BITE SIZE BIBLE STUDIES

[GARY WALKER]

SUNDAY AND THE SABBATH
The observance of days is a test to the entire teaching within the Dispensation of Grace. This subject is by no means a question as to what the Bible "says" but rather a question as to whether we will set aside our preconceived ideas, opinions and ignorance so as to be "Rightly dividing the word of truth" (II Tim.2:15). The reason this subject is of such importance is because 1) It is essential for a proper understanding of grace, 2) It involves a dangerous heresy, 3) It is also the foundation for national, state, and local laws "controlling" certain days for religious purposes, these being generally known as "blue laws".

THE SABBATH
As we read through the Bible many are surprised to find that there is no mention of the observance of Sabbath from Adam to Moses. Many would have you believe that during this period of over 2400 years those in a right standing with God observed the Sabbath, but there is not the first mention of any such practice prior to Moses. Those teaching Sabbath observance will usually take you to Gen. 2:1-3 to "prove" their "private interpretation" ( II Peter 1:21 ). They will try to make this passage trans-dispensational. To teach that this is the establishment of Sabbath keeping for all ages is pure supposition – not revelation. There is no such teaching in this passage, as it stands, where it stands and there is not one example of a seventh day Sabbath observance from Adam to Moses. Even Job, the outstanding saint of the Old Testament has no reference at all to the keeping of a Sabbath. We find that the Sabbath was not made known until the law was given at Mount Sinai (Ex. 20:9-11).
"Thou camest down also upon mount Sinai … and madest known unto them thy holy sabbath … by the hand of Moses thy servant:" (Neh. 9:13, 14).
Old Testament saints could not possibly have observed the sabbath prior to this time if it had not been made "known unto them." So, clearly the first 2400 years plus were without the observance of a Sabbath ordinance.
The Sabbath was a sign between God and Israel. "And the LORD spake unto Moses, saying, Speak thou also unto the CHILDREN OF ISRAEL, saying, Verily my SABBATHS ye shall keep: for it is a SIGN BETWEEN ME AND YOU …" (Ex. 31:12, 13 – also see verses 14-18 and I Cor. 1:22).
It was not a sign between God and the Gentiles, or God and the Body of Christ, but God and Israel! The Sabbath observance was limited to the land of Palestine and to God’s nation Israel. We must learn to make a difference where God makes a difference.
If one is to keep the law of the Old Testament Sabbaths, one must observe many different days. Besides the weekly "seventh-day Sabbath" there were at least fifteen fixed dates for Sabbaths.
The Sabbath, under the law, was without a doubt a day of rest. There was to be no food preparation, no leaving the house, no buying, no selling, no fire, and no journeys (c.f. Ex 16:29; 35:2-3; Num 15:32-36)!
THE DISPENSATION OF GRACE.    During the period of grace (Eph. 3:2; Col. 1:25), the law, as a rule of conduct , is not once applied to the believer. We find the Sabbath mentioned nine times in the books of Acts, a transitional book, in reference to the twelve in the Kingdom Church and without the "revelation of the mystery" which was given to Paul. During this unique period Paul himself took advantage of the Sabbath to share the gospel (I Cor. 9:20 ). But when you get to the Pauline Epistles which constitute the body of truth for this age (Rom. 2:16) there are only two references to the observance of days.
"Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; nut the body is of Christ" (Col. 2:16, 17).
"… How turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days, and months, and times, and years" (Gal. 4:9-10).
In these two passages we learn that all holy days were simply a "shadow of things to come" and that Paul even refers to them as "weak and beggarly elements".
The Sabbaths will one day be restored ( Matt. 24:20; Isa. 66:23; Ex. 31:16; Heb. 4 ). The restoration will come after this age of pure free, complete and abounding grace.

SUNDAY
Among the most destructive heresies of our day are those that are a result of mixing law and grace. (How many churches, groups, and denominations even try to do this with salvation (Eph. 2:8, 9)? A fine example of such wresting of the scriptures (II Pet. 3:16, 17), for which we are to beware, is the so-called "Christian Sabbath." This is the teaching that the Old Testament observance of the "seventh-day Sabbath" has been somehow transferred to a "first-day Sabbath." This is taught and practiced in many denominations with different degrees of "bondage" attached (Gal. 4:9, 10), when the fact of the Pauline epistles is that the believer in this dispensation has no divinely decreed day of observance. No day is holy in itself – all days are alike. A day or anything else is holy only by divine decree. No such decree appears anywhere in those epistles written by Paul. Paul did preached to an assembly at Troas on the "first day" ( Acts 20:7). It should be noted here that the meeting was at night. Paul also gave instructions on giving to the Corinthians and they seemed to have had the "first day" as a meeting day (I Cor. 16:2).
At this point it should be made clear that if feasible the "first-day" meeting would be a good choice because of the example set forth, but that there is no commandment or teaching to make this day binding. We can meet together with the saints anytime there is opportunity.
There is the teaching that Sunday is the Lord’s Day. This is clear speculation and "traditions of men" (Mark 7:13; Col. 2:8). There is absolutely no such teaching found anywhere in the Bible! The Lord’s Day (or Day of the Lord) is actually a prophetic day starting at the end of this age. For further study on the Day of the Lord see: Rev 1:10; Isa. 2:12; 13:6-18; 34:8; Jer. 46:10; Amos 5:18-20; Joel 2; Zech. 14; Mal. 4:5, 6; I Thess. 5:2; II Pet. 3:10.

