Bearing Our Cross Like God’s Anointed One

Jesus tells us that to follow him we must take up our cross and walk in his steps. What does that mean?

Him, we must\\\\\\\\\\

In Luke 14:25-33 we discover a great deal about what Jesus God’s anointed one’s invitation of “Follow Me” really means. The account begins by describing how “great multitudes went with him, and why not? Here was a teacher with incredible insights, a humanitarian providing food for the masses, and one performing miraculous healings. Indeed, Jesus must have been an incredible human magnet drawing gigantic crowds. What was there not to like? But now, He knew the time had come to tell his audience what the rest of their journey entailed.

He proclaimed: “If you want to be my follower you must love me more than your own father and mother, wife and children, brothers and sisters; yes, more than your own life. Otherwise, you cannot be my disciple. And you cannot be my disciple if you do not carry your own cross and follow me” (New Living Translation).

How do we do that?

Emulating the cross-bearing life

Jesus' statement isn't a casual invitation, but a demanding expectation that requires surrendering every fiber of one's being. Bearing a cross wasn't lost on the audience of that day. Many had seen condemned individuals carry the beam on which they would die to the spot of their execution. Such a vivid description surely grabbed their attention!

God’s anointed one’s invitation to “come after Me” remains for all to ponder throughout the ages. Before going any further, notice what Jesus specifically states regarding his expectations.

Those who accept his invitation, He said, would have to bear their own cross; not to be confused with the redemptive sacrifice borne by God’s anointed one alone. Thus, we don't “piggy back” on his cross, but learn from him how to bear our personal challenges as we follow in his steps.

Here the one who so often spoke of life was seemingly embracing suffering and even death as a gateway to fuller understanding. Is it any wonder he challenges his followers to “count the cost” to see whether they have the commitment to finish the course? (Luke 14:28-33).

How, then, do we respond to this invitation as we face our many challenges in the arena of life? Let's prepare the pathway of our personal journey by appreciating that emulating a “cross-bearing” life was foundational to the teaching and expectation of Jesus and the early called-out Assembly.

The apostle Paul summarized it in this way: “I am crucified with God’s anointed one: nevertheless I live; yet not I, but God’s anointed one lives in me: and the life which I now live in the flesh I live by the faith of the son of God, who loved me and gave himself for me” (Galatians 2:20, King James Version). Paul expounds and expands the spiritual equation that the crucified existence is not something limited to Golgotha alone, but is to be firmly staked in our hearts, representing the seat of our motivation.

While the Bible would not have us elevate the symbol of a cross to the level of adoration, our daily worship of God is molded by this powerful biblical metaphor of bearing a cross. Embracing and internalizing its significance, as God’s anointed one intended and the apostle Paul expressed, is a guiding principle of not being conformed to this world, actively renewing our minds, and being transformed into the image of God’s anointed one. How then do we bear a cross, our cross, like Jesus?

Always keep our purpose in mind

The first aspect to emulate is that the purpose of God’s anointed one was always before Him. Jesus didn't simply wind up on a cross as some kind of “accidental savior.” At the beginning of his ministry he clearly stated, “The son of Man must be lifted up” (John 3:14), alluding to his coming crucifixion.

He referred to Moses raising the emblem of the serpent in the wilderness to stop death in its tracks as a type of what His role would be to halt sin's death grip. Jesus clearly began each day with this end in mind. He understood that he was set apart for a special purpose; to be “the Lamb of God who takes away the sin of the world” (John 1:29).

The crucified life in God’s anointed one is something no naturally minded person would ever choose. But Jesus made something very plain in John 15:16, stating, “You did not choose me, but I chose you.” Likewise, our purpose of honoring such a calling and serving others must always be set before us, lest we succumb to being “accidental Christians.”

Jesus Himself said, “I do not seek my own will but the will of the Father who sent me” (John 5:30). He knew that he had to die that we might live. And likewise we must die to our own agenda that God’s anointed one might live in us. As long as you cling to a personal agenda, the will of God will be thwarted in you.

Paul expressed the full significance of the crucified existence when he wrote, “But God forbid that I should boast except in the cross of our lord Jesus God’s anointed one, by whom the world has been crucified to me, and I to the world” (Galatians 6:14).

