantheon, and offering incense to him as well. It was transformed lives, subject only to an authority much higher than his, that they could not handle.

And that is an accurate description of “the Way.”

So really, these two studies are simply two perspectives on the same principle. To “follow” the Lord Jesus is to continue along “the Way” – in his company, according to his instructions, and toward the unity with him, with his Father, and with one another for which he prayed (Jn.17).

His “I AM the Way” is the only answer to our puzzled queries of “where?” and “how?”

May we help each other to follow faithfully in the Way.

Having started the publication of Word Studies a couple years ago with a consideration of the word, pistis, usually translated “faith”, and its corresponding verb form, pisteuo, usually rendered “believe”, and discovered in the process that neither of these words is accurately understood by those English equivalents (please see W.S.#1), it seems appropriate to me to begin this second series with an examination of the only invitation that Jesus is ever quoted as having issued to prospective disciples: “Follow me!” We have not a single record of his having handed anyone a list of “doctrines” to which he required them to subscribe; not a word about the desperate condition of mankind, nor about how he proposed to remedy it. Even if the traditional translation “believe” is used, on the few occasions when Jesus speaks of “believing”, the direct object is simply “me” (himself), and not “this or that about me”. His more usual invitation is graciously beautiful in its simplicity: “Come and see!” and “Follow me!”

This study should be viewed in tandem with #55, “Following Instructions”, which is an important corollary. But that is for the already committed. Here we will look at “following” from the perspective of one considering “faithfulness” (the better translation of pistis), which intends “personal loyalty”, as opposed to mere intellectual assent to a body of propositions. Far too often, that essential element is lost in intricate “theological” arguments – but loyalty to Jesus and his Kingdom is all that he asked.

Historically, akoloutheo included many of the nuances shared by various English uses of “follow”: L/S lists “to accompany a person, to be guided by a person or principle; to be consistent with, to be in logical sequence (as in argument or debate); to be part of someone’s retinue or train, to render obedience or conformity to a superior.”

Of its 90 New Testament appearances, the vast majority (60+) refer simply to physical accompaniment, whether by curious crowds or devoted disciples. But Jesus’ calls to various disciples and others, (Mt.8:22, 9:9, 19:21, 27, 28; Mk.8:34,10:21; Lk.5:11, 27, 28; Jn.8:12, 12:26, 13:37), clearly have a much deeper commitment in view. Especially obvious is this sense in Mt.10:38, 16:24; Mk.8:34, 10:21, where Jesus connects following him with self-denial (#68) and cross-bearing (#34), and Jn.10:4, 5, 27, where following is cast in the intimate, trusting, protective relationship between sheep and shepherd, and thus carries considerably more freight.

Those who responded to the call to “follow” Jesus did accompany him on his travels; they also were deputized to extend his work. “Following” became an apprenticeship, for the task of continuing his work after his departure. Jesus’ parting instructions quoted in John 14-16 clearly assume that the torch is being passed to those who have been “following.”

Akoloutheo frequently appears with prefixes, in which case it is also exclusively rendered “follow”:
exakoloutheo – I Pet.1:16, 2:2, 2:15, referring to a negative sort of conformity
epakoloutheo – Mk.16:20, I Tim.5:10, I Pet.5:21, I Tim.5:24, with a much more positive sense of accompaniment or conformity
katakoloutheo – Lk.23:55,Ac.16:17, simply physically following after someone
parakoloutheo – Mk.16:17, I Tim.4:6, II Tim.3:10, Lk.1:3, implying attainment, understanding, and companionship
sunakoloutheo – Mk.5:37, Lk.23:49, also physical accompaniment.

Interestingly, the gospels do not use either of the other two words also occasionally rendered “follow” in the epistles, except for the single appearance of dioko (usually – 28x — translated “persecute” ) in Lk.17:23 (a very poor translation). There, Jesus is instructing the faithful to neither join (apelthete) nor persecute (dioxete) – thereby implying that they should simply ignore — the “world-enders” who pretend to have inside information about his return.

Classical uses of dioko included “to pursue or chase, as in hunting or warfare; to seek diligently, an object, a goal, or a lover; to drive or chase away; legally, to prosecute; to pursue an argument; to persecute.”

The ten occurrences of dioko in the epistles which are traditionally translated “follow” – Rom.9:30,31, 14:19; I Cor.14:1; Phil.3:12,14; I Thes.5:15; I Tim.6:11; II Tim.2:22, Heb.12:14 – refer to the determined, deliberate pursuit of some aspect of faithfulness.

Mimeomai (II Thes.3:7,9; Heb.13:7, III Jn.11), also occurring only in the epistles (English cognate, “mimic”), refers to following (copying) exemplary faithfulness.
Classical usage, besides mimicry, included “portrayal as an actor, or to use as a model, to emulate.”