In closing let us say that: 1) the "first-day" is by no means a day to be enforced on any person, believing or unbelieving. 2) The "first day" is not subject to any special rule (Acts 15:10), and if it were, where is it? 3) There must always be grace and charity incorporated into doctrines (I Cor. 13; Rom. 14). 4) This topic is essential in understanding God’s new order for today (i.e., the dispensation of the grace of God.)
The truth presented here should not be used as an excuse for not joining the saints for fellowship and the study of God’s word. There are many good, sound reasons why the believer should regularly attend a Bible-believing local church. But the mistaken idea that Sunday is holy should not be one of those reasons.

by – Clyde L. Pilkington, Jr.

[GARY WALKER]

Instruction For The Sick: A Dispensational Consideration
By Clyde L. Pilkington, Jr.

"Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities" (I Timothy 5:23).
In this verse we find a remarkable instruction given by Paul the Apostle, to Timothy. The dispensational light which is given by this passage on sickness is often overlooked! Timothy, according to this scripture, was plagued by stomach problems and "often infirmities." These could have been easily relieved under the program of the kingdom (i.e., that of the twelve apostles) and in the early transitional ministry of Paul. But in Paul’s latter ministry, after having received the full knowledge of the mystery, he no longer had such powers ("Trophimus have I left at Miletum sick" II Timothy 4:20).
Paul’s instruction to Timothy was not:
1. That he had sinned and needed to confess his sin to be healed.
2. That Satan had inflicted this upon him and that he must "deny it".
3. That his faith was weak or lacking and that if he would only believe God’s promises and pray the "prayer of faith" that he would receive deliverance from his sickness.
4. That he should call for the elders of the church (he was one!) and have the anointing with oil.
5. That his healing was in the atonement and that he was to "claim it".
6. That he should use special handkerchiefs or aprons.
7. That he should get into a "healing line".
8. That he should simply "pray about it".
NO! Paul gives Timothy only one piece of instruction: Paul prescribed the common medicine of that day - wine. (It must be remembered that Luke, the beloved physician, was a companion of Paul. It is possible that Luke influenced Paul's advice to Timothy). Paul prescribed medicine. Did you see that?
". . .use a little wine. . ." (I Timothy 5:23)

Paul’s instruction was for medical attention to be given to the weakness and frailty of Timothy's body. Paul gave no further hope than that which could be received through medical resources. Does that seem strange or "unspiritual" to you? What happened to the ministry of Paul? A new order (or dispensational change) had completed it’s transition and was now in full operation. No longer was the attention of the believer placed upon the physical aspect, with it’s many miraculous signs, wonders and healings, but now was focused upon that which was real and lasting - the eternal, the unseen.
"While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal" (II Corinthians 4:18).
"Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God," (Colossians 3:2-3).
We can learn much from Paul, our pattern (I Timothy 1:16), and our apostle (Romans 11:13). We learn from him that deliverance is not the answer to our physical infirmities.
"And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in My infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities. . ." (II Corinthians 12:9-10).
". . .I have learned, in whatsoever state I am, therewith to be content. . .I can do all things through Christ which strengtheneth me," (Philippians 4:11,13).

[GARY WALKER]

BORN AGAIN  John 3:1-10 
Clyde L. Pilkington, Jr.
 
"Born Again," and "The New Birth," are among the many popular terms used by a majority of believers. Some have brought us into question for our disuse of such terms in relation to God’s message for today. Although we do understand that these are used by many of our dear brethren as synonymous with salvation, we believe that they have a limited application, being used for the nation Israel and therefore are not "present truth.’ We are fully aware, as we write this article, that some will view us as extreme or accuse us of being "caught up" with simple semantics. We understand such a reaction, for once the keystone of our own ministry was, "Ye Must Be Born Again."
It is most interesting that this term finds it’s limits within the writings of John arid Peter, the Apostles of the Circumcision; and that Paul, the Apostle of the Gentiles, is careful never to use this term in his epistles. This is not to deny the fact that we, as believers, have been regenerated (Eph. 2:1) because salvation is a recent possession with which every believer, by God’s grace, has been blessed. But don’t YOU find it strange that Paul, in all of his God inspired epistles does not even once use these specific terms? How could he carry on such a God appointed and approved ministry having omitted these from his doctrine? And isn’t Paul the believer’s pattern (I Tim. 1:16), and shouldn’t this pattern extend to our doctrinal terminology (If Tim. 2:2)? Or does it really make little difference what words we use? Do you allow Paul the disuse of these terms which belonged to the Apostles of the Circumcision? Would YOU allow us such disuse? How true is the statement of Scofield, "In his [Paul’s] writings alone we find the doctrine, position, walk, and destiny of the church" (SRB page 1252). The term "Born Again," used by Peter and John, represent Old Testament truth. This can be seen in the statement by Christ: "… Art thou a master of Israel, and knoweth not these things?" (John 3:10).