In following God’s anointed one, Paul was putting to death any desire he might have had to follow the allure of this world or to establish an agenda apart from God's will. When God's purpose is foremost in your life, you won't live accidentally (despite stumbling at times). Your established focus of a cross-bearing life will serve as the ultimate “spiritual GPS” directing your steps.

Carrying our load with humility

The second aspect of the life of God’s anointed one to consider is not only his bearing of a cross but how he carried it. It is the essence of the crucified existence. It's not simply recognizing a cross in our life or even being willing to bear its weight, but how we carry it that creates the meaningful outcome of glorifying God. Bearing our cross like God’s anointed one means we must walk in humility following his example.   

Allow me to be blunt: Religious folks aren't always the humblest people. The parable of the Pharisee and the tax collector (Luke 18:9-14) or the reaction of the scribes and Pharisees to all those “sinners” gathered around Jesus (Luke 15:1-2) displays a pride-filled walk diametrically opposite to that of God’s anointed one. Their vaunted estimation of themselves before God was blurred by who they thought they were and what they knew rather than what their hearts revealed about their inner motivations.

Their hearts, while sincere, were contrary to the words of Paul in Philippians 2:5: “Have this mind among yourselves, which is yours in God’s anointed one Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (English Standard Version).

Jesus stepped down from his position as God’s anointed one, the Messiah and died for us so we might live forever! He did it without fanfare or complaining about the mission set before him. He never lifted himself up beyond what was proper and allowed his Heavenly Father alone to “highly [exalt] him and [give] him the name which is above every name” (Philippians 2:9).

Embracing spiritual reality

What does such humility entail for followers of Jesus God’s anointed one? Humility is a proper estimation of our self apart from God and who He is. It is a proper recognition that we deserve nothing but death but have been rescued, reconciled and restored; the reality being that, but for the grace of God, we would still be drowning in self.

Thus, we view and respect others as God has treated us; graciously; and recognize that God has not completed His work in them or in us. We realize full well that we were “dead men walking” and never forget it.

Paul outlined this trait of humility again and again in his letters. He often prioritized humility as a premier trait of the spirit of the lord Jesus. This was in stark contrast to the worldview of the day that disdained the thought that humility could be a virtue. Paul repeatedly emphasized this vital step in bearing our cross like God’s anointed one in stating, “Walk worthy of the calling with which you were called, with all lowliness and gentleness” (Ephesians 4:1-2).

Even as we bear our personal cross with footsteps of vision and humility, allow me to be frank: The crucified life within you can be humanly lonely. Scripture reminds us of challenges Jesus faced; that early on the disciples didn't grasp his discussion about crucifixion, that he prayed alone while others slept, that his associates fled at Gethsemane when humanly needed most, and that one of his closest associates repeatedly denied knowing him and that his friend betrayed him.

Helping bear the load

Need I say any more about the lonely walk of bearing a cross? Yes! God will bring people into our lives to help us carry our cross. Scripture gives a clear example in Mark 15:21 that when Jesus could humanly go no further, one named Simon of Cyrene was used to help the son of God go the distance.

When God does bring such people into our lives, we need to let them help carry the load. Appreciate them and more that that, be prepared to step up and bear the spiritual and emotional cross of others.

Again, we are reminded in that chronicle of God’s anointed one's humility in Philippians 2 of our duty in this regard: “Let each of you look out not only for his own interests, but also for the interest of others” (Philippians 2:4).

Paul further broadens this concept in 2 Corinthians 1:3-4: “Blessed be the God and Father of our lord Jesus God’s anointed one, the Father of mercies and God of all comfort, who comforts us in all our tribulation, that we may be able to comfort those who are in any trouble, with the comfort with which we ourselves are comforted by God.”

Simply put: Pass it on! Being a modern-day Simon of Cyrene is never planned, never easy, sometimes unpopular; except with God. It's being open, available and willing to experience what God has in store.

As we accept the challenge of bearing our cross like God’s anointed one, whatever it might be, understanding that it's not simply going to disappear because of imitating His approach and attitude. We may still have to endure great hardship. But it will have purpose-filled meaning. The unique calling that God has granted us and fellow is not designed to bring instant gratification, but rather to conquer self [the flesh] and place it in context with God's perfection being molded in our inner man now.