Perhaps we may safely assume that these latter admonitions – to be serious about “pursuing” various elements of a faithful life (what is good, justice, faithfulness, love, peace, holiness, spiritual gifts), and to seek to “imitate” those whose maturity in faithfulness sets a commendable example – are addressed to folks who have already responded to the call to “follow.” The epistles, after all, are not “evangelistic tracts” as they are sometimes represented, but instructions written to existing brotherhoods, for their life and interaction together.

Interestingly, mimeomai is the only one of the three to have a noun equivalent (mimetes –“follower”) in the New Testament. Paul urges his readers to “be followers of me”, “of us”, “of the churches”, “of God”, and “of what is good.”

In the gospels, those who respond to the Lord’s “Follow me” are thereafter termed “disciples” (#51).

Paul elsewhere calls them “saints” (#32) – people unequivocally committed as the exclusive possession of God.

And describing one of the joyful assemblies singing praises around the throne (Rv.14:4), John identifies the participants as “those who follow the Lamb wherever he goes!”
This surely incorporates all the fullness of the idea of “following” — personal loyalty, total commitment, constant presence, patterning, and obedience.

May we “earnestly seek” to be numbered among them, and to cultivate the increase of that celebratory throng!

Hello, folks.

I need to share with you what I think is perhaps the best statement of Jesus’ call that I have ever heard, which was made by the brother who had the message yesterday at church.  Referring to the plight of the unfortunate folks who had fallen victim  to the claims of the most recent “world-enders,” Jim reminded us, “Jesus did not call people to a future destination to be anticipated, but to a journey in which to participate, together with him.”
I think that pretty well says it all.

A couple weeks ago, I had been asked to share, as well.  I did not summarize it as well as he.  But I will include that as well.  If you have read Citizens of the Kingdom, some of it will sound familiar;  and I have inserted references to some of the preceding word studies.  Here is the text:

May 8, 2011
Jim’s recent emphasis on various aspects of the Kingdom of Jesus has been tremendously encouraging.  He is in excellent company: that theme, along with the evidence of Jesus’ resurrection, was the primary content of the message of the early church – as well as the major reason for their persecution – as it was also for the 16^th century Anabaptist brethren who tried to follow their lead, stating unequivocally, “We acknowledge no superior but the Lord Jesus, and no creed but the New Testament,” and expecting that the primary function of their brotherhood was to help each other to live in faithfulness to his Kingdom.

 I want to try to endorse this emphasis today, from two perspectives: a brief overview of the primacy of the Kingdom itself, and an exploration of what Kingdom citizenship entails. Every point would be well served by further study as a group. This is intended only as a beginning – a jumping-off place.

Throughout history, as well as today, one outstanding indicator of the difference between observable, practical Christianity – a mutual effort at faithfulness – and the theoretical, doctrine-driven, “pie-in-the-sky” version – concerned primarily with sorting who is “in” and who is “out”– , is the understanding that a group promulgates of the Kingdom of God: you can easily tell, by whether they speak of it as a present reality or a future dream.

 The Biblical balance is skewed heavily in the direction of the present reality.  It started at the very beginning of Jesus’ ministry. Actually, it started at Creation, but that would keep you here too long. Some Old Order groups start every sermon with Creation – but they spend all day at it, and bring their lunch! Immediately after his baptism by John, Mark tells us that “Jesus came into Galilee preaching the good news of the Kingdom of God, saying, “The time HAS BEEN fulfilled; the Kingdom of God HAS ARRIVED!” (1:14,15)

He explained it further in his “inaugural address” (Lk.4:18-21), as providing “good news to the poor, release to the captives, sight to the blind, and freedom to those broken by oppression”. He announced (the word is the same as what is translated “herald” – the task of a news anchor!) “TODAY this HAS BEEN FULFILLED in your hearing!” It only takes third or fourth grade English to realize that “has been” refers to something that is already present.

Later,he outlined the “constitution of the Kingdom” in Mt.5,6,7 and Lk.6.

More than half of his recorded parables refer to the Kingdom, many of them introduced with “The Kingdom of God IS like…” (NOT “will be”). And in the Acts passage that was read this morning, (Ac.1:1-8) it was also the content of the “graduate course” that Jesus conducted for his disciples in the period between his resurrection and his ascension – that is, the period we are in right now – : “He presented himself ALIVE to them during 40 days, talking about the Kingdom of God.”

He had put it very plainly before, in Lk.16 and Mt.11, “The Law and the Prophets were in effect UNTIL JOHN, and since then , the Kingdom of God is being proclaimed!”
THE KING HAS ARRIVED! THE KINGDOM EXISTS wherever the authority of the King is recognized.