Contrary to what many believe, Christ was not teaching anything new to Nicodemus; rather, Nicodemus should have known about what Christ spoke. How could he have known? It was Old Testament doctrine (Ezek. 36, 37; Isa. 66). Many in Israel were trusting their first birth (i.e., that they were covenant children of Abraham, Jews – Matt. 3:9), and Christ was dealing with this chosen people concerning His New Covenant and Rebirth of this favored nation – of which they could be a part. This was a ministry to Israel. Christ was exclusively their minister at this time (Rom. 15:8; 9:4, 5; Matt. 1:21; 10:5-6; 15:24) and the alien Gentiles were without him – not being covenant children by birth (Eph. 2:12). We therefore believe that it is incorrect to preach a message which was intended for a covenant people and bear it to those who are "dead in trespasses and sins." Ours is a gospel of reconciliation (II Cor. 5) which is purely of grace, without any regard to one’s birth, and should be carefully (in the Pauline pattern) separated from the Jewish message of which being "Born Again" is a part. John’s gospel is distinctly Jewish (as are the synoptics) and has no direct hearing on the Body of Christ. (Why not request our brief study on the nature of the Gospel of John?)

It is also important to notice the usage of the plural pronoun in "Ye must he born again" rather than the singular "Thou must be born again." This new birth was directed toward a group. This group was the nation of Israel.
In our study of Scripture we must learn to make right division (11 Tim. 2:15), leaving doctrines where they belong (i.e., where God placed them). We must not lower the glorious high calling of the Body of Christ by mixing teaching from the other dispensational workings of God.

[GARY WALKER]

The Deity Of Christ  or  Is the Lord Jesus Christ Really God?
by Clyde L. Pilkington, Jr.

The Bible says that there is only one true God (Isaiah 43:10; 44:8; 45:21-22).     Yet the Bible says that the Lord Jesus Christ is God (Isaiah 9:6; Matthew 1:23; John 1:1; 20:28; Acts 7:59; Hebrews 1:8; I John 5:20).
1. The Bible says that God only is to be worshiped (Exodus 20:2-5; 34:14; Deuteronomy 5:6-9; Matthew 4:10).
    Yet the Bible says that the Lord Jesus Christ is worshiped (Matthew 2:2, 11; 14:33; 15:25; 8:2; 28:9; Luke 24:52; John 5:23; Hebrews 1:6).
2. The Bible says that God only is to receive glory (Isaiah 42:8; 48:11, Jeremiah 13:16; Matthew 5:16).
     Yet the Bible says that the Lord Jesus Christ is given glory (John 1:14; 17:5; I Corinthians 2:8; Hebrews 1:3; I Peter 1:21; 5:10-11; II Peter 3:18; James 2:1; Revelation 1:5-6; 21:23).
3. The Bible says that God is the creator of the universe (Genesis 1:1; Psalm 8:1-3; 102:24-25; Isaiah 44:24).
    Yet the Bible says that the Lord Jesus Christ is the creator (John 1:1-3; Colossians 1:16).
4. The Bible says that the Bible is inspired by God (II Timothy 3:16; I Peter 1:21).
    Yet the Bible says that the Lord Jesus Christ’ Spirit did the work of inspiration (I Peter 1:10-11).
5. The Bible says that God is the only Savior (Isaiah 43:3, 11; 45:21, Luke 1:46-47; Titus 1:3; 3:4; Jude 25).
    Yet the Bible says that the Lord Jesus Christ is the Savior (Luke 2:11; Titus 1:4; II Peter 1:1; 2:20).
6. The Bible says that God only can forgive sins (Isaiah 1:18; 43:25).
    Yet the Bible says that the Lord Jesus Christ can forgive sins (Matthew 9:2-6; Mark 2:5-7; Ephesians 1:7; I John 1:7-9).
7. The Bible says that God is the redeemer (Job 19:25; Psalm 19:14; Isaiah 49:26; 60:16).
    Yet the Bible says that the Lord Jesus Christ is the redeemer (Romans 3:24; I Corinthians 1:30; Galatians 3:13; Hebrews 9:12).
8. The Bible says that God purchased us with His own blood (Acts 10:28).
    Yet the Bible says that the Lord Jesus Christ is the One who shed His blood (Revelation 1:5).
9. The Bible says that God was pierced (Zechariah 12:4, 10).
    Yet the Bible says that the Lord Jesus Christ was the One pierced (John 19:37).
10. The Bible says that the Jews tempted God in the wilderness (Exodus 17:2).
      Yet the Bible says that the Lord Jesus Christ was the One tempted in the wilderness (I Corinthians 10:9).
11. The Bible says that God is the Rock (Deuteronomy 32:3-4, 18; II Samuel 22:32; Psalm 18:31; Isaiah 17:10).
     Yet the Bible says that the Lord Jesus Christ is the Rock (I Corinthians 10:4).
12. The Bible says that God raised the Lord Jesus Christ Christ from the dead (Acts 2:24; 3:15; 4:10; 13:30; Romans 6:4; Colossians 2:12; I Thessalonians 1:9-10; Hebrews 13:20; I Peter 1:21).
      Yet the Bible says that the Lord Jesus Christ raised Himself from the dead (John 2:19; 10:17-18).
13. The Bible says that God is the First and the Last (Isaiah 41:4; 44:6).
      Yet the Bible says that the Lord Jesus Christ is the First and the Last (Revelation 2:8; 22:13).
14. The Bible says that the Lord Jesus Christ has the names and attributes of God.
A.  Immanuel – Isaiah 7:14; Matthew 1:23.
B.  I AM – Exodus 3:14; John 8:58.
C.  Almighty – Genesis 17:1; Revelation 1:8.
D.  Everlasting Father – Isaiah 9:6E. Immutable – Malachi 3:6; Hebrews 13:8.
F. Omniscient – Isaiah 40:28; Job 37:16; John 1:48; 6:64; 16:30; 21:17; Colossians 2:3.
G. Omnipresent – Jeremiah 23:23-24; Matthew 18:20; 28:20.
H. Omnipotent – Job 42:2; Matthew 28:18; Hebrews 2:8.