When we embrace this reality, we will accept that pain is inevitable and it's only misery that's optional. God’s anointed one bore his cross and was hung on the cross, remaining there until he died. He did not come down from that which he bore in our place. Neither can we abandon that which we have been honored to carry for God's purposes to be revealed.

Before we bear a crown (2 Timothy 4:8), we must bear a cross. It may be on us now or perhaps it awaits us; along with God's promises concerning His care. He will never lead us where His Spirit cannot care for us. Always recognizing that the greater the need, the greater the grace, step by step we take up the privileged invitation of carrying a cross like God’s anointed one.

God will never ask of us; what He desires of us; without providing us the means to achieve it; which we receive by His Spirit working through us; as we are His workmanship.

By Robin Webber edited by Bruce Lyon

The Holy Spirit God's Power at Work

The apostle Peter, empowered by the Holy Spirit on that Feast of Pentecost, powerfully proclaimed God’s message to the crowd.

At this time of year almost 2,000 years ago, a miraculous, momentous event occurred; the New Testament Church was founded on the Feast of Pentecost. What made this occurrence so astounding; and Acts 2 records that the circumstances of that day were truly dramatic; was the giving of God’s Spirit to the followers of Jesus God’s anointed one as He had promised (John 14:16-17; John 14:26; John 15:26; John 16:7-14; Acts 1:4-5; Acts 1:8).

What is this Holy Spirit that came on God’s anointed one’s followers that day? Why did these things happen? What should we learn from those strange occurrences?

To understand the events, we must first understand what the Holy Spirit is and what it is not. To grasp that, we must understand what the Holy Spirit does.

Concepts of “spirit”

We must first consider the word spirit as it is used in the Bible. Just what is spirit, and what does that word mean?

Four words; two Hebrew and two Greek; are translated “spirit” in the Bible. Of these four, two are used only twice: the Hebrew word neshamah,which means “breath,” and the Greek word phantasma, which means “phantom” or “apparition.”

The other two words are the Hebrew ruach and the Greek pneuma, each used several hundred times. Understanding these words is crucial to understanding the Holy Spirit.

Ruach means “breath, air; strength; wind; breeze; spirit; courage; temper; Spirit” (Vine’s Complete Expository Dictionary of Old and New Testament Words, 1985, p. 240). Of the 378 times it is used in the King James Version, it is translated “Spirit” or “spirit” 272 times, “wind” 92 times, “breath” 27 times and in other ways 27 times. Ruach is used similarly in most other Bible versions.

The concepts of “wind,” “breath” and “spirit” were all related in biblical thought and language.

What is the meaning of the Greek word pneuma ? This word “primarily denotes ‘the wind’ (akin to pneo, ‘to breathe, blow’); also ‘breath’; then, especially ‘the spirit,’ which, like the wind, is invisible, immaterial and powerful” (ibid., p. 593). It is used 385 times in the King James Version and is usually translated “Spirit” or “spirit.”

We can see the Greek root of this word in modern English words such as pneumonia, which is an acute infection of the human respiratory system; pneumatic, referring to something powered by air pressure; and the science of pneumatics, which studies the properties of air and other gases. All of these have to do with air, breathing, wind or being powered by air. When you breathe, what is your body doing? It is creating wind going into and out of the body; breathing is simply creating wind on a small scale.

Pneuma is the equivalent of the Hebrew ruach. In Luke 4:18, where God’s anointed one read from Isaiah 61:1, Luke substitutes pneuma for the Hebrew ruach in referring to “the Spirit [ ruach/pneuma ] of the Lord.” The Septuagint, a Greek translation of the Old Testament, prepared in the third and second century B.C. and used in the time of the early Church translated ruach as pneuma (Spiros Zodhiates, The Complete Word Study Dictionary: New Testament, 1992, p. 1185).

Connected concepts

We see the same connection between spirit, breath and wind continued in the New Testament. Although the Greek language (unlike the Hebrew) has a different word for wind (anemos), pneumaand its related verb pneo are translated “breath” (2 Thessalonians 2:8; Revelation 11:11), “wind” (John 3:8; Acts 27:40) and “blow” (Luke 12:55).