 A powerful example is seen in the Lord’s prayer – which I’m quite sure was never intended to be a rote memorization to be recited, but to encourage our participation, together with the Lord Jesus, in the basic ingredients of the Kingdom (W.S.19,20,21). The Kingdom exists and flourishes where and when God’s name (his entire personality) (W.S.24) is recognized as holy (W.S.32)– belonging uniquely and exclusively to him – and where presently doing his will  (W.S.12) is the deliberate choice of his people. This is already the case in heaven – his people are called to model it as well as to pray for it on earth: in other words, we are called to incarnate the Kingdom.

Jesus corrected the eschatological expectations of the disciples, who were still hung-up on the restoration of Israel, explaining that the Kingdom will be established and grow as the Holy Spirit enables his people to spread its influence.

 The whole rest of the NT describes that Kingdom in action. There are no cut-and-dried definitions. Its forms vary with the situation. Only two things are certain and inviolable: THE KING IS IN CHARGE, and a radical difference in lifestyle is expected. The people of God are not merely asked to adopt a slightly sanitized substitute for the sordid situation of their surrounding society. The change is enormous – variously described as the change from death to life, from foreigners to citizens, from captive slaves to a ransomed, free people.

 This is a Kingdom different from anything the world has ever seen. Sadly, through the ages, most folks who say they “believe” (W.S.1) in Jesus have preferred to defer any observable difference to a future heavenly paradise, and not be bothered with it now. But please consider: Is it not possible that, had the Lord Jesus confined his remarks to ethereal, theoretical talk of heaven and hell, he would very probably never have so incurred the wrath of the authorities, both religious and political? They felt their authority threatened in the present, not the future. His opponents understood far better than we, that in the Kingdom of which he spoke, nothing is familiar and manageable. Nothing is under the control of those who are used to exercising control. There is only one King – and his authority is absolute. IN THIS LIFE – not just the next.

 Furthermore, Jesus was not talking about a revolution, as some have suggested, all through the centuries. Revolutions never solve – or even address – any real problems. A revolution only changes the cast of characters in an oppressive power system, reversing the role of oppressor and oppressed. Jesus is out to rearrange the entire structure of things so that there exists no oppressive power structure. His citizens function together as his Body (W.S.84), of which he is the only Head!
I have scratched the surface of this assignment in a small study-guide, ( Citizens of the Kingdom) which is still waiting for folks to try it out and improve on it. Would love to find a few volunteers! What, exactly, is involved in becoming a part of the Body of Christ?

 The idea of citizenship (W.S.100) was well understood by first century folks. Rome conferred citizenship upon select allied cities (among which were Philippi, Tarsus, and other major centers) and their inhabitants, as well as to people who had served the state. Even a slave could gain citizenship, if his freedom was attested by his master before a magistrate.
Citizens had legal rights not afforded to others and Paul asserted those rights on occasion – in Philippi, Jerusalem, and Caesarea.
But the New Testament proclaims a citizenship far beyond that offered by Rome. – there is a wonderful description in Eph.2:11-22. Right in the middle, v.19, is the key:

“Now, therefore, you all are no longer strangers and temporary residents, but you are fellow-citizens with God’s people, and members of God’s household.”

The citizenship conferred by our King, although vastly surpassing anything the nations of the world can offer, nevertheless bears some similarities to other forms of citizenship.
Even on a worldly plane, it is a weighty decision to change one’s citizenship, one that should not be taken lightly nor made impulsively. One is wise,if not legally bound, to live in a country for a while, to become familiar with its customs and laws, before taking such a step. Likewise, no one should ever be rushed into the Kingdom!!! A citizen needs to be fully apprised of what he is getting into! People recruited in campaigns more closely resembling “scalp-collecting” than Kingdom advocacy, rarely become active, productive citizens.

 There is nothing wrong with living in a country as a visitor or foreigner. People go to another country for a variety of reasons.  There are tourists – and turistas. We learned the distinction from a friend in Mexico, years ago. When Jose remarked, “Ustedes no me parecen turistas”, (“You all don’t seem like tourists to me!”) we recognized it as a complement.  “Turistas” are the overbearing, complaining, arrogant folks who loudly criticize everything unfamiliar.
Tourists go to learn, appreciate varied friendships, and even may adopt some of the ways of their host country.  However, even these, with their much healthier attitude, do not usually make the commitment of citizenship. They retain sovereignty over their own way of life. They are free to choose where they will and won’t conform. That is not wrong. But full citizenship demands a renunciation of that autonomy.