[GARY WALKER]

Did The Body Of Christ Begin At Pentecost?
By Clyde L. Pilkington, Jr.
Many Christians assume that the Body of Christ began on the day of Pentecost. Without ever stopping to prove why (I Thessalonians 5:21) they then move ahead to establish their doctrines concerning this dispensation with this as their key. Have you ever considered what actually took place on the day of Pentecost? What follows is a list of fourteen reasons why the church, the body of Christ, could not have begun at Pentecost.

(1) There was already a church in existence on the day of Pentecost (Acts 2:41, 47). This church was not the church which is His Body (Ephesians 1:22-23), because this was hid until it was revealed to Paul (Ephesians 3). This church to which the believers of Pentecost were added was Israel’s kingdom church, and was based on the confession of Peter that Jesus was the Christ (or Messiah). Peter was then given the keys to this kingdom church and power to "bind" and "loose" (Matthew 16:15-20; cf John 20:23).
(2) Peter preached the "Last Days" of Israel on Pentecost and not the first days of the church which is His Body (Acts 2:16-17).
(3) There is no indication in Acts 2, or anywhere in Scripture, that the Body of Christ is being formed on Pentecost.
(4) Pentecost was a Jewish feast day given in the Law of Moses (Leviticus 23; Deuteronomy 16). In the dispensation of the Grace of God there is no observance of days and they are spoken of as "weak and beggarly elements" and "bondage" (Galatians 4:9-11). Why would the Lord begin the church, the Body of Christ, on a feast day which He had for another economy?
(5) There was no casting off of the nation Israel on the day of Pentecost, as was necessary for the establishing of the Body of Christ (Romans 11:11-15, 32). On the contrary, the first real offer of the kingdom was made by Peter on Pentecost. The kingdom was not offered during the Gospels; it was only said to be "at hand." It actually was impossible for it to have been offered until after the New Testament was established by the death of Christ (Luke 17:24-25; 24:26). Christ must first have suffered and then have entered into His glory (I Peter 1:11).
(6) The Body of Christ is a joint body of Jews and Gentiles. Peter only addressed Jews at Pentecost. Notice the identifying phrases, "Ye men of Judea" (vs. 14), "Ye men of Israel" (vs. 22), "Men and Brethren" (vs. 29), and the "House of Israel" (vs. 36).
(7) Part of the Pentecostal celebration was the two wave loaves of Leviticus 23. They are attempted to be used by many dispensationalist as a type of the "Jews and Gentiles," but they cannot match the clear teaching of I Corinthians 10:17, which shows that the body of Christ is one bread.
(8) Part of the message that Peter preached on Pentecost involved water baptism as a requirement for salvation (Acts 2:38). Water baptism has no part in the gospel message committed to Paul for the Body of Christ (I Corinthians 1:17; Ephesians 4:5).
(9) On the day of Pentecost the promise of the Father to Israel was fulfilled. This was a spiritual baptism where Christ was the baptizer, and Israel was baptized into the Holy Spirit (Matthew 3:11-12; Acts 1:5). This spiritual baptism is quite different from the baptism of this dispensation of grace, where the Holy Spirit is the baptizer and the believer is baptized into the Body of Christ. The student of the Bible should learn to make a difference where God makes a difference. There are two different spiritual baptisms: one is to Israel’s kingdom church, the other is to the church which is His Body. One is associated with signs and wonders, and the other is not (I Corinthians 12:13; Romans 6:3-4).
(10) Pentecost was a fulfillment of prophecy (Acts 2:16, 33; 3:24), whereas the body of Christ was a mystery which had been kept secret since the world began (Romans 16:15; Colossians 1:24-26).
(11) If there was any dispensational change, the Apostles were completely unaware of it, for they continued at the Jewish Temple (Acts 2:46; 3:1, 3, 8, 11; 5:20-21, 25, 42).
(12) The Twelve and Israel’s kingdom church at Jerusalem also continued, throughout the book of Acts, to observe the Law (Acts 21:20-25; 22:12).
(13) Israel’s kingdom church, in accordance with the kingdom teachings of Christ, sold their possessions and established a common treasury (Acts 2:44-45; 3:6; 4:32-35).
(14) Peter, in his message on the day of Pentecost, did not preach the Gospel of the Grace of God, which is the clear and distinctive message of Paul given to him by revelation (Acts 20:24; Romans 16:25).

Some would argue at this point that God started the Body of Christ here, despite the accounts given in Acts 2, and that Peter was simply ignorant of it being formed. This is hard to believe since Peter had his understanding opened (Luke 24:45), the indwelling of the Spirit (John 20:22), the Baptism of the Holy Ghost (Acts 1:5), and the filling with the Holy Spirit (Acts 2:4). No, Peter was not ignorant – he was completely aware of the program which Christ was carrying out at Pentecost and was right on target.

[GARY WALKER]

THE EARTHLY MINISTRY OF JESUS CHRIST

Although Jesus Christ came to be the Savior for all men, He did not provide salvation during His three and one-half year ministry. Christ’s atoning work was performed at Calvary. What was the purpose then of the EARTHLY TEACHING ministry of Christ? What did He minister and to whom? What relationship does this ministry have with the Body of Christ?

        I. The PURPOSE Of The Earthly Teaching Ministry Of Jesus Christ.
Christ’s earthly ministry was clearly one of CONFIRMATION: "Now I say. that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers," (Romans 15:8).
Christ did not come with a new message, but rather His teaching was one of confirming the promises of the Old Testament Scriptures (Matt. 5:17). We must remember that this back-slidden nation was near to God by way of her covenants (Eph. 2:12). Christ was calling these lost sheep of the house of Israel" back into right relationship with himself through the Baptism of repentance for the remission of sins (Matt.4:23; 10:7-8). John the Baptist introduced this ministry (Matt. 3:2-3; Mark 1:2-6).

       II. The BENEFACTORS Of The Earthly Teaching Ministry Of Jesus Christ.
The record of Scripture is quite clear that Christ was "a minister of the CIRCUMCISION" (Romans 15:8). Jesus Christ, while on earth, dealt exclusively with Israel (c.f. Matt. 10:5-6; 15:24; Rom. 9:5; Eph .2:12).
Why this limitation? Because according to Romans chapter one, the Gentiles (or nations) had turned away from God and God had in turn "given them up." God was now in covenant relationship with Israel only. God’s plan was (and again will be one day) to reach Israel first and then, through Israel’s instrumentality, reach the nations (Gentiles). See Mark 7:27; Isa. 60:3.

      III.  The BEARING (effect) Of The Earthly Teaching Ministry Of Jesus Christ On The Body of Christ.
There are certain things which are common in all dispensations. We may APPLY the earthly teaching ministry of Christ, just as we would the teachings of the Old Testament. But we must always remember that while all Scripture is written for us, it is not all written to us, nor is it all about us.
In the "Gospels" (Matthew2 Mark, Luke and John) Christ s earthly teachings were to Israel, just as in the Pauline epistles (Romans – Philemon) Christ’s heavenly message is to the Body of Christ.

In closing our consideration on the earthly teaching ministry of Jesus Christ it should be made plain that Christ in his heavenly ministry gave to Paul the REVELATION of the MYSTERY, which is the foundation for truth in this day.
"Wherefore henceforth know we no man after the flesh: yea though we have known Christ after the flesh, yet now henceforth know we him no more" (II Cor. 5:16).
"If any man think himself to he … spiritual, let him acknowledge that the things that I write unto you are the commandments of the LORD" (I Cor. 14:37).

by – Clyde L. Pilkington, Jr.

[GARY WALKER]

The KINGDOM Commission
Matthew 28:16-20; Mark 16:14-20; Luke 24:45-48; John 20:19-23; Acts 1:4-8

The passages listed above are generally referred to (and mis-named) the "Great Commission," (I believe "Kingdom" Commission, is more accurate) The so-called "Marching orders of the church," and "The Saviour’s last words." If one regards the writing of Paul to be for the Body of Christ they are forced into a very strange position indeed. Certain portions of the Kingdom Commission are totally incompatible with Paul’s gospel. This has led many to believe that only parts of the commission are to be followed today.
Much of the preaching today in the KINGDOM commission is centered on a few select words such as "Go ye" and "Lo, I am with you alway" from Matthew, and "Every creature" and "All the world" from Mark, etc. Such messages are usually devotional and not doctrinal . But it has probably been a long time since you have heard a detailed exposition of them, if you ever have. (Most of the time given to their exposition is used in explaining away parts of them.)
We want to briefly look at these passages using the standard means of proper Bible interpretation (known as Hermeneutics). I am sure that most of our readers are well aware that the Bible is not given to any private interpretation (II Pet. 1:20). We cannot jump headlong into a passage of scripture without using some standard principles. These principles, of which the average fundamentalist should be fully aware, have been used by the saints for hundreds of years. An excellent example of these principles is clearly seen in the sixteenth century writing of Miles Coverdale:
It shall greatly help ye to understand scripture if thou mark not only what is spoken or wrythen, but of whom, with what words, at what time, where, to what intent, with what circumstances, help ye to understand mark not only what is but of whom, with what time, where, to what what circumstances, considering what goeth before and what followeth after."
It is not our desire to use all of these principles in this article, for some of the teachings of these passages are generally received by believers. But there are a number of these rules of Hermeneutics which seem to have been completely overlooked or disregarded.

WHO IS BEING ADDRESSED ?
Most people understand clearly who is speaking in the KINGDOM Commission, but it seems only a very few know to whom He was speaking. This is of utmost importance in properly understanding the scriptures. Read the passages again closely and notice who was being addressed.
"The ELEVEN DISCIPLES went away into Galilee … And Jesus came and spake unto THEM, saying … Go YE therefore …" (Matt. 28:16-19).
"Afterward he appeared unto the ELEVEN.. .And he said unto THEM, Go YE into all the world, and preach the gospel to every creature" (Mark 16:14, 15).
"And YE are witnesses of these things" (Luke 24:48).
"The DISCIPLES were assembled … Then said Jesus to THEM again, Peace be unto you: as my Father hath sent me, even so send I YOU" (John 20:19-21).
"… He through the Holy Ghost had given commandments unto the APOSTLES whom he had chosen … He said unto THEM … But YE shall receive power, after that the Holy Ghost is come upon YOU: and YE shall be witnesses unto me in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth" (Acts 1:2, 7-8).
In every passage the Apostles are the only ones present. Now by what strange rule of Hermeneutics do we interpret these passages to be "commissions" to anyone but to whom it says?
This then is indisputably not OUR "GRACE" Commission but rather the commission of the Apostles (unless there is some type of Apostolic succession). It might also be noted that this is not our Lord’s last command, for He spoke from heaven to Paul giving us a greater commission (II Cor. 5:14-21).

WHAT IS BEING SAID
As we have mentioned earlier the KINGDOM Commission is usually dealt with devotionally and not doctrinally; therefore its contents are obscure to the average church-goer. The size of this work will not allow us a full study of each passage but what follows are a few of the sections for your consideration.
"Teaching them to OBSERVE ALL THINGS whatsoever I have COMMANDED YOU" (Matt. 28: 20a).
In the KINGDOM Commission the Apostles were to teach the converts ALL of the commandments of Christ while here on earth so that they might observe them. Honest brothers, even while deceived into believing that this commission is theirs, usually do not teach new believers to observe ALL Christ’s commands. Note the following example:
Christ commanded a total disregard for the physical and material things even to the point of bare subsistence.
"… Take NO THOUGHT for your life, what ye shall eat; neither for the body, what ye shall put on … And SEEK NOT ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind … SELL THAT YE HAVE, and give alms …" (Luke 12:22-33).
"So likewise, whosoever he be of you that FORSAKETH NOT ALL that he hath, he cannot be my disciple" (Luke 14:33 – Also see Matt. 6:19-34; 10:8-11; 19:21). This is exactly what the twelve apostles did. They forsook all and followed the Lord.
"Then answered Peter and said unto him, Behold, we have FORSAKEN ALL, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And EVERYONE that hath FORSAKEN houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an HUNDREDFOLD, and shall INHERIT EVERLASTING LIFE" (Matt. 19:27-29).
Under "The KINGDOM Commission," the twelve were to teach "whatsoever" the Lord had commanded them. They did just that.
"They continued steadfastly in the APOSTLE’S DOCTRINE … And SOLD THEIR POSSESSIONS AND GOODS" (Acts 2:43, 45).
"Then Peter said, SILVER AND GOLD HAVE I NONE …" (Acts 3:6).
"Neither was there any among them that lacked: for as many as were possessors of LANDS or HOUSES SOLD THEM …" (Acts 4:34).
"And … Barnabas … having LAND, SOLD IT …" (Acts 4:36, 37).

[[NOTE :  the contrast between these things that Jesus commanded during His earthly ministry and what He later taught through Paul, in His heavenly ministry (I Tim. 5:8; 6:17, 18). One should take special note that in this last reference the rich are NOT instructed to SELL ALL that they have, but that they have a proper attitude and make good use of these riches]]

This is just one example of what Jesus commanded during His earthly teaching ministry (which was to the Jews – Rom. 15:8). These commands were all incorporated into the "Great Commission."
"… PREACH THE GOSPEL …" (Mark 16:15).
Which gospel ware the Apostles commissioned to preach? There are a number of gospels in the scriptures (The gospel of the Kingdom of Heaven, of the Circumcision, of the Uncircumcision, the Everlasting gospel, gospel of the Grace of God, etc.) The gospel here mentioned is denoted simply as "the gospel" showing that it had already been defined in "The Gospels" (i.e., In Matthew, Mark, Luke and John). This gospel could not be the gospel of the Grace of God which was committed to Paul. (i.e., My Gospel – Rom. 2:16; 16:25-26; II Timothy 2:8), for it was still hid at this time. This is clearly the gospel of the Kingdom (Matt. 4:23; 9:35; Mark 1:14). This gospel will again be preached one day by Israel (Matt. 24:14).
"HE THAT BELIEVETH AND IS BAPTIZED SHALL BE SAVED: BUT HE THAT BELIEVETH NOT SHALL BE DAMNED" (Mark 16:16)
Could anything be any clearer? In the gospel of the KINGDOM Commission, baptism was essential for salvation. This is also true of John the Baptist’s message.
"John did Baptize in the wilderness, and preach the BAPTISM OF REPENTANCE FOR THE REMISSION OF SINS" (Mark 1:4)
Peter understood well what the commission said for he preached water baptism for salvation on Pentecost.
"Then Peter said unto them, Repent, and be BAPTIZED every one of you in the name of Jesus Christ FOR THE REMISSION OF SINS, and ye shall receive the gift of the Holy Ghost" (Acts 2:38).
Because of the problems which many preachers have trying to make the KINGDOM Commission ours, they must begin to alter the text. This involves getting rid of the last part of Mark 16 and by changing or explaining AWAY certain words in some of the other passages.
"AND THESE SIGNS SHALL FOLLOW THEM THAT BELIEVE…" (Mark 16:17).
This is unmistakable. The signs were to follow the believers. It is not that they could, but that they would. It should here be remembered that this is the same word (shall) that fundamentalists are so quick to stress in verses like Romans 10:13.
The Bible is explicit in its teaching that signs are for Israel (I Cor. 1:22). The signs belonged to Israel (Psalm 74:9) and their land (Isa. 8:13). References to signs are always found in a Jewish setting. The first mention of (miraculous) signs should give any student of the scripture a clear message of its relationship to Israel (Ex. 4:8).
The KINGDOM commission had water baptism as a requirement for salvation and signs following. This is exactly what happened in Acts 2 and in the early Acts period.

JERUSALEM
Both Luke 24 and Acts 1 make the procedure of the KINGDOM Commission known. They were to go first to Jerusalem. That is because in the Kingdom gospel the Gentiles could only be blessed in Israel’s rise (Gen. 22:17, 18; Isa. 2:4; 60:1-3; 62:1-3).
Therefore Israel must first accept the message. All is different under the gospel committed to Paul for this dispensation. In the gospel of the Grace of God the Gentiles were to be blessed through Israel’s fall (Rom. 11:11-13).
How many of us have heard the interpretation "where you are is ‘your Jerusalem’"? What type of interpretation is that? If this is our great commission and we are to follow it literally, we would have to sell all of our possessions and go to Jerusalem with the gospel of the kingdom (See Acts 3:25, 26; 13:46).
WHOSESOEVER SIN YE REMIT, THEY ARE REMITTED UNTO THEM …"( John 20:23)
How many messages have you heard on this one? Try out Matt. 16:19 and Matt. 18:18 also. Many a believer and even preachers have been left perplexed and confused by failing to "rightly divide" the word (II Tim. 2:15). Once again we are dealing plainly with the kingdom message, of which the "twelve" now were to have authority In the absence of the Messiah.
"YE SHALL BE WITNESSES UNTO MEN" (Acts 1:8 ).
"WITNESSES?" – Of What?
Under the "KINGDOM Commission" the Twelve were to be "witnesses." Just what is a witness? Webster defines witness as: "A person who knows or sees anything; one personally present." To be a witness, one must have first hand knowledge concerning the thing which is being witnessed. Of what was it that the Twelve were witnesses?
"Thus it is written, and thus it behoved Christ to suffer, and to RISE FROM THE DEAD the third day … And ye are WITNESSES OF THESE THINGS." (Luke 24: 46, 48).
"Wherefore of these men … must one be ordained to be a WITNESS WITH US OF HIS RESURRECTION" (Acts 1:22).
"This Jesus hath God RAISED UP, whereof WE ARE ALL WITNESSES" (Acts 2:32).
"Whom God hath RAISED FROM THE DEAD; WHEREOF WE ARE WITNESSES" (Acts 3:15).
"The God of our fathers RAISED UP JESUS … And WE ARE HIS WITNESSES …" (Acts 5:30-32).
"And WE ARE WITNESSES of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God RAISED UP the third day, and shewed him openly; not to all the people, but to WITNESSES CHOSEN BEFORE OF GOD, even to US, who did eat and drink with him AFTER HE ROSE FROM THE DEAD" (Acts 10:39-41).
"And he was seen many days of THEM which came up with him from Galilee to Jerusalem, WHO ARE HIS WITNESSES unto the people" (Acts 13:31).

What if you read in your local newspaper of a horrid crime which had been committed in your community, but one that you had not personally witnessed. And suppose that you showed up at the trial and offered to testify and were subsequently placed on the witness stand. While on the stand you vividly and accurately describe the details of the crime as they had been recorded in the newspaper article. During the examination you are ask "And where were you when you saw this crime committed?" To which you would respond, "Why, I didn’t see the act, but I did read all about it in the paper." Your proclamation of the details of that crime may be true, or not, depending on the accuracy of your source. But one thing is for certain, your testimony would not be accepted because YOU DID NOT WITNESS TO THE EVENT. Your witness would be thrown out as inadmissable evidence.
Let us recognize our position today, that it is not one of being a witness under the "KINGDOM Commission" but of being ambassadors of the grace of God. We minister the WORD of reconciliation. We never witnessed the death, burial or resurrection of Jesus Christ. We heard His Word and believed its message (Ram 10:17). Although we cannot bear witness to the resurrection, we do PROCLAIM it. We are teachers of this wonderful truth. We can give witness of God’s wonderful work of salvation in our own lives, but we can never fulfill the "KINGDOM Commission’s" duty of being "witnesses chosen before of God."

GRACE
One should take particular notice that not once in all five of the "Kingdom Commission" passages does the word grace even appear. Not, of course, to say that God did not have grace during this time, for He did. The fact is that grace is an attribute of God’s character and nature. If it had not been for grace Noah could not have been saved (Gen. 6:8). But we must remember that there is a difference between the grace of God as a part of His nature and the dispensation of the Grace of God (i.e., grace becoming the ruling factor (Rom. 5:21), grace as the administration of all God’s dealings (Eph. 3:2). This was not true of Noah’s day for God did not show grace to the rest of the world. The world perished. Grace was then selective and limited.
There is not the first reference to the Gospel of the Grace of God in any part of the "Kingdom Commission." The fact is, that it is still hid at this time. Salvation through faith in Christ’s finished work alone, the free gift, the gift of God, The Jews and Gentiles in one body, or the church, which is His body, is not to be found anywhere. These are all still yet unrevealed truths. None of them were known or preached until Paul (I Tim. 1:16; Gal. 1:25). Paul received it by revelation (Gal. 1, 2). The plain truth of the matter is that God, in Paul’s epistles, has given us a complete and independent body of truth for this dispensation in which we now live (Rom 2:16) and a more blessed commission than that found in "the Gospels" (II Cor. 5:14-21; Eph. 3:8, 9). "Be ye reconciled to God."

by – Clyde L. Pilkington, Jr.

[GARY WALKER]

Giving : Is It By Law, Or By Grace?
By Clyde L. Pilkington, Jr.

As we read through the writings of Paul, which were given to us in this dispensation, we find two chapters devoted to the subject of giving. This giving is clearly by grace and not law. Thus, Paul establishes a new divine standard of giving for the dispensation of grace.

Giving is a Grace
"Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality," (II Corinthians 8:1-2).
"Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. Therefore, as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also," (II Corinthians 8:6-7).
"And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind," (II Corinthians 8:19).
"And by their prayer for you, which long after you for the exceeding grace of God in you," (II Corinthians 9:14).
This Grace Abounds Even In "Deep Poverty"
"How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality," (II Corinthians 8:2).
If we wait until we are able to give, we may never give.
God accepts our service of giving (as well as other areas) on the basis of what we have, not what we lack.
 "For if there first be a willing mind, it is accepted according to that a man hath, and not according to that he hath not," (II Corinthians 8:12).

Our Giving Is Not By Commandment
"I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love," (II Corinthians 8:8).
"And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago," (II Corinthians 8:10).
"For if there first be a willing mind, it is accepted according to that a man hath, and not according to that he hath not," (II Corinthians 8:12).
This type of giving is neither by law or legislation, but by grace. This new standard of giving does away with the law of tithing completely. The Body of Christ cannot "rob God" (Malachi 3:10).
"Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver," (II Corinthians 9:7).
Giving is not a bondage, but rather an outworking of divine grace which enables the believer to be a channel of grace to others.

Our Giving Is By Example
"I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. For we know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich," (II Corinthians 8:8-9).

Our Giving Is By Love
"I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love" (II Corinthians 8:8).
Love always gives (John 3:16, I Corinthians 13).

God Rewards Sacrificial Giving
Sacrifice is not giving up something that you want, but something that you need. Remember the grace of giving operated in the churches of Macedonia while they were in deep poverty. This is the type of giving that God rewards.
"But this I say, He which soweth sparingly shall also reap sparingly; and he which soweth bountifully shall reap also bountifully," (II Corinthians 9:6)
"And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work," (II Corinthians 9:8).

Principles Of Giving
In First Corinthians chapter sixteen Paul lays down some principles of grace giving. We would do well to consider them. The pattern of giving was:
Systematic - "upon the first day of the week" (vs. 2).
Personal - "let every one of you" (vs. 2).
Deliberate - "lay by him in store" (vs. 2).
Proportional - "as God has prospered him" (vs. 2).
Honest - there should be accountability in its use "whomsoever ye shall approve" (vs. 3).
Liberal - "your liberality" (vs. 3).

The truth presented here should not be used as an excuse to stop giving. Giving is a great adventure in grace (Philippians 4:14-19). There are many good reasons why the believer should give, although the idea that one is required to tithe should not be among them.

[GARY WALKER]

THE GOSPEL OF JOHN

Many believers today, who understand the special message which was committed to Paul question where the Gospel of John fits into the dispensational layout. Is this Gospel a "Gentile" gospel written to the Body of Christ or is it distinctly Jewish as are the synoptic Gospels?

       I. The SUBJECT of the Gospel of John.
The subject of John’s Gospel is the earthly ministry of our Lord Jesus Christ. Paul gives us vital information concerning this short portion of His eternal history.
"Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:" (Romans 15:8).
John writes about this ministry of Jesus Christ.
It is a ministry which was limited to the nation
Israel (Matthew 10:5-6; 15:24; John 4:22).

        II. The AUTHOR of the Gospel of John.
John was a minister of the Circumcision also. He was one of the Twelve Jewish apostles. He, along with Peter and James, had agreed to limit his ministry to Israel (Galatians 2:7-9). He will one day sit on one of the twelve thrones, judging the twelve tribes of Israel (Matthew 19:28).

 

         III. The PURPOSE of the Gospel of John.
John clearly shows us the purpose of his Gospel in John 20:30-31:
"And many other signs truly did Jesus in the presence of His disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through His name."
John’s stated purpose in his Gospel was to present Jesus as the Messiah (or Christ). This was accomplished through the recording of signs. Signs are Israel’s birthright (Exodus 4:8). They belong to her: "We see not OUR signs …" (Psalms 74:9); "For the Jews require a sign …" (I Cor. 1:22).
Paul’s ministry to the Body of Christ was not one of signs (II Corinthians 4:18). Paul, in his epistles focuses his presentation of the Lord Jesus Christ, not on the fact that He was Israel’s Messiah, but rather that he is the Head of the Body (Colossians 1:18).

         IV. The CONTENT of the Gospel of John.
The content (i.e., doctrine, or teachings) of John’s Gospel is identical to that of Matthew, Mark and Luke. It is distinctly Jewish. This runs contrary to what many believe and teach; that John’s is a Gentile Gospel. The Gospel often recognized as "most Jewish" is Matthew where we find Christ presented as King. But compare the following list of words and the number of times which they are used in each Gospel:

Word
 Matthew
 John
 
Jew
 0
 2
 
Jews
 5
 64
 
Jews’
 0
 4
 
Jewry
 0
 1
 
Circumcise
 0
 1
 
Circumcision
 0
 2
 
Messias
 0
 2
 
Christ
 17
 2
 
King, (Christ)
 9
 15
 
The Gospel of John is distinctly Jewish in its subject, author, purpose and content. As the Scofield Reference Bible (page 1252) so aptly puts it: "In his (Paul’s) writings alone we find the doctrine, position, walk, and destiny of the church."

by – Clyde L. Pilkington, Jr.