Jesus God’s anointed one made this connection himself. After Jesus showed his disciples the wounds in his hands and side, verifying that he had indeed been raised from the dead, “He breathed on them, and said to them, ‘Receive the Holy Spirit [pneuma]’” (John 20:21-22, emphasis added throughout).

Earlier He had told them He would send them another “Helper” or “Comforter,” the Holy Spirit. Here He repeats that promise. He also demonstrates the nature of the Spirit that He would send: It would be like a breath, like a wind, something they couldn’t see, but they would be influenced by its power.

And this is indeed what happened.

Dramatic evidence of God’s Spirit

In Acts 2 we read of the fulfillment of the promise that the Holy Spirit would come to Jesus’ followers: “When the Day of Pentecost had fully come, they were all with one accord in one place … And they were all filled with the Holy Spirit …” (Acts 2:1-4).

What did Jesus Christ say about this Spirit? What would it do or give to those who received it?

In Acts 1 we read of another of God’s anointed one’s appearances to his followers after his resurrection. A vital question burned in their minds: “Lord, will you at this time restore the kingdom to Israel?” (Acts 2:6).

Jesus then refocused their thinking from when he would return to the mission he had in store for them: “It is not for you to know times or seasons which the Father has put in His own authority. But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to me in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 2:7-8).

Jesus said His followers would “receive power” when the Holy Spirit came upon them, and directly connected with that power would be their work of being witnesses of Him, starting in Jerusalem, then spreading throughout Judea and Samaria and ultimately to the end of the earth.

God’s anointed one made it clear that the Holy Spirit is connected with power. The Greek word translated “power” is dunamis. It is translated “power,” “mighty work,” “strength,” “miracle,” “might,” “virtue” and “mighty.” It is the same Greek root from which we get modern English words like dynamic, dynamo   and dynamite. These all refer to power, just as the root term.

Writing to his fellow minister Timothy, Paul describes the Spirit given to the called-out Assembly: “Therefore I remind you to stir up the gift of God [His Spirit] which is in you through the laying on of my hands. For God has not given us a spirit of fear, but of power [dunamis] and of love and of a sound mind”(2 Timothy 1:6-7).

God’s Spirit is not a spirit of fear or wanting to hide, to pull back, to cower in terror and shame. It is the opposite: a spirit of power; of activity, energy, dynamism; and a spirit of deep, godly love and a sound, rational, self-controlled mind.

The Spirit of power at work

That Spirit enables Jesus’ followers to be like him, to have the same power available to us that Jesus had in him. Luke 4:14-15 describes that power at work in his ministry: “Then Jesus returned in the power [dunamis] of the Spirit to Galilee, and news of him went out through all the surrounding region. And he taught in their synagogues, being glorified by all.”

In Acts 10:38 Peter sums up the ministry of God’s anointed one, showing that “God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him.”

We see here that the Holy Spirit and power are effectively synonymous. That holy power enabled God’s anointed one to perform his mighty miracles of doing good and healing during his earthly, physical ministry. The Holy Spirit is the very presence of God’s power actively working in His servants.

The power of the Spirit wasn’t exclusive to Jesus God’s anointed one and the apostles. This power was available to all members of the called-out Assembly, and they were to use it. Paul wrote to the called-out Assembly in Rome, “Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit” (Romans 15:13).

He went on to describe what this power of the Holy Spirit would enable them to do and become: “Now I myself am confident concerning you, my brethren, that you also are full of goodness, filled with all knowledge, able also to admonish one another”(Romans 15:14).

Paul said that this same power enabled him to preach the gospel. And he further wrote of the things God’s anointed one had accomplished in him “in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of God’s anointed one” (Romans 15:19).

Other verses, such as Luke 1:17; Luke 1:35, Romans 1:4, 1 Corinthians 2:4-5 and 1 Thessalonians 1:5, discuss the connection between the spirit and power.

The Spirit of revelation

God’s Spirit provides another kind of power as well: “But as it is written: ‘Eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.’ But God has revealed them to us through His Spirit … No one knows the things of God except [by] the Spirit of God. Now we have received, not the spirit of the world, but the Spirit [which] is from God, that we might know the things that have been freely given to us by God” (1 Corinthians 2:9-12).

Paul tells us here that God’s Spirit is the source of divine revelation, the power by which human beings can understand and grasp spiritual concepts and principles mentioned in God’s Word.

Not only does God’s Spirit help us to understand His Word, but it inspired the original writers of the Bible. Referring to the many prophecies recorded in the Hebrew Scriptures, the apostle Peter wrote that “prophecy never came by the will of man, but holy men of God spoke as they were moved by the Holy Spirit” (2 Peter 1:21).

Continued understanding through the Spirit

Before His death Jesus told His disciples that this process would continue that God’s Spirit would help them understand things they had never grasped before. He told them that He would leave, “but the Helper, the Holy Spirit, [which] the Father will send in My name, [it] will teach you all things, and bring to your remembrance all things that I said to you” (John 14:26).

God’s Spirit did exactly what Christ said it would. The disciples grew in spiritual understanding, and with that understanding the four Gospels were written. God’s Spirit “brought to remembrance” the things Jesus Christ had said and done, guiding the disciples to later understand their significance and record these things for us.

It’s evident from the Gospel accounts that the disciples lacked spiritual understanding while these events were taking place. It wasn’t until many years later, after they had received God’s Spirit and been converted, that they came to understand the significance of the teachings of God’s anointed one and wrote down that understanding. Just as God inspired the writers of the “Holy Scriptures” (2 Timothy 3:15-17), so He inspired the apostles, through His Spirit, in their writings.

“Bring to remembrance” also has to do with the work of God’s Spirit in our lives today. We still need its work in our minds. We are exhorted to read and study the Scriptures for knowledge of God’s truths and way of life. Then, as we go about our lives, God’s Spirit in us leads and guides us, bringing to remembrance the principles and laws from God’s word we need so we can make right choices.

Growth in understanding over time

Jesus God’s anointed one said that the Holy Spirit would “teach [His disciples] all things.” That process wasn’t instantaneous; it took place over years. They learned as they went, gradually coming to see and understand things they had never seen before.

God’s Spirit gave them understanding that they had never had; understanding that would be revealed to them supernaturally from God through the power of the Spirit.

That process continues with us. At conversion, when we receive the Holy Spirit, God doesn’t teach us everything at once. We start out on the “milk” of the word. When we can handle that, we move on to stronger and stronger “meat” (Hebrews 5:12-14, King James Version), with progressively more understanding possible through God’s Spirit.

God’s Spirit leads to change

God’s Spirit leads to transformation. Added spiritual understanding, revelation and power lead to something crucial in the lives of those given God’s Spirit; change.

Paul graphically describes the lives of those who live apart from God’s Spirit: “The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God” (Galatians 5:19-21, New International Version).

Then Paul contrasts this with another way of life: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law” (Galatians 5:22-23).

God’s Spirit indeed plays a vital role in our lives. It dwells within Christians, allowing a miraculous transformation to take place.

A great transformation

Paul talks about this transformation in Romans 8, again emphasizing the two ways to live: “For those who live according to the flesh [that is, corrupted human nature] set their minds on the things of the flesh, but those who live according to the Spirit, [set their minds on] the things of the Spirit.

“For to be carnally [or fleshly] minded is death, but to be spiritually minded is life and peace … But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of God’s anointed one, he is not his … But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised His anointed one from the dead will also give life to your mortal bodies through His Spirit [which] dwells in you” (Romans 8:5-6; Romans 8:9; Romans 8:11).

God’s Spirit enables the ultimate change to take place; for carnal, selfish human beings to become transformed in their minds and thinking in this life into God’s very children, then to ultimately be transformed into immortal glory in His family at Jesus God’s anointed one’s return!

Written by Scott Ashley and edited by Bruce Lyon

ISRAEL IS NOT CAST AWAY - ROMANS 11

I say then, has God rejected and disowned His people? Certainly not! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God has not rejected His [chosen] people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel?

“Lord, they have killed Your prophets, they have torn down Your altars, and I alone am left [of the prophets], and they are seeking my life.” But what is God’s response to him? “I have kept for Myself seven thousand men who have not bowed the knee to Baal.”

So too then, at the present time there has come to be a remnant [a small believing minority] according to God’s gracious choice. But if it is by grace [God’s unmerited favor], it is no longer on the basis of works, otherwise grace is no longer grace [it would not be a gift but a reward for works].

What then? Israel failed to obtain what it was seeking [that is, God’s favor by obedience to the Law], but the elect [those chosen few] obtained it, while the rest of them became hardened and callously indifferent; just as it is written [in Scripture],

“God gave them a spirit of stupor,

Eyes that do not see and ears that do not hear, [a spiritual apathy that has continued] to this very day.”

And David says,

“Let their table (abundance) become a snare and a trap, A stumbling block and a retribution to them.  “Let their eyes be darkened so that they do not see, And make their backs bend [under their burden] forever.”

So I say, have they stumbled so as to fall [to spiritual ruin]? Certainly not! But by their transgression [their rejection of the Messiah] salvation has come to the Gentiles, to make Israel jealous [when they realize what they have forfeited].

Now if Israel’s transgression means riches for the world [at large] and their failure means riches for the Gentiles, how much more will their fulfillment and reinstatement be!

But now I am speaking to you who are Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry, in the hope of somehow making my fellow countrymen jealous [by stirring them up so that they will seek the truth] and perhaps save some of them. For if their [present] rejection [of salvation] is for the reconciliation of the world [to God], what will their acceptance [of salvation] be but [nothing less than] life from the dead?

If the first portion [of dough offered as the first fruits] is holy, so is the whole batch; and if the root (Abraham, the patriarchs) is holy, so are the branches (the Israelites).

But if some of the branches were broken off, and you [Gentiles], being like a wild olive shoot, were grafted in among them to share with them the rich root of the olive tree, do not boast over the [broken] branches and exalt yourself at their expense. If you do boast and feel superior, remember that it is not you who supports the root, but the root that supports you.

You will say then, “Branches were broken off so that I might be grafted in.” That is true. They were broken off because of their unbelief, but you stand by your faith [as believers understanding the truth of the coming Kingdom of God]. Do not be conceited, but rather stand in great awe of God; for if God did not spare the natural branches [because of unbelief], He will not spare you either.

Then appreciate the gracious kindness and the severity of God: to those who fell [into spiritual ruin], severity, but to you God's gracious kindness; IF you continue in His kindness [by faith and obedience to Him]; otherwise you too will be cut off. And even they [the unbelieving Jews], if they do not continue in their unbelief, will be grafted in; for God has the power to graft them in again.

For if you were cut off from what is by nature a wild olive tree, and against nature were grafted into a cultivated olive tree, how much easier will it be to graft these who are the natural branches back into [the original parent stock of] their own olive tree?

I do not want you, believers, to be unaware of this mystery [God’s previously hidden plan]; so that you will not be wise in your own opinion; that a partial hardening has [temporarily] happened to Israel [to last] until the full number of the Gentiles has come in; and so [at that time] all Israel [that is, all Jews who have a personal faith in Jesus as their Messiah] will be saved; just as it is written [in Scripture],

“The Deliverer (Messiah) will come from Zion,

He will remove ungodliness from Jacob.”

“This is My covenant with them,

When I take away their sins.”

From the standpoint of the gospel, the Jews [at present] are enemies [of God] for your sake [which is for your benefit], but from the standpoint of God’s choice [of the Jews as His people], they are still loved by Him for the sake of the fathers. For the gifts and the calling of God are irrevocable [for He does not withdraw what He has given, nor does He change His mind about those to whom He gives His grace or to whom He sends His call].

Just as you once were disobedient and failed to listen to God, but have now obtained mercy because of their disobedience, so they too have now become disobedient so that they too may one day receive mercy because of the mercy shown to you. For God has imprisoned all in disobedience so that He may show mercy to all [Jew and Gentile alike].

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and decisions and how unfathomable and untraceable are His ways!

For who has known the mind of the Lord, or who has been His counselor? Or who has first given to Him that it would be paid back to him? For from Him [all things originate] and through Him [all things live and exist] and to Him are all things [directed]. To Him be glory and honor forever! Amen.

THY KINGDOM COME

In a day when the foundations of society are crumbling, a day of gathering storm and deepening gloom, a day of unprecedented dented peril in which thoughtful men speak of the collapse of civilization and the possible annihilation of cities and nations; even of mankind, the sovereignty of God is an unfailing encouragement that lights the path of the just and affords assurance to all the faithful, who take great comfort in the words of James in the historic council of the church at Jerusalem: "Known unto God are all His works from the beginning of the world" (Acts 15:18).

God, who has "declared the end from the beginning and from ancient times things not yet done," has said, "My counsel shall stand, and I will do all My pleasure" (Isaiah 46: 10). He who "works all things after the counsel of His own will" is at work in the world in these momentous times, moving inexorably toward fulfillment of an eternal purpose that antedates creation and gives meaning to human history.

History, by divine appointment, is teleological, and the sweep of human events, whatever the sound and the fury, moves toward the appointed end: "Thy Kingdom Come."

Nothing in the course of events can alter the appointed outcome. The unfolding of the days and years, whatever their number, ultimately will issue in all that was foretold by the prophets of old, by our lord, and by his Apostles. The witness of history past, confirming "the prophetic word made sure" (2 Peter 1:19), attests that human events ever move toward the inevitable denouement on which creation itself is predicated: the coming of "The Kingdom prepared from the foundation of the world."

There is, of course, a sense in which the kingdom of God is eternally present rather than prospective, co-existent with Him who "before the mountains were brought forth or ever [He] had formed the earth and the world, even from everlasting to everlasting, [is] God" (Psalm 90:2). But the Kingdom of God, as proclaimed and anticipated by both Jesus and the Apostles and prophets of old, is yet future and awaits its manifestation at the end of this age, to appear in a moment of spectacular divine intervention at the coming of God’s anointed one in power and judgment ... but appearing also as the consummation of a long process, as implied by many of our lord's parables.

Why a long process? Why not, instead, instant kingdom? Could not God, in the act of a moment, have created the everlasting kingdom He purposed from eternity? Are not all things possible for God? All things indeed are possible for God, but only within the limitations of consistency with His own nature and being.' God cannot lie, for example, nor can He change, nor can He deny Himself. We may reverently assume that, for the kind of kingdom He intends, God is following the only possible course: the process of human history.

The process comprehends all that God has done, beginning even before His mighty acts of creation when He "laid the foundations of the earth [and] the morning stars sang together, and all the sons of God shouted for joy" (Job 38:4,7). It comprehends the creation of angels before earth itself and the origin of sin in the transgression of angels against the will of their Creator. It comprehends the creation of man in the image and likeness of God and the entrance of sin into human experience in the disobedience of man to the word and will of his Creator.

The process comprehends the moral self-discoveries and the redemptive revelations and encounters experienced by the patriarchs of old and all the faithful of their generations. It comprehends the experiences of Abraham, Isaac, Jacob, and a nation descended from them, and the judges and kings and prophets who appeared among them.

The process comprehends the redemptive mission of Jesus, unfolded in His unique birth, life, ministry, death, resurrection, ascension, and his ultimate return in righteous judgment. It comprehends the labors of the Apostles and the witness of the called-out Assembly to God’s anointed one and His saving message of the good news of the coming Kingdom of God in all generations until the coming of the King and the Kingdom.

The process whereby God is creating the Kingdom which He purposed before the world began comprehends "all nations of men ... on all the face of the earth" (Acts 17:26) and involves every man.

Human history in its totality is the milieu in which the everlasting kingdom is being wrought ... and in which THE ELECTION determined by God from before creation; an ELECTION wholly identified with the Kingdom; is being realized.

"Thy kingdom come"; the Kingdom which was the concern of Jesus in the days of his flesh, the burden of his preaching, the subject of splendid promises and solemn warnings, and the central theme of all his teaching from the beginning of his ministry to the time of his ascension (Acts 1:3). Thy kingdom come!

Psalm 72:19: And blessed be His glorious name forever: and let the whole earth be filled with His glory. Amen and Amen.