Some folks go into a country as entrepreneurs – for what they can get out of it. They will adapt only to what contributes to their own perceived profit, and don’t much care about their effect on the local citizens. There are entrepreneurs in the Kingdom as well.

Some enter a country deceitfully, with a goal of its detriment, or even its destruction. John, Paul and Peter all warned of these in the Kingdom.

Then there are those who enter as refugees. They really didn’t want to leave home, and did so only to escape war or disaster of some sort. They have no desire to become productive, contributing citizens – they only want a place to hide. Sadly, many have “entered” the Kingdom also only because they were threatened with destruction. Unfortunately, some folks call such threats “evangelism.” It’s NOT “good news!” It was not Jesus’ approach!

Jesus never threatened anyone! To the tax-collecting cheat, Zacchaeus, he simply said, “I’m coming over for lunch!” and the man’s life was radically changed. When Peter, who would have been a fine target for today’s so-called “evangelists”(W.S.43), called himself a “sinner”(W.S.7) and asked the Lord to go away, his response was simply, “Come on, Peter, I have a job for you!” If only those who are called his followers would follow that example!

 Our King, in recruiting citizens for his Kingdom, called folks to become participants in a new and wonderful life, in company with the King, and others he had called. They were not turistas, tourists, entrepreneurs, or refugees, but members of his citizenship class!

 The responsibility of a foreigner in a country is minimal. He has no obligation to other citizens, nor they to him. But the true content of Jesus’ offer is full citizenship. No one is a citizen alone. He shares both privilege and responsibility with every other citizen.  He pledges support and allegiance,   renouncing every other loyalty and receives the protection of his Sovereign.

Acknowledging Jesus Christ as “Lord and Savior”(W.S.4), for first century followers, was a far cry from the required password or the creedal recitation it has become in subsequent generations. It was a powerful declaration of absolute allegiance to Jesus’ Kingdom – a declaration that could, and frequently did, cost the life of the person involved! These were titles that the Roman emperors, drunk with power, reserved for themselves, as symbols of their overtly-claimed deity! Applying either of those terms to anyone but the emperor was treason – punishable by assorted forms of gruesome death. One could only persist in that declaration of loyalty by the power of the Holy Spirit, as Paul noted in I Cor.12:3.

 Remember: The Kingdom is not a democracy, in which one can participate minimally, enthusiastically, or not at all, at his own discretion.
A King is an absolute ruler. What he says, goes.
Kingdom citizens have no concern for “equality.” Their goal is much higher. They are to become ONE, just as Jesus and his Father are.(Jn.17)

The Kingdom is not a place to “find yourself”. That search belongs to the old creation, where self-centeredness quickly became the original sin. The New Creation was engineered by the One who spoke of “losing, denying, disowning” the tyranny of “self” in favor of being built into the body of the King.

The Kingdom is not an institution, with hierarchy and flow-charts. There is ONLY ONE SUPERIOR.  All the citizens are members of his family – of his own Body! (another good study!)

   Consider very carefully, then,as you contemplate the King’s offer of full citizenship. The Kingdom  has been a long time in the building, and it is not finished yet.
Study the blueprints carefully, and only then decide. The blueprints of the Kingdom were drawn by the Supreme Architect of the Universe – the same Architect who also set the standards for the building code. His specifications are not subject to revision.

 As Paul reminded the folks at Corinth, “The Kingdom of God does not consist of talk, but of power” — the present-tense experience of the power of the Holy Spirit, which we will celebrate in a few  weeks.
The Kingdom is not an idea to be argued, but a life to be lived!

We also have the assurance (Heb.12:28) that when everything else is shaken apart, this Kingdom WILL STAND.
Clearly, there is “more in store” for those who choose ways of faithfulness. The future is not irrelevant. It simply is not the only, or the main, consideration. It holds indescribable promise – the culmination of the citizenship class.
BUT UNTIL THEN – we already have a King to honor and obey, and fellow-citizens of his Kingdom with whom to learn to reflect his very being!

There are only two requirements:
to acknowledge the King as our only sovereign,
and to follow his instructions TOGETHER.

 The citizenship class always has room for more. There are no restrictive quotas. The King is still recruiting citizens for his Kingdom.

Good morning, folks.

Dan has put the first index, including all major English words treated in the first 100 word studies, on the “Index” tab which you can access from the home page.

All you need to do is go down the alphabetical list, and click on the number (which corresponds to the Word Studies), and it will take you there.  Try it out.  We think it should make it much easier for you to find what you are looking for.

We will need to do more research to provide the same for the Greek words — we need to find a Greek font that the WordPress system will accept, and then re-do the work.  The list is much longer, as well.   Hang in there, and that will eventually happen